By Hara Estroff Marano, published on March 1, 2010 - last reviewed on April 10, 2017
Six years, ten months, and eight days into their marriage, Sam and Melissa blew apart. Everyone was stunned, most of all the couple themselves. One day she was your basic stressed-out professional woman (and mother of a 3-year-old) carrying the major financial burden of their household. The next day she was a betrayed wife. The affair Sam disclosed detonated a caterwaul of hurt heard by every couple in their circle and her large coterie of friends and family.
With speed verging on inevitability, the public knowledge of their private life commandeered the driver's seat of their own destiny. A surge of support for Melissa as the wronged woman swiftly isolated Sam emotionally and precluded deep discussion of the conditions that had long alienated him. Out of respect for the pain that his mere presence now caused, Sam decamped within days. He never moved back in.
It's not clear that the couple could have salvaged the relationship if they had tried. It wasn't just the infidelity. "We had so many background and stylistic differences," says Sam. "It was like we came from two separate cultures. We couldn't take out the garbage without a Geneva Accord." Constant negotiation was necessary, but if there was time, there was also usually too much accumulated irritation for Melissa to tolerate. And then, opening a public window on the relationship seemed to close the door on the possibility of working through the disappointments, the frustrations, the betrayal.
Within weeks, the couple was indeed in discussions—for a divorce. At least they both insisted on mediation, not litigation, and their lawyers complied. A couple of months, and some time and determination later, they had a settlement. Only now that Sam and Melissa have settled into their mostly separate lives, and their daughter appears to be doing well with abundant care from both her parents, are they catching their respective breaths—two years later.
Americans value marriage more than people do in any other culture, and it holds a central place in our dreams. Over 90 percent of young adults aspire to marriage—although fewer are actually choosing it, many opting instead for cohabitation. But no matter how you count it, Americans have the highest rate of romantic breakup in the world, says Andrew J. Cherlin, professor of sociology and public policy at Johns Hopkins. As with Sam and Melissa, marriages are discarded often before the partners know what hit them.
"By age 35, 10 percent of American women have lived with three or more husbands or domestic partners," Cherlin reports in his recent book, The Marriage-Go-Round: The State of Marriage and the Family in America Today. "Children of married parents in America face a higher risk of seeing them break up than children born of unmarried parents in Sweden."
With general affluence has come a plethora of choices, including constant choices about our personal and family life. Even marriage itself is now a choice. "The result is an ongoing self-appraisal of how your personal life is going, like having a continual readout of your emotional heart rate," says Cherlin. You get used to the idea of always making choices to improve your happiness.
The heightened focus on options "creates a heightened sensitivity to problems that arise in intimate relationships." And negative emotions get priority processing in our brains. "There are so many opportunities to decide that it's unsatisfactory," says Cherlin.
It would be one thing if we were living more satisfied lives than ever. But just gauging by the number of relationships wrecked every year, we're less satisfied, says Cherlin. "We're carrying over into our personal lives the fast pace of decisions and actions we have everywhere else, and that may not be for the best." More than ever, we're paying attention to the most volatile parts of our emotional makeup—the parts that are too reactive to momentary events to give meaning to life.
Because our intimate relationships are now almost wholly vehicles for meeting our emotional needs, and with almost all our emotions invested in one relationship, we tend to look upon any unhappiness we experience—whatever the source—as a failure of a partner to satisfy our longings. Disappointment inevitably feels so personal we see no other possibility but to hunt for individual psychological reasons—that is, to blame our partners for our own unhappiness.
But much—perhaps most—of the discontent we now encounter in close relationships is culturally inflicted, although we rarely interpret our experience that way. Culture—the pressure to constantly monitor our happiness, the plethora of choices surreptitiously creating an expectation of perfection, the speed of everyday life—always climbs into bed with us. An accumulation of forces has made the cultural climate hostile to long-term relationships today.
Attuned to disappointment and confused about its source, we wind up discarding perfectly good relationships. People work themselves up over "the ordinary problems of marriage, for which, by the way, they usually fail to see their own contributions," says William Doherty, professor of family sciences at the University of Minnesota. "They badger their partners to change, convince themselves nothing will budge, and so work their way out of really good relationships." Doherty believes it's possible to stop the careering disappointment even when people believe a relationship is over.
It's not going to happen by putting the genie back in the bottle. It's not possible to curb the excess of options life now offers. And speed is a fixture of the ongoing technological revolution, no matter how much friction it creates in personal lives. Yet new research points to ways that actually render them irrelevant. We are, after all, the architects of our own passions.
Marriage probably evolved as the best way to pool the labor of men and women to enable families to subsist and assure that children survive to independence—and data indicate it still is. But beyond the basics, the purpose of marriage has shifted constantly, says Stephanie Coontz, a historian at Washington's Evergreen State College. It helps to remember that marriage evolved in an atmosphere of scarcity, the conditions that prevailed for almost all of human history. "The earliest purpose of marriage was to make strategic alliances with other people, to turn strangers into relatives," says Coontz. "As society became more differentiated, marriage became a major mechanism for adjusting your position."
It wasn't until the 18th century that anyone thought that love might have anything to do with marriage, but love was held in check by a sense of duty. Even through the 19th century, the belief prevailed that females and males had different natures and couldn't be expected to understand each other well. Only in the 20th century did the idea take hold that men and women should be companions, that they should be passionate, and that both should get sexual and personal fulfillment from marriage.
We're still trying to figure out how to do that—and get the laundry done, too. The hassles of a negotiated and constantly renegotiated relationship—few wish a return to inequality—assure a ready source of stress or disappointment or both.
Our mind-set has further shifted over the past few decades, experts suggest. Today, the minute one partner is faced with dissatisfaction—feeling stressed-out or neglected, having a partner who isn't overly expressive or who works too hard or doesn't initiate sex very often—then the communal ideal we bring to relationships is jettisoned and an individualistic mentality asserts itself. We revert to a stingier self that has been programmed into us by the consumer culture, which has only become increasingly pervasive, the current recession notwithstanding.
Psychologically, the goal of life becomes my happiness. "The minute your needs are not being met then you appropriate the individualistic norm," says Doherty. This accelerating consumer mind-set is a major portal through which destructive forces gain entry and undermine conjoint life.
"Marriage is for me" is the way Austin, Texas, family therapist Pat Love puts it. "It's for meeting my needs." It's not about what I do, but how it makes me feel.
Such beliefs lead to a sense of entitlement: "I deserve better than I'm getting." Doherty sees that as the basic message of almost every advertisement in the consumer culture. You deserve more and we can provide it. You begin to think: This isn't the deal I signed up for. Or you begin to feel that you're putting into this a lot more than you're getting out. "We believe in our inalienable right to the intimate relationships of our choice," says Doherty.
In allowing such free-market values to seep into our private lives, we come to believe that a partner's job is, above all, to provide pleasure. "People do not go into relationships because they want to learn how to negotiate and master difficulties," observes Brown University psychiatrist Scott Haltzman. "They want the other person to provide pleasure." It's partner as service provider. The pleasure bond, unfortunately, is as volatile as the emotions that underlie it and as hollow and fragile as the hedonic sense of happiness.
If there's one thing that most explicitly detracts from the enjoyment of relationships today, it's an abundance of choice. Psychologist Barry Schwartz would call it an excess of choice—the tyranny of abundance. We see it as a measure of our autonomy and we firmly believe that freedom of choice will lead to fulfillment. Our antennae are always up for better opportunities, finds Schwartz, professor of psychology at Swarthmore College.
Just as only the best pair of jeans will do, so will only the best partner—whatever that is. "People walk starry-eyed looking not into the eyes of their romantic partner but over their romantic partner's shoulder, in case there might be somebody better walking by. This is not the road to successful long-term relationships." It does not stop with marriage. And it undermines commitment by encouraging people to keep their options open.
Like Doherty, Schwartz sees it as a consequence of a consumer society. He also sees it as a self-fulfilling phenomenon. "If you think there might be something better around the next corner, then there will be, because you're not fully committed to the relationship you've got."
It's naive to expect relationships to feel good every minute. Every relationship has its bumps. How big a bump does it have to be before you do something about it? As Hopkins's Cherlin says, if you're constantly asking yourself whether you should leave, "there may be a day when the answer is yes. In any marriage there may be a day when the answer is yes."
One of the problems with unrestrained choice, explains Schwartz, is that it raises expectations to the breaking point. A sense of multiple alternatives, of unlimited possibility, breeds in us the illusion that perfection exists out there, somewhere, if only we could find it. This one's sense of humor, that one's looks, another one's charisma—we come to imagine that there will be a package in which all these desirable features coexist. We search for perfection because we believe we are entitled to the best—even if perfection is an illusion foisted on us by an abundance of possibilities.
If perfection is what you expect, you will always be disappointed, says Schwartz. We become picky and unhappy. The cruel joke our psychology plays on us, of course, is that we are terrible at knowing what will satisfy us or at knowing how any experience will make us feel.
If the search through all possibilities weren't exhausting (and futile) enough, thinking about attractive features of the alternatives not chosen—what economists call opportunity costs—reduces the potential pleasure in whatever choice we finally do make. The more possibilities, the more opportunity costs—and the more we think about them, the more we come to regret any choice. "So, once again," says Schwartz, "a greater variety of choices actually makes us feel worse."
Ultimately, our excess of choice leads to lack of intimacy. "How is anyone going to stack up against this perfect person who's out there somewhere just waiting to be found?" asks Schwartz. "It creates doubt about this person, who seems like a good person, someone I might even be in love with—but who knows what's possible out there? Intimacy takes time to develop. You need to have some reason to put in the time. If you're full of doubt at the start, you're not going to put in the time."
Moreover, a focus on one's own preferences can come at the expense of those of others. As Schwartz said in his 2004 book, The Paradox of Choice: Why More Is Less, "most people find it extremely challenging to balance the conflicting impulses of freedom of choice on the one hand and loyalty and commitment on the other."
And yet, throughout, we are focused on the partner we want to have, not on the one we want—or need—to be. That may be the worst choice of all.
The heightened sensitivity to relationship problems that follows from constantly appraising our happiness encourages couples to turn disappointment into tragedy, Doherty contends.
Inevitably, images of the perfect relationship dancing in our heads collide with our sense of entitlement: "I'm entitled to the best possible marriage." The reality of disappointment becomes intolerable. "It's part of a cultural belief system that says we are entitled to everything we feel we need."
Through the alchemy of desire, wants become needs, and unfulfilled needs become personal tragedies. "A husband who isn't very expressive of his feelings can be a disappointment or a tragedy, depending on whether it's an entitlement," says Doherty. "And that's very much a cultural phenomenon." We take the everyday disappointments of relationships and treat them as intolerable, see them as demeaning—the equivalent of alcoholism, say, or abuse. "People work their way into 'I'm a tragic figure' around the ordinary problems of marriage." Such stories are so widespread, Doherty is no longer inclined to see them as reflecting an individual psychological problem, although that is how he was trained—and how he practiced for many years as an eminent family therapist. "I see it first now as a cultural phenomenon."
First Lady Michelle Obama is no stranger to the disappointment that pervades relationships today. In Barack and Michelle: Portrait of an American Marriage, by Christopher Anderson, she confides how she reached a "state of desperation" while working full-time, bringing in the majority of the family income, raising two daughters, and rarely seeing her husband, who was then spending most of his week away from their Chicago home as an Illinois state senator, a job she thought would lead nowhere while it paid little. "She's killing me with this constant criticism," Barack complained. "She just seems so bitter, so angry all the time." She was annoyed that he "seems to think he can just go out there and pursue his dream and leave all the heavy lifting to me."
But then she had an epiphany: She remembered the guy she fell in love with. " I figured out that I was pushing to make Barack be something I wanted him to be for me. I was depending on him to make me happy. Except it didn't have anything to do with him. I needed support. I didn't necessarily need it from Barack."
Certainly, commitment narrows choice. But it is the ability to remember you really do love someone—even though you may not be feeling it at the moment.
Commitment is the ability to sustain an investment, to honor values over momentary feelings. The irony, of course, is that while we want happiness, it isn't a moment-by-moment experience; the deepest, most enduring form of happiness is the result of sustained emotional investments in other people.
One of the most noteworthy findings emerging from relationship research is that desire isn't just something we passively feel when everything's going right; it develops in direct response to what we do. Simply having fun together, for example, is crucial to keeping the sex drive alive.
But in the churn of daily life, we tend to give short shrift to creating positive experiences. Over time, we typically become more oriented to dampening threats and insecurities—to resolving conflict, to eliminating jealousy, to banishing problems. But the brain is wired with both a positive and negative motivational system, and satisfaction and desire demand keeping the brain's positive system well-stoked.
Even for long-term couples, spending time together in novel, interesting, or challenging activities—games, dancing, even conversation—enhances feelings of closeness, passionate love, and satisfaction with the relationship. Couples recapture the excitement of the early days of being in love. Such passion naturally feeds commitment.
Important as it is to choose the right partner, it's probably more important to be the right partner. Most people are focused on changing the wrong person in the relationship; if anyone has to change in a relationship, it's you—although preferably with the help of your partner.
Ultimately, "marriage is an inside job," Pat Love told the 2009 SmartMarriages Conference. "It's internal to the person. You have to let it do its work." And its biggest job is helping individuals grow up. "Marriage is about getting over yourself. Happiness is not about focusing on yourself." Happiness is about holding onto your values, deciding who you are and being that person, using your particular talent, and investing in others.
Unfortunately, says Marin family therapist and PT blogger Susan Pease Gadoua, not enough people today are willing to do the hard work of becoming a more mature person. "They think they have a lot more choices. And they think life will be easier in another relationship. What they don't realize is that it will be the same relationship—just with a different name."
The question is not how you want your partner to change but what kind of partner and person you want to be. In the best relationships, not only are you thinking about who you want to be, but your partner is willing to help you get there. Psychologist Caryl E. Rusbult calls it the Michelangelo phenomenon. Just as Michelangelo felt the figures he created were already "in" the stones, "slumbering within the actual self is an ideal form," explains Eli Finkel, associate professor of psychology at Northwestern University and frequent Rusbult collaborator. Your partner becomes an ally in sculpting your ideal self, in bringing out the person you dream of becoming, leading you to a deep form of personal growth as well as long-term satisfaction with life and with the relationship.
It takes a partner who supports your dreams, the traits and qualities you want to develop—whether or not you've articulated them clearly or simply expressed vague yearnings. "People come to reflect what their partners see in them and elicit from them," Finkel and Rusbult report in Current Directions in Psychological Science.
Such affirmation promotes trust in the partner and strengthens commitment. And commitment, Rusbult has found, is a key predictor of relationship durability. "It creates positive bias towards each other," says Finkel. "It feels good to achieve our goals. It's deeply satisfying and meaningful." In addition, it immunizes the relationship against potential distractions—all those "perfect" others. Finkel explains, "It motivates the derogation of alternative partners." It creates the perception—the illusion—that even the most attractive alternative partners are unappealing. Attention to them gets turned off—one of the many cognitive gymnastics we engage in to ward off doubts.
Like growth, commitment is an inside job. It's not a simple vow. Partners see each other in ways that enhance their connection and fend off threats. It fosters the perception that the relationship you're in is better than that of others. It breeds the inclination to react constructively—by accommodation—rather than destructively when a partner does something inconsiderate. It even motivates that most difficult of tasks, forgiveness for the ultimate harm of betrayal, Rusbult has shown.
It is a willingness—stemming in part from an understanding that your well-being and your partner's are linked over the long term—to depart from direct self-interest, such as erecting a grudge when you feel hurt.
The Michelangelo phenomenon gives the lie to the soul mate search. You can't find the perfect person; there is no such thing. And even if you think you could, the person he or she is today is, hopefully, not quite the person he or she wants to be 10 years down the road. You and your partner help each other become a more perfect person—perfect, that is, according to your own inner ideals. You are both, with mutual help, constantly evolving.
Here's a closer look at three couples who faced big changes:
Five years into his marriage, not long after the birth of his first son, most of Stephen G.'s interactions with his wife were not pleasant. "I thought the difficulties would pass," he recalls. "My wife, Christina, got fed up faster and wanted me to leave." He was traveling frequently and finances were thin; she'd gone back to school full-time after having worked until the baby was born. "Very few needs were being met for either of us. We were either yelling or in a cold war."
They entered counseling to learn how to co-parent if they indeed separated. "It helped restore our friendship: At least we could talk civilly. That led to deeper communication—we could actually listen to each other without getting defensive. We heard that we were both hurting, both feeling the stress of new parenthood without a support system of either parents or friends. We could talk about the ways we weren't there for each other without feeling attacked. It took a lot longer for the romance to return."
Stephen, now 37, a sales representative for a pharmaceutical company in San Francisco, says it was a time of "growing up. I had to accept that I had new responsibilities. And I had to accept that my partner, now 38, is not ideal in every way although she is ideal in many ways. But her short temper is not enough of a reason to leave the relationship and our two kids. When I wish she'd be different, I have to remind myself of all the ways she is the person I want to be with. It's not something you 'get over.' You accept it."
Susan Pohlman, now 50, reluctantly accompanied her workaholic husband on a business trip to Italy believing it would be their last together. Back home in Los Angeles were their two teenagers, their luxurious home, their overfurnished lives—and the divorce lawyer she had contacted to end their 18-year marriage.
They were leading such parallel lives that collaboration had turned to competition, with fights over things like who spent more time with the kids and who spent more time working. But knocked off balance by the beauty of the coast near Genoa toward the end of the trip, Tim asked, out of the blue, "What if we lived here?" "The spirit of this odd day overtook me," recalls Susan. At 6 p.m. on the evening before departure, they were shown a beautiful apartment overlooking the water. Despite knowing no Italian, they signed a lease on the spot. Two months later, with their house sold, they moved with their kids to Italy for a year.
"In L.A. we were four people going in four directions. In Italy, we became completely dependent on each other. How to get a phone? How to shop for food? Also, we had no belongings. The simplicity forced us to notice the experiences of life. Often, we had no idea what we were doing. There was lots of laughing at and with each other." Susan says she "became aware of the power of adventure and of doing things together, and how they became a natural bridge to intimacy."
Both Pohlmans found Italy offered "a more appreciative lifestyle." Says Susan: "I realized the American Dream was pulling us apart. We followed the formula of owning, having, pushing each other. You have all this stuff but you're miserable because what you're really craving is interaction." Too, she says, American life is exhausting, and "exhaustion distorts your ability to judge problems."
Now back in the U.S. and living in Arizona, the Pohlmans believe they needed to remove themselves from the culture to see its distorting effects. "And we needed to participate in a paradigm shift: 'I'm not perfect, you're not perfect; let's not get hung up on our imperfections.'" But the most powerful element of their move could be reproduced anywhere, she says: "The simplicity was liberating."
Patty Newbold had married "a really great guy," but by the time their 13th anniversary rolled around, she had a long list of things he needed to change to make the marriage work. At 34, she felt depressed, frantic—and guilty, as Rod was fighting a chronic disease. But she had reached a breaking point. "I read my husband my list of unmet needs and suggested a divorce," even though what she really wanted was her marriage back. "I wanted to feel loved again. But it didn't seem possible."
Newbold has had a long time to think about that list. Her husband died the next day, a freak side effect of his medications. "He was gone, but the list remained. Out of perhaps 30 needs, only one was eased by losing him. I was free now to move the drinking glasses next to the sink."
As she read through the list the morning after he died, she realized that "marriage isn't about my needs or his needs or about how well we communicate about our needs. It's about loving and being loved. Life is about meeting (or letting go of) my own needs. Marriage is about loving another person and receiving love in return. It suddenly became oh so clear that receiving love is something I make happen, not him." And then she was flooded with memories of all the times "I'd been offered love by this wonderful man and rejected it because I was too wrapped up in whatever need I was facing at the time."
Revitalized is "a funny word to describe a relationship in which one party is dead," she reports, "but ours was revitalized. I was completely changed, too." Everything she learned that awful day has gone into a second marriage, now well into its second decade.