By William M. Reddy
The Navigation of Feeling reviews contemporary mental and anthropological learn on feelings. William M. Reddy bargains a brand new thought of feelings and old swap, drawing on study from many educational disciplines. This new thought makes it attainable to work out how feelings swap over the years, how feelings have a crucial impression at the form of historical past, and the way diversified social orders both facilitate emotional existence or make it tougher. This concept is absolutely explored in a case learn of the French Revolution.
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Extra info for The Navigation of Feeling: A Framework for the History of Emotions
In anthropology, one has the strange prospect that certain followers of Rosaldo – those prepared to attribute the greatest role to “socially organized modes of action and talk” in the shaping of emotions – are also paradoxically the most vocal in their denunciation of the culture concept. For them, the idea that emotions are cultural in origin has become just as distasteful as the idea that they are biological in origin. This highly illuminating standpoint bears careful examination. In 1986, Lila Abu-Lughod published a study of the Awlad Ali, a Bedouin group of the Egyptian desert, showing that, here as with the Ilongots, the individual’s most intimate, most private feelings were deeply shaped by social practices and norms.
42). These ironic processes look very much the same in laboratory tests, whether the goals of mental control are cognitive or emotional. Whether one sets out to avoid thinking about the number five or a lost love, the difficulties one faces are identical, although avoiding “chronically accessible” thoughts associated with strong emotions presents special challenges. ” “The operating process creates the desired change by filling the mind with thoughts and sensations that are relevant to the desired state.
Robert Levy (1973, 1984), another pioneer of the anthropology of emotions, held that underlying emotions were similar from one culture to another; what differed was the extent to which a culture emphasized or valued an emotion. Each of a common human set of emotions was either “hypercognized” (emphasized and consciously rehearsed, expressed, and discussed) or “hypocognized” (not named, denied, concealed). In Tahiti, where Levy did fieldwork, the language lacked words for sadness or grief. What we consider sadness and grief Tahitians seem to regard as mere physiological disturbances, of no interpersonal significance.
The Navigation of Feeling: A Framework for the History of Emotions by William M. Reddy