The history of emotions is based on the assumption that not only the expression of feelings but also the feelings themselves are learned. Culture and history are changing, and so are feelings as well as their expression. Historians have documented the ever-changing terms associated with emotions, including passions, appetites, affects, and sentiments, along with their accompanying religious and psychological meanings. With the rise of experimental brain research in the late 19th century, emotion was one of the key topics that early neuroscientists sought to relate to the brain.
In Hidden Depths, Professor Penny Spikins explores how our emotional connections have shaped human ancestry. Focusing on three key transitions in human origins, Spikins argues that emotions were vital for survival and that emotions are still vital for humans. Emotional intelligence can be understood as strongly rooted in our evolutionary history. In 1872, Darwin himself made the case that the human emotion system has deep cultural control.
The term anthropology refers primarily to the 18th- and 19th-century precursors of modern anthropology. As humans’ hominin ancestors sought to adapt to more open-country habitats without the protection of the forests, natural selection began to enhance emotions by enlarging subcortical. The relationship between emotion and ritual has been an anthropological concern with academic ancestors such as Durkheim and Freud, and more recently, anthropologists have shown that emotion is an “aspect of cultural meaning” and therefore radically variable.
In recent decades, social scientists have begun to focus on and question the role of emotions in social life as innate, universal human characteristics. Anthropological theory of emotion is a complex dimension of the study of human behavior and culture at large. Ethnographic methodologies work particularly well in understanding the evolution of emotions and their impact on human behavior and culture.
| Article | Description | Site |
|---|---|---|
| Politics and History in the Anthropology of Emotions | by WM Reddy · 1999 · Cited by 206 — Obeyesekere (1985, 1990) has been widely recognized for his attempt to show that “the work of culture” can transform emotional states that appear to require … | jstor.org |
| Cultural anthropology | Much of anthropological theory has originated in an appreciation of and interest in the tension between the local (particular cultures) and the global (a … | en.wikipedia.org |
| Introduction: getting emotional | by MC Silva · 2021 — Over the last years, and encompassing the trend of the “emotional turn” in Anthropology (Lutz and White 1986; Leavitt 1996; Wulff 2007; Beatty 2013), … | journals.openedition.org |
📹 The Social Construction of Emotions
I look at the social construction of emotions through two famous anthropologist accounts – Jean Briggs’s study of the Utku Inuits, …
What Is The History Of Emotions?
The history of emotions is a scholarly field focused on understanding human emotions, particularly how they are experienced and expressed across different cultures and historical eras. Its origins trace back to the 19th century with Charles Darwin's studies on human communication, but it gained momentum in the 20th century through influential figures like Lucien Febvre and Peter Gay. This field employs various methodological approaches, borrowing insights from anthropology, psychology, philosophy, and neuroscience to emphasize that emotions are historically contingent and subject to change over time.
As the discipline evolves, it seeks to answer pivotal questions about the nature of emotions, their historical significance, and how they impact history itself. Various publications, such as "What Is the History of Emotions?," attempt to navigate the complexities and debates inherent in this area of study while outlining current theories and future directions.
By examining the interplay between individual feelings and broader social structures, scholars highlight that emotions are not merely psychological or biological in nature; they are shaped by cultural contexts and learned through social interactions, reflecting the dynamic relationship between emotions and history itself. The history of emotions continues to grow as a critical aspect of historical research.
When Did The Study Of Intelligence Begin?
In 1903, Alfred Binet introduced an "intelligence test," sparking significant changes in educational environments to facilitate better student assessments. This evolution of intelligence testing is linked to the development of the human brain and the origin of language, with human evolution tracing back seven million years. The first philosophic inquiries into intelligence can be traced to Aristotle, who defined it as "reason." In the late 1800s, Sir Francis Galton became a pioneer in studying intelligence, measuring the physical traits of elite individuals and pushing psychology into a scientific field.
His multidisciplinary approach laid foundational ground for understanding intelligence. The fourfold increase in brain size began around 2. 5 million years ago, coinciding with the ice ages. Intelligence testing entered the United States in 1916 when Lewis Terman refined Binet’s scale based on extensive research with students, leading to widespread usage. This expansive examination of intelligence includes pre-twentieth-century philosophical origins and the work of significant thinkers from Homer to Aristotle.
The scientific discourse surrounding intelligence has vastly evolved, with influential figures like Charles Spearman further developing theories. Overall, the study of intelligence has a rich history, marked by continuous exploration and revision.
What Is The History Of Emotions Historiography?
La historia de las emociones es un campo de investigación histórica que se centra en la emoción humana, explorando las variaciones culturales y a lo largo de períodos históricos en la experiencia y expresión de las emociones. Su historiografía abarca dos dimensiones: la comprensión de cómo se experimentan las emociones y el análisis de conceptos folclóricos que moldean su significado y complejidad. Este estudio conecta la historia social con teorías psicológicas y sociales, tradicionalmente desatendidas.
Se presenta como una guía accesible hacia los temas centrales de la historia de las emociones, discutiendo su intersección con la historia del poder, la práctica, la sociedad y la moralidad, destacando la influencia de los estados emocionales en decisiones clave en narrativas históricas. La disciplina está en auge, con sus raíces en los años 80, y ha sido impulsada por un interés creciente en las emociones en el contexto contemporáneo. Los investigadores se enfocan en cómo las emociones son moldeadas por la cultura y los contextos sociales.
A pesar de la complejidad y la aparente intangibilidad de las emociones, la historia de las emociones emerge como un enfoque crucial para entender aspectos universales de la experiencia humana y la vitalidad de la historiografía moderna.
When Did The Study Of Emotional Intelligence Begin?
The concept of "emotional intelligence" (EI) traces its roots back to early research on social intelligence, with significant mentions in a 1964 paper by Michael Beldoch and a 1966 work by B. Leuner. In 1983, Howard Gardner's theory of multiple intelligences emphasized that traditional metrics like IQ do not encompass all cognitive abilities. The term "emotional intelligence" officially entered academia in 1985 through Wayne Payne's doctoral dissertation.
Pioneering research from the 1960s to the 1980s highlighted the crucial role of emotions in human behavior. In 1990, psychologists Peter Salovey and John Mayer defined emotional intelligence as the capacity to monitor one’s own and others’ feelings. Their work laid the groundwork for a new field of study. Daniel Goleman's 1995 bestseller "Emotional Intelligence: Why It Can Matter More Than IQ" propelled the concept into mainstream awareness, promoting its application in various sectors, including business and education.
Although emotional intelligence as a formal study has existed for only three decades, its significance has strong evolutionary roots. Karl Darwin argued for the emotional system’s deep connections to human evolution, indicating the importance of emotions throughout history.
Who Popularized The Theory Of Emotional Intelligence?
Emotional intelligence (EI), first introduced by psychologists Peter Salovey and John D. Mayer in the early 1990s, gained widespread attention through Daniel Goleman’s 1995 book, "Emotional Intelligence: Why It Can Matter More Than IQ." Goleman’s work revolutionized the understanding of success by emphasizing the importance of EI over traditional cognitive intelligence (IQ). He highlighted five key domains of emotional intelligence: self-awareness, self-regulation, motivation, empathy, and social skills, advocating their significance in personal and professional contexts.
Goleman’s dual expertise as a psychologist and journalist facilitated the broad dissemination of these concepts, making them accessible to various audiences, from corporate leaders to educators. This led to a global movement incorporating EI principles in fields such as business and education. Goleman's popularization of the term built upon earlier models, including those proposed by Howard Gardner, who suggested that intelligence comprises multiple distinct types.
The recognition of emotional intelligence has since become essential for understanding interpersonal dynamics and enhancing workplace performance. Goleman’s insights have underscored that emotional literacy is a key determinant of happiness and success in life, reshaping perspectives on what it truly means to be intelligent.
What Is The Cultural Theory Of Emotions?
Social constructionist theories posit that emotions are significantly shaped by cultural influences, which dictate our perceptions and experiences based on language, norms, and social context. The cultural theory of emotions contends that emotions are socially learned scripts, moderated by culture, and crucial for engaging in socially acceptable behaviors. While certain emotions may be universal, cultural variations exist in their triggering events, experiences, reactions, and societal perceptions.
Scholarly discourse often juxtaposes biological and cultural influences on emotions, acknowledging culture's role but sometimes inadequately addressing its impact. Recognition of emotions is typically stronger among individuals of the same culture. Culturally influenced emotions facilitate socially appropriate behaviors, preventing miscommunications. Understanding the cultural dynamics of emotions can enhance insights into psychological health across various cultures.
The chapter explores the sociology of emotions through aspects like social norms, emotional control, discourse, and performance. Sara Ahmed's work highlights that Western cultures are associated with high-arousal emotions, while Eastern cultures are linked to low-arousal emotions, a distinction shaped by cultural contexts. Ekman’s "neurocultural" theory suggests that socialization broadens our emotional stimuli. The discourse emphasizes that emotions are not innate or universal, with a consensus on five foundational emotions: happiness, sadness, fear, anger, and disgust. Ultimately, this field underscores the significant influence of culture on the development, recognition, experience, and regulation of emotions.
What Is Anthropology Of Emotions?
The anthropological theory of emotion encompasses a multifaceted exploration of human behavior and culture, facilitated by ethnographic methodologies. This field within social sciences analyzes affect, feelings, and the dynamic interrelations of sociocultural contexts. Over the last two decades, anthropologists have investigated emotional dynamics across diverse cultures, developing varied theories. Andrew Beatty provides a critical review of significant works, examining the intersection of philosophical and psychological insights.
Emotion terminology reflects experiences integrating meaning with feeling, involving both mind and body, though conventional theories often simplify these complex interactions. Recent developments in emotion theory emphasize its social, relational, communicative, and cultural dimensions, increasing its relevance in human sciences. The anthropology of emotions, historically underexplored, confronts theoretical tensions like materialism and idealism.
Scholars advocate for new approaches to navigate the meaning-feeling dichotomy through historical reinterpretations and analytical methods. Pioneering ethnographic fieldwork suggests that understanding the intricate relationship between emotions and culture requires meticulous observation of behavior. A landmark collection of essays in this discipline signifies a turning point, affirming the necessity of emotional realism to grasp the diverse human experience. Emotions are recognized as culturally variable, necessitating cautious comparative analysis.
Why Did Humans Evolve To Have Emotions?
The evolutionary basis of emotions lies in their ability to link physical sensations with experiences and meanings critical for survival. Primitive creatures that lacked mental complexity relied on affective forms to extract essential information about their environment. The advent of language in humans significantly advanced emotional evolution, allowing for the articulation, sharing, and anticipation of emotional experiences.
Various emotions emerged at different evolutionary stages; primal emotions like love and fear are linked to ancient psychological structures, while social emotions such as guilt and pride arose among social primates.
The prevailing evolutionary perspective asserts that emotions have historically contributed to survival, enabling quick responses to threats, such as fleeing from danger driven by fear. Researchers have focused on specific emotion systems, like fear, rather than seeking a universal emotion framework, observing that emotions inform behavior related to survival and reproduction. Emotions represent sophisticated mechanisms that facilitate rapid mental and physical adaptation to environmental challenges.
This emotional capacity, rooted in early human development, functions as a vital communication tool, predating language. Understanding emotional evolution demands an exploration into how humans uniquely evolved emotional capabilities, which remain integral to our social interactions and overall welfare. Emotions, a remnant of our evolutionary journey, are primarily governed by primitive brain regions.
Why Did Humans Become So Emotional?
The evolution of human emotions is rooted in our adaptation to living in open-country savannas over the past 10 million years, where emotions became vital for survival rather than culture. Emotional attachments foster group cohesion, essential for mating and species propagation. The limbic system's evolution decreased reliance on base emotions, while an expanded neocortex provided greater emotional control. Emotions are linked to various mental health issues, reinforcing their complexity.
They act as automatic responses, such as freezing in fear, crucial for safety. Humans experience universal emotions like fear and anger, shaped by evolutionary needs. This chapter applies comparative neurology to analyze the unique emotional capacities of humans from a relational-developmental perspective. Additionally, the discussion highlights the significance of emotions in memory, particularly in avoiding past dangers, and their alignment with the nomadic foraging lifestyles of our ancestors.
Emotions, primarily regulated by an ancient part of the brain, are remnants of our evolutionary history. Overall, emotions are essential adaptive mechanisms that help humans react to immediate environmental challenges and maintain social bonds within their groups.
What Is Psychoanalytic Theory Of Anthropology?
Anthropology and psychoanalysis share significant similarities, notably the critical capacity for listening. Psychoanalysis approaches mental illness by understanding the structure and origins of symptoms rooted in repressed desires. A psychoanalytically oriented anthropology integrates psychoanalytic theories and methods into anthropological research, framing interpretations and interactions. This article reviews three decades of anthropological work influenced by psychoanalysis, particularly contemporary schools of thought.
It discusses the interplay between psychoanalysis and culture, following Freud's perspective that culture results from instinctual renunciation. The text revisits the theoretical intersections of the two disciplines, exploring the potential for reinterpreting anthropological key concepts. Psychoanalysis serves as a treatment method and a theoretical framework derived from its findings. Furthermore, the article addresses the hesitance many anthropologists feel towards psychoanalysis, despite its relevance to the study of self and emotions.
Psychoanalytic anthropologists focus on symbolic expressions and their emotional significance, contributing to psychological anthropology, which examines cultural and mental process interactions. By integrating psychoanalytic insights, anthropologists critique social norms and enrich the understanding of culture and individual psychology. Ultimately, this synthesis highlights essential developments in the relationship between anthropology and psychoanalysis.
📹 Biological Anthropologist Answers Love Questions From Twitter Tech Support WIRED
Dr. Helen Fisher, a biological anthropologist, answers the internet’s burning questions about love. How does attraction work?
Really nice article. Got to be a nit picker though; the footage you were using whilst talking about the Ifaluk Atoll also showed Maori Polynesian and Melanesian peoples. These are very distinct cultures and you’re kinda accidentally playing into a homogenization pacifica cultures something which I’m sure you’re well aware of (see any tiki bar).
The interesting thing is that emotions are getting a little bit more focus in the rational world of academia. Results, from a distance, suggest that that they are building blocks of thought. They seem to be a fast processing filter that gives an initial thought to an observation, a bias if you may. Going off on a tangent, the development of accents are thought too derive from a very early bias towards the societal context in which the language is learnt. It seems to be a remarkably sensitive mechanism in development and difficult to shake suggesting a priori to emotions…………….
I agree that how emotions are expressed and activated is very cultural and contionally learnt (For example people in Thailand get rarely angry, whereas Americans are outraged about the most banal stuff), but I wouldn’t say that emotions are socially constructed. Many studies show that even people in isolated cultures can identify the same basic emotions as people in the West for example. And the “Do you think that demography is destiny” bugs me little, but I’m not really in the mood to elaborate on this in a youtube comment 🙂 Nevertheless, it’s a very good and interesting article!
Not an accurate or inaccurate article. Is one way I would describe this. If we know that animals experience emotions in order to depend on survival such as anger, fear, love and eros, while also knowing that babies cry when they are first born into existence, then we know that emotions are not quite socially constructed. Emotions are primal, and without them we would be incapable of reason, despite how ironic that may sound. The only thing that is artificial about our emotions is the way society conditions us to experience them. For instance we shouldn’t be emotionally affected by flags, because they are mere fabrics of cloth and yet society predetermines us to be uplifted every time we see a flag or to be offended every time we see the flag ruined. These are cheap emotions and are solely synthetic.
A very informative and beautifully produced article. Now, if you consider yourself a neutral arbiter of knowledge, you will want to produce an episode on the series “Lie To Me” based on the micro expressions research of Dr. Paul Ekman. Your program could feature stop action analysis of a junior George Bush speech, interviews of first class poker players who make their livings reading the ‘tells’ of their opponents, and quotes from “The Expression of the Emotions in Man and Animals” by Charles Darwin. Failure to take up my suggestion would indicate to me that your social justice concerns are preeminent.