By Jerome Neu
Is jealousy eliminable? if this is the case, at what rate? What are the connections among satisfaction the sin and the satisfaction insisted on by way of identification politics? How can one query an individual's figuring out in their personal happiness or override a society's account of its personal rituals? What makes a sexual hope "perverse," or specific sexual kinfolk (such as incestuous ones) bad or perhaps unthinkable? those and different questions about what sustains and threatens our identification are pursued utilizing the assets of philosophy, psychoanalysis, and different disciplines. The dialogue all through is educated and influenced through the Spinozist wish that realizing our lives may help swap them, can assist make us extra loose.
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Additional info for A Tear Is an Intellectual Thing: The Meanings of Emotion
Especially interesting for our purposes, however, is Sartre's example of crying. He writes of a girl who visits a doctor to tell him of her troubles: "But she is unable to; such social behavior is too hard for her. THEN she sobs. But does she sob BECAUSE she cannot say anything? Are her sobs vain attempts to act, a diffuse upheaval which represents the decomposition of too difficult behavior? " (31). For Sartre the answer is plain: emotion is behavior, an organized system of means aimed at an end (32, 38).
Freud 1922b, SE i8: 223 Psychological problems are sometimes in some ways logical problems. Our lives do not simply fall apart, they collapse in structured ways, and the fault lines are marked by our concepts. Our ways of understanding and describing our psychological states often reveal (and sometimes limit) the potentials in those states themselves, the potentials both for development and for disorder. That this should be so may be explained through considering the roles of our concepts and beliefs in constituting our emotions and other mental states (Neu 1977).
So far as certain types of thoughts (and situations) are universal, there is no reason the associated emotions (and expressions in context) should not be as well. Again, as in my discussion of James, the problem is not that there are no physiological differences among emotions or no facial expression differences among emotions, but that there are not enough to go around, not enough to cover or explain all the discriminations in fact made. And supposing some facial expressions are universal, that is, can be distinguished and recognized across cultures, what does that show?