A Tear Is an Intellectual Thing: The Meanings of Emotion by Jerome Neu PDF

By Jerome Neu

Is jealousy eliminable? if this is the case, at what rate? What are the connections among delight the sin and the satisfaction insisted on by way of identification politics? How can one query an individual's knowing in their personal happiness or override a society's account of its personal rituals? What makes a sexual wish "perverse," or specific sexual relatives (such as incestuous ones) bad or perhaps unthinkable? those and different questions on what sustains and threatens our id are pursued utilizing the assets of philosophy, psychoanalysis, and different disciplines. The dialogue all through is proficient and encouraged via the Spinozist desire that knowing our lives will help swap them, may also help make us extra loose.

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Extra resources for A Tear Is an Intellectual Thing: The Meanings of Emotion

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This notion fits nicely with the observation that tears are the only human excretion uniformly and unequivocally regarded as a clean substance. 19 By contrast, saliva, urine, and feces are multiply connected with dirt and aggression both within psychoanalytic theory and in the popular imagination and ordinary (if vulgar) speech (Lofgren, 379). ) Moreover, "tears do make the other person difficult to focus on, or even difficult to see. It is hard to hurt someone you cannot see. At the same time, the tearful person, partially blinded, becomes a pathetic target and one not likely to be attacked" (Wood & Wood 1984, 126).

We need not have patently false beliefs in order to be moved by fiction. We need only to let ourselves go. In addition, in some cases, what may be involved is a refusal to let oneself go. The person at a horror movie, in addition to whatever physiological arousal takes place, may well be inclined to flee the theater, but (recognizing the pointlessness of the inclination) inhibit it. A person who is afraid to fly may nonetheless board a plane, inhibiting their inclination to act on their fear. Fear of fictions need be no less real than irrational fear of flying, despite recognition of the unreality of the underlying thoughts.

Thus, as long as she was shaken with tears and hiccups, any possibility of talking was removed . . The emotion of active sadness in this case is therefore a magical comedy of impotence; the sick person resembles servants who, having brought thieves into their master's home, have themselves tied up so that it can be clearly seen that they could not have prevented the theft. Only, here, the sick person is tied up by himself and by a thousand tenuous bonds. (66-67) Here, as everywhere, Sartre gives us a sense of being more responsible for our lives than we might like to believe.

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