Social emotions

Invitation to the Sociology of Emotions guides students through some of the most interesting concepts and findings in the sociology of emotions. The text includes scores of empirical examples from the literature, is written in an engaging style, and provides exercises that can be used as assignments and prompts to discussion. Pitched at an introductory level, this short book is intended for courses on emotions, the body, social psychology, and introduction to sociology.

Holmes, M., Greco, S. (2011), ‘Introduction: Friendship and Emotions’, Special Issue on Friendship and Emotions, Sociological Research Online, 16 (1) 16 <http://www.socresonline.org.uk/16/1/16.html>
0.5153/sro.2316  (with peer review), ISSN: 1360-7804

Even though the current media landscape allows to choose between very diverse platforms, sources and means to get information, there are users who decide to avoid the news. This article explores the reasons behind this news avoidance, relating it to the proposals of the so-called constructive journalism. Taking Spain as case study and through a qualitative and quantitative analysis of the Digital News Report-based on a pilot study and a survey to 2,006 users-, the results show that 50% of digital users in Spain actively avoid news, a practice more common among women, young users and low-income people. The reasons allude to two major factors. On the one hand, the users' situation, either due to lack of interest concerning current events or to the perception that exposure to the news flow has negative effects on their mood (the main reason to avoid them, 37% of the cases). On the other hand, the media-both at the corporate level and the journalists who produce the information-are accused of failing to comply with some basic principles of the profession. Specifically, 29% of users do not consult the news because they mistrust their veracity. The media could address these motivations by opting for a more constructive approach to journalism, based on a news coverage aimed at generating a positive social impact.

History has got the monopoly of legitimate representation of the past, above all due to its privileged academic position. Its accounts operate as true and valid and often label all the rest as fiction. There are nevertheless some other forms, linked to memory, capable of learning from and narrating through emotions , opening paths of understanding, compromise and intervention in society. Referred to the memory of repression in Spain, we talk in this article about graphic novel, photography and documentary films.

a b s t r a c t metaphor of the neo-tribe is useful for analyzing the emotions and spatial dynamics of group life. However, the idea of neo-tribes is not explicitly designed for making sense of the work of scientists in laboratories. To supplement Maffesoli and further understand the group dynamics of scientific knowledge construction, we draw from concept of epistemic cultures to highlight the ritualistic character of lab science. By showing how Maffesoli and Knorr-Cetina can supplement one another, we create an encounter between the sociology of emotions and the sociology of science to demonstrate the centrality of emotions in laboratory life. In-depth interviews and on-site laboratory observations with physicists, earth scientists, biologists and chemists form the empirical basis of this study. Commenting on the ritualistic nature of scientific lab work, as well as the emotional experiences of scientists, we analyze the role of emotions in scientists' work. We introduce the concept of value-proxemic emotions to account for the role of specific emotions in binding members to the group. We also examine the emotional experience of the creation and maintenance of group and lab boundaries, which we conceptualize as inter-and intra-tribal cooperation and conflict. Our analysis suggests that emotions are a crucial component of knowledge construction and group life in laboratory work.

Researchers frequently disagree about the latent structure of emotions. Taxometric analysis—a method
for determining whether the latent structure of a construct is best defined as categorical or purely
dimensional—can be a useful tool for resolving these debates. The present study used taxometric analysis
to investigate the latent structure of envy. Scholars disagree about whether envy is necessarily malicious
or whether it can also be benign. Van de Ven, Zeelenberg, and Pieters (2009) claim that benign envy
exists, and that it is distinct from malicious envy. Much of their evidence for this claim relies on latent
class analysis, which can be biased toward creating categories with data that actually vary dimensionally
(Cleland, Rothschild, & Haslam, 2000; Uebersax, 1999). Therefore, taxometric analysis provides a more
conservative test for an underlying categorical structure. A daily diary procedure was used to measure
participants’ day-to-day experiences of envy. The results support van de Ven et al.’s claim that benign
envy exists, and that is distinct from malicious envy.

Reading of Health Metaphysics by Valcapelli Health Metaphysics searches present the psycho-emotional causes of diseases that affects the body. This study was published in a series of 5 volumes entitled "Health Metaphysics". Book Publisher Vida e Consciência, with approximately 200.000 exemplars sold. The goal of this work is to make people aware that they are more than just a body; they are a mind, an emotion, a feeling and the essence of Being (denominated soul or spirit), those internal components are operating in all moments of life.

(Article language German, English Abstract)
Facticity, Identity, and Emotionality: Cultural Strategies addressing Genocide Denial in the Case of Srebrenica.
Twenty-six years after the Srebrenica genocide, the topic remains a discursive minefield. On the one hand, there are the facts and a self-confident commemorative culture of the genocidal events of July 1995. On the other hand, revisionism, negation and counter-memorialization. This essay is grounded in three sources: first, the findings of the "Srebrenica Genocide Denial Report 2021" by the Memorial Center Srebrenica; secondly, the proposals for breaking the narrative of genocide denial by Jasmila Žbanić, director of the film "Quo Vadis, Aida?"; and finally, the results of the anti-revisionist, cross-national projects "Ko/Tko je prvi počeo?" (Who started first?) and "Histoire pour la liberté" (History for freedom) complete this contribution. The aim of the essay is not merely to identify reasons, backgrounds, and interests in the revisionist discourse. Rather, it suggests possible solutions to this polarized situation which could be relevant beyond the regional framework.

The concept of soft power occupies a prominent place in International Relations, foreign policy, and security studies. Primarily developed by Joseph S. Nye, the concept is typically drawn upon to emphasize the more intangible dimensions of power in a field long dominated by overtly material (i.e. military) power. Recently, some scholars have reframed soft power — specifically the key notion of attraction — as a narrative and linguistic process. This literature, however, has downplayed some of the other deep-seated underpinnings of soft power, which this article argues lie in the dynamics of affect. Building upon the International Relations affect and aesthetics literatures, this article develops the concept of soft power as rooted in the political dynamics of emotion and introduces the concept of affective investment. The attraction of soft power stems not only from its cultural influence or narrative construction, but more fundamentally from audiences’ affective investments in the images of identity that it produces. The empirical import of these ideas is offered in an analysis of the construction of American attraction in the war on terror.

Le bonheur se construirait, s’enseignerait et s’apprendrait : telle est l’idée à laquelle la psychologie positive prétend conférer une légitimité scientifique. Il suffirait d’écouter les experts et d'appliquer leurs techniques pour devenir heureux. L’industrie du bonheur, qui brasse des milliards d’euros, affirme ainsi pouvoir façonner les individus en créatures capables de faire obstruction aux sentiments négatifs, de tirer le meilleur parti d’elles-mêmes en contrôlant totalement leurs désirs improductifs et leurs pensées défaitistes. Mais n'aurions-nous pas affaire ici à une autre ruse destinée à nous convaincre, encore une fois, que la richesse et la pauvreté, le succès et l’échec, la santé et la maladie sont de notre seule responsabilité? Et si la dite science du bonheur élargissait le champ de la consommation à notre intériorité, faisant des émotions des marchandises comme les autres? Edgar Cabanas et Eva Illouz reconstituent ici avec brio les origines de cette nouvelle « science » et explorent les implications d’un phénomène parmi les plus captivants et inquiétants de ce début de siècle.

Theoretical and moral philosophers traditionally consider anger to be something irrational, undesirable and unsociable. In this study, I present anger as a social and moral emotion. I point out that, like other emotions, anger brings information about the significant undesirableness of what evokes it to the one who is experiencing it. Its expression on the outside is an important informational message for others. In anger, we express the unacceptability of some form of behavior, phenomenon, situation, as well as our willingness to avert such behavior, phenomenon, situation. This gives others room to change their behavior and avoid more serious conflicts. Anger can thus be perceived not only as a social emotion, but through its indication of guilt for a given condition, situation, behavior also as an important regulator of intersubjective behavior.

Se trata del Relevamiento de Infancias y Adolescencias trans de Río Negro y Neuquén, realizado durante el año 2020 y parte del 2021, y coordinado por el Observatorio de DDHH de Neuquén, dependiente de la Subsecretaría de DDHH de la provincia.

This paper presents a new approach to the demarcation of social emotions, based on their dependence on social appraisals that are designed to assess events bearing on social concerns. Previous theoretical attempts to characterize social emotions are compared, and their inconsistencies highlighted. Evidence for the present formulation is derived from theory and research into links between appraisals and emotions. Emotions identified as social using our criteria are also shown to bring more consistent consequences for social behavior than nonsocial emotions. We conclude by considering ways of validating and refining our classification.

The problems of contemporary states are in large part “affective disorders”; they are failures of states to properly understand and coordinate the emotions of the individuals within and in some instances outside the state. By excluding, imprisoning, and marginalizing members of their societies, states create internal enemies who ultimately enervate their own power and the possibility of peace and freedom within the state. Spinoza’s political theory, based on the notion that the best forms of state are those that coordinate the power and emotions of those within a state, offers us both a diagnosis of and a cure for these affective disorders. In this paper I will outline Spinoza’s notion of the power of the state as a function of the power and coordination of the emotions of its citizens, and show that when the state contracts an affective disorder, such as excessive crime, rebellion, terrorism, etc. the state has failed to properly empower, include and coordinate the passions of the multitude of its citizens and subjects.

It seems that quite often we don’t even get a chance to ask ourselves that question before a purchase makes its way into our shopping trolley.  The urge to posses can be an unexpected, sudden and exciting force, very much tied with emotions, expectations and promises of instant albeit fleeting gratification.  The contemporary market place is a 24-hour jungle where shoppers can indulge their impulses in the hunt for goods and services not only in vast shopping malls but also from the comfort of their living rooms.  Many marketing efforts today aim to make shopping an effortless activity that doesn’t require a significant resource investment.  Actually many of them don’t even require us to think much- we just have to want something. As marketing techniques geared towards low consumer involvement became more prevalent so does the incidence of impulse buying.  It’s a self-perpetuating cycle where the consumer is successfully lured by a marketing expert and in return entices the marketing expert to invent more novel ways of encouraging spontaneous, deeply hedonistic purchases. Given the right mix of marketing elements and high limit credit cards, a customer can be made to buy almost anything on impulse.  But is marketing creating or merely exploiting an already existing, innate urge to buy?

“It’s the feeling of I want that, and by God I’m gonna get it!”
– female 48 describing a dress (Rook, 1987 p.193).

1 Einleitung                                                                                       1
2 Theoretischer Hintergrund                                                       2
2.1  "Arbeitszufriedenheit"                                                               2
              2.1.1 "Einstellung" vs. "Emotion"                               2
              2.1.2 Emotionale Komponente vs. kognitive Komponente der   
                        Arbeitszufriedenheit                                               3
2.2 "Emotionsarbeit"                                                                       3
2.3 "Emotionsregulation”                                                               4
2.3.1 Prozessmodell der Emotionsregulierung nach J.J. Gross 4
2.3.2 Vorgelagerte und nachgelagerte Emotionsregulierung 5
2.3.3 Emotionsverstärkung und -unterdrückung                         5
3 Empirische Studien                                                                         6
3.1 Studie von Côté, S. & Morgan L.M. (2002)                         6
3.2 Studie von Wecking, Ch. & Wegge, J. (2005)                         7
4 Fazit                                                                                                 8
4.1 Zusammenfassung der Ergebnisse                                         8
4.2 Kritische Würdigung                                                                 8

This article is part of the continuous effort to understand human emotions and its replication in animated characters. Previous contributions to this matter concluded many interesting aspects like the power of non-verbal communication, the existence of some universal facial expressions, the facial communication choice of many investigators as opposed to the lack of universal body language studies, the need for minimum body gestures to help universal communication, the existence of cliché silhouette body poses, etc. The present article pretends to be a facial and body study about one of Inside-Out's main characters: Fear. The main objective is to understand what kinds of combinations were used to communicate this emotion. This way we pretend to study universal communication details and add valuable information to previous studies, including statistic data.

""In his « little Treatise in English» on Human nature (1640), and, later, in Leviathan (1647 – 1650), Thomas Hobbes examines and redefines the passions. Basing his argument upon the concept of motion, he conceives them as thoughts: passions are nothing but perceptions, which transit through the brain, and then move towards the heart. There they cause various sensations of pleasure or pain, by helping or hindering « vital motion ».
Anger, Hobbes claims, is a break-through in front of a sudden opposition, not the response to an outrage, as the Ancients had erroneously claimed. « Courage, in a large signification, is the absence of fear in the presence of any evil whatsoever; but in a stricter and more common meaning, it is contempt of wounds and death, when they oppose a man in the way to his end. Anger (or sudden courage) is nothing but the appetite or desire of overcoming present opposition. It hath been commonly defined to be grief proceeding from an opinion of contempt; which is confuted by the often experience we have of being moved to anger by things inanimate and without sense, and consequently incapable of contemning us. » (Leviathan, I, 6, 1-2.  Cf. Human Nature, VII, 1-2).
The definition of 'orge', as the grief for an undeserved slight, joined to the wish to retaliate, comes from Aristotle’s 'Rhetoric', a text Hobbes not only knew, but also translated. Anger was, for Aristotle, the political passion par excellence. It is because we are insulted that we revolt, and that our revolt is justified. It is in anger that we commit tyrannicide. Be it a tumultuous explosion or a long lasting grudge, ire is by definition the reasoned answer of a social actor, who suffers in his body as well as in the social image that he has  created for herself, and on behalf of justice: one does not recognize this person for that which he wishes to be considered. The gender mark is intended, given the heroic context. This criticism might appear to be just a minor detail, confined to Hobbes’ typology of the passions.  But since the new description of anger disconnects the emotion from any justification (thus from justice), refuting Aristotle was crucial for the consistency of Hobbes’ theory of the state. Leviathan must have zero tolerance for any form of social violence, from sedition (his sickness) to civil war (his death). Therefore the celebration of the noble killing of a king (conveniently labeled “tyrant”), has no place in modern politics. Those who come to treat a sovereign as an obstacle in their way understand nothing of the nature of the state, which is artificial and vulnerable, always threatened by a return to the state of nature.
    Furthermore, to object to Aristotle on anger was consistent with Hobbes’ profound weariness with classical political theory. One of the most insidious causes of the dangerous misunderstanding of the state, Hobbes argues, was ideological. People learned to cultivate dissent and glamorize discontent from subversive, poisonous political theories: those of the Ancients. « From the reading, I say, of such books, men have undertaken to kill their Kings, because the Greek and Latin writers, in their books and discourses of Policy, make it lawful and laudable, for any man so to do ; provided, before he do it, he call him tyrant. For they say not regicide, that is, killing a king, but tyrannicide, that is, killing of a tyrant is lawful » ('De Corpore Politico', XXVII,  10).  No learning of a language, Hobbes dryly comments, has ever been paid with so much blood, as that of Greek and Latin (Ibidem, 150).
In the transition from a theory of man as a political animal, naturally inclined to sociability (Aristotle), to a vision of human nature, made up of movement and competition, Hobbes rethought the anthropological underpinnings of politics. This required the simplification of the passions, and the rejection of that interlacing of rights, habits and body, which framed the complexity of the emotions in the classical past. The demystification of anger was critical.
 

""

Konstruktivistische Ansätze in den Internationalen Beziehungen (IB) betonen häufig die Bedeutung von Sprache für die Konstruktion von Wirklichkeit, Identität und Machtverhältnissen. Dabei wird mitunter übersehen, dass diskursive Machtausübung, etwa über Statusdifferenzierung, in kollektiven Emotionen begründet liegt, die soziale Diskurse und Identitäten auf internationaler Ebene untermauern und reproduzieren. Es wird hier argumentiert, dass die Einbeziehung von Emotionen als zusätzliche Analysekategorie für Intersubjektivität weitergehende Fragen ermöglicht und dass die Tragweite der Bedeutungen, die sich aus der Auseinandersetzung mit Emotionen ergeben, in der konstruktivistischen Diskursforschung meist übersehen wird. Der Beitrag stellt dazu Bausteine für eine emotionsbasierte Diskursforschung in den IB vor. Es wird zunächst mithilfe der Prozesssoziologie herausgearbeitet, wie bestimmte Emotionskategorien internationale Herrschaftsverhältnisse stärken, aber auch Widerstand gegen soziale Hierarchien in den internationalen Beziehungen hervorrufen können. Die theoretisch-konzeptionellen Annahmen werden anschließend mithilfe von emotionsbasierten Machtfigurationen zwischen den EU-Mitgliedsstaaten und den Beitrittsländern empirisch veranschaulicht. Zuletzt werden die Implikationen der Argumentation und eine mögliche Forschungsagenda sozialkonstruktivistischer Emotionsforschung aufgezeigt. Constructivist approaches in International Relations (IR) often emphasize the importance of language in the construction of reality, identity and power relations. It is sometimes overlooked that the discursive exercise of power, for example via status differentiation, is rooted in collective emotions that undergird and reproduce social discourses and identities at the international level. It is argued here that the inclusion of emotions as an additional category of analysis for intersubjectivity allows further questions and that the scope of meanings that emerge from the discussion of emotions is often overlooked in constructivist discourse analysis. To this end, this article presents building blocks for emotion-based discourse analysis in IR. Building on process sociology, it is shown how particular emotion categories can strengthen relational structures of domination and resistance but can also lead to the transformation of social hierarchies in world politics. The theoretical and conceptual 1 Für überaus hilfreiche Kommentare und Anregungen danke ich den drei anonymen GutachterInnen und der Redaktion der ZIB sowie

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

En este capítulo realizaremos una revisión bibliográfica de la evolución, función y mecanismos neurales de las emociones sociales como parte de los procesos de cognición social. Por ello, pondremos las emociones sociales como parte de los mecanismos de cognición social, evolucionados a partir de la compleja dinámica de la vida en sociedad. Enseguida, se describe la evolución del procesamiento socioemocional y su función. Entenderemos función como el valor adaptativo de una característica (su valor en términos de sobrevivencia y reproducción), es decir, las consecuencias últimas (función adaptativa) ya que, entre éstas y el comportamiento que nos interesa puede haber una larga cadena de consecuencias inmediatas o intermedias. Se identifican sus componentes, los cuales se desarrollan a partir del mecanismo de la autorregulación centrado en el control de atención que, a su vez, involucra dos procesos: la regulación emocional y la memoria de trabajo. Asimismo, también revisaremos si estas emociones sociales son parte de las experiencias y competencias socioemocionales humanas tan importantes en términos del desempeño de los humanos en el ambiente social. También revisaremos los principales avances de la neurociencia cognitiva en relación con el desarrollo socioemocional, el cual se considera un concepto que deriva de la cognición social, ya que, en él, intervienen procesos que modulan las respuestas apropiadas en las interacciones sociales, donde se ponen en juego los intereses de un grupo inmediato e incluso de la especie. Para ello, desde una perspectiva de las diferencias individuales, se aborda cómo los fenómenos y las habilidades socioemocionales engloban funciones que integran la cognición-emoción. Se presentan los diversos modelos multidimensionales de la competencia socioemocional y posteriormente se describe la ontogenia de estas habilidades socioemocionales; ya que si bien el cerebro humano, debido a la evolución, al nacer viene equipado para regular su metabolismo, cuenta con dispositivos básicos para obtener conocimientos y comportamientos sociales. De tal manera que, se considera el papel de la sociedad y la cultura como parte del desarrollo socioemocional del ser humano así como su enorme capacidad de flexibilidad neuronal. Por ello, finalmente, se argumenta desde un enfoque interdisciplinar la plausibilidad y viabilidad de estrategias de intervención para el aprendizaje socioemocional.

En consonancia con la línea de trabajo que venimos recorriendo desde el año 2008 en el GESEC (Grupo de Estudios sobre Sociología de las Emociones y los Cuerpos-IIGG, coordinado por Adrián Scribano), y los resultados de las indagaciones asociadas, la investigación se propuso estudiar la construcción social de los cuerpos en situaciones de habitabilidad precaria, a partir de la puesta en juego de expresiones creativas.
En estos años de trabajo dentro del PRII 2013-15, nos concentramos en dos ejes de acción. Por una parte, continuando con investigaciones anteriores, buscamos comprender las formas de construcción social de las sensibilidades y del cuerpo en su relación con el ambiente.
Por otra, indagamos sobre las potencialidades de las estrategias metodológicas vinculadas a expresiones creativas en dicho análisis de la percepción ambiental y las sensibilidades sociales. Profundizamos así en un piso conceptual ligado al espacio/ambiente, para complejizar los modos de comprensión de las configuraciones de la percepción y la sensibilidad colectiva. Y, sobretodo, ahondamos en el eje metodológico/epistemológico ligado a la exploración investigativa haciendo uso de expresiones creativas

“Chapter 6” systematizes and analyzes Kierkegaard’s insightful remarks on human affectivity in relation to moral emotions, body, contagion, and collectivity. Following a brief outline of the conceptualization of affects and human affectivity from Plato, Aristotle, Descartes, Spinoza, Tomkins, and Massumi, the first part zooms in on empathy and sympathy in two important precursors of Kierkegaard, namely David Hume and Adam Smith. The second part argues for Kierkegaard’s distinctively affective reading of admiration, which I locate in its being fundamentally linked with other emotions such as envy, but also in its being oriented toward the mediocre and base, having a limited motivational capacity, and being highly contagious. Affective admiration is then related to the contemporary discussion on moral exemplars, posing a challenge to the view of the epistemological and moral trustworthiness of admiration in moral exemplarity espoused primarily by Linda Zagzebski. The third part centers on the affective character of Kierkegaard’s crowd psychology. Therein I examine his critical remarks on human collectivity, focusing on such key concepts from his social and political philosophy as “crowd” and “the public.” Reading his philosophy alongside two French theorists of mass society, Gabriel Tarde and René Girard, I draw out Kierkegaard’s great interest in such mimetic terms as magnetism, fascination, somnambulism, scapegoating, and violence.

Tout au long du travail d’observation sur le terrain, nous avons gardé en mémoire une question principale : la classe, en tant que lieu physique dans lequel se déroule une interaction humaine, peut-elle déclencher des émotions ? En somme, notre problématique a pris la forme interrogative suivante : La classe, génératrice d’émotions ?

Dans un second temps, nous nous sommes penchés sur une question sous-jacente à notre problématique principale et nous nous sommes interrogés quant à l’unicité ou non des comportements, attitudes et émotions présents dans une classe. Nous nous sommes alors posé la question de savoir si ce que nous observions était conditionné ou non par le milieu dans lequel nos acteurs se trouvaient et dans lequel nous étions nous-mêmes. La problématique sous- jacente a alors pris la forme interrogative suivante : Les émotions dans la classe, uniques ou universelles ?

Enfin, il nous semble capital de définir le concept d’« émotion » sur lequel nous nous sommes basés pour réaliser cette enquête sur le terrain. La définition que nous avons retenue est la suivante : l’émotion est « une conduite réactive, réflexe, volontaire ou involontaire, vécue simultanément au niveau du corps d’une manière plus ou moins violente et affectivement sur le mode du plaisir ou de la douleur ». Par conduite, nous avons à l’unanimité décidé de prendre en compte les comportements, les signaux non verbaux (les expressions faciales, les regards, les postures, les gestes, le paralangage et la distance) et les signaux verbaux (les paroles).

Social media has been found to have created a paradigm shift in the digital marketplace by giving a new technological face to marketing highlighting the concepts of brand awareness and brand effectiveness. Social media is now the most prominent voice of every stakeholder where communication takes place in the form of posting messages (texts, videos, pictures etc). This phenomenon has lead to the use of such viral spread of messages across social media-platforms, companies have to resort to this mode of marketing to increase their sale of products as well as highlight their brands. In this digital marketplace, emotions are backing every activity of the users leading them to like or dislike, share or not to share, in the form of messages and thus such viral spread of messages are evoking, influencing and shifting public opinions on everything from political parties ,corporate reputations, brands ,products etc. It is important to know and understand how emotions and content makes these messages go viral and take the form of the word of the mouth phenomenon. In-depth interviews with the college-going students (18-22) are conducted to explore the relationship between emotions and social media that get converted into word of the mouth phenomenon. The results helped generate a Emo-Cog (emotion-cognition) induced decision tree model which the generation Y consumers frequently use whenever they are connected to people in the social media that aids them in the decision making process. The discussion section would unveil future avenues where emotions in the social media can facilitate digital marketplace users to bring to better marketing strategies and improve upon their brand value effectiveness.

This introduction to a special issue outlines the significance of Randall Collins’s contribution to sociology. The first section briefly reviews Collins’s main books and assesses their impact on social science. The second section offers a summary overview of the papers that comprise the special issue.

Les métaphores de la colère ont été documentées et analysées dans de nombreuses langues du monde, et ces travaux ont mis à jour leur remarqua-ble uniformité (et même leur quasi-universalité) à travers les continents. Cet article apporte une contribution supplémentaire sur cette question, et réinterroge le statut particulier des métaphores de la colère à la lumière des données de la langue dalabon (Australie, Territoire du Nord). L'article décrit et analyse les métaphores de la colère du dalabon, en montrant ce qui les distingue d'une part des autres métaphores émotionnelles de cette langue, et d'autre part des métaphores de la colère que l'on rencontre dans d'autres langues du monde. Les métaphores émotionnelles du dalabon ont ceci de particulier qu'elles restent systématiquement ancrées dans des représentations du corps, en s'inspirant la plupart du temps de réactions somatiques aux émotions. Ainsi, en dalabon, les émotions sont toujours représentées métonymiquement comme des états physiques de la personne, et ne sont pratiquement jamais traitées comme des entités indépendantes de la personne, ou encore comme des personnes, des forces etc. Mais la colère se distingue des autres émotions de deux manières. D'une part, elle autorise ce type de représentations : la colère est traitée comme une chose que l'on peut « trouver ». D'autre part, les métaphores dalabon de la colère ne s'inspirent pas de réactions somatiques à cette émotion, mais s'ancrent plutôt dans les connotations morales négatives de la colère. Celle-ci est comparée à une entité vivante et turbulente, ou encore à la maladie, à la pourriture, au poison.

This research examines the impact of Emotional Intelligence (EI) in business leaders and its application as a tool for workforce motivation. An attempt has been made to explain what leadership is, considering that everyone talks about leadership and only a few have a grasp of what it truly means and this can simply be described as the ability to influence people around you towards achieving a cause. The conceptual review subscribed to is hinged on the four core areas of E.I competence which are self-awareness, self-management, social awareness and relationship management, existing literatures and surveys shows that business leaders are known to set the standards for their organizations, therefore a leader that lacks emotional intelligence can have an all-round negative effect and result in lower employee engagement and a higher turnover. The findings show that the application of emotional intelligence positively corresponds with improved product and service delivery, also that managers who have a high competence in emotional intelligence enjoy a more dedicated and effective workforce. In conclusion, recommendations have been made that organizations should enact corporate policies that require an EI test before employing of managers, web links have also been made available for business leaders to take a self-assessment of the state of their EI.

https://www.routledge.com/Emotion-Affective-Practices-and-the-Past-in-the-Present/Smith-Wetherell-Campbell/p/book/9781138579293

Emotion, Affective Practices, and the Past in the Present is a response to debates in the humanities and social sciences about the use of emotion. This timely and unique book explores the ways emotion is embroiled and used in contemporary engagements with the past, particularly in contexts such as heritage sites, museums, commemorations, political rhetoric and ideology, debates over issues of social memory, and touristic uses of heritage sites.

Including contributions from academics and practitioners in a range of countries, the book reviews significant and conflicting academic debates on the nature and expression of affect and emotion. As a whole, the book makes an argument for a pragmatic understanding of affect and, in doing so, outlines Wetherell’s concept of affective practice, a concept utilised in most of the chapters in this book. Since debates about affect and emotion can often be confusing and abstract, the book aims to clarify these debates and, through the use of case studies, draw out their implications for theory and practice within heritage and museum studies.

Emotion, Affective Practices, and the Past in the Present should be essential reading for students, academics, and professionals in the fields of heritage and museum studies. The book will also be of interest to those in other disciplines, such as social psychology, education, archaeology, tourism studies, cultural studies, media studies, anthropology, sociology, and history.

[open access: https://rdcu.be/cxMiN]

Taking inspiration from responses in focus groups and an on-line survey in which feminists shared their experiences about antifeminism in their daily life, this paper demonstrates that everyday activism involves two protagonists confronting each other, in this case a feminist and an antifeminist. Focusing on feminists' perceptions, emotions and tactical reactions, this paper also shows how these confrontations are not necessarily limited to one or two attacks and counterattacks and how they can be influenced by the presence of a 'third party' (other men or women, other feminists or antifeminists). In order to shed light on these conflictual dynamics, the question of antifeminist 'humor' and its effects on feminists is discussed more in depth. Finally, we show that there is a significant relation between public or organized activism and everyday activism, for both the social movement and its countermovement.

Se pueden identificar palabras cargadas de emoción
en un grupo de clase, debido a la construcción
social que dichas palabras han obtenido a
través del uso cotidiano, de manera coloquial. En
el lenguaje se dan palabras que contienen una
carga emocional, debido a una construcción social
previa que le ha dotado de una significación entrelazada
con emociones (Peñuelas, 2017). Así,
se tendrán palabras específicas del registro coloquial
de un grupo de clase, por ejemplo, “hostia”,
“chido”, “chévere”, “está guay”, etc. que tendrán
aceptación dentro de ese grupo particular de clase
que las utiliza, y evocarán en ellos una respuesta
emocional a través de la circunstancia
en que se use la palabra.

Disgust kelimesinin Türkçe karşılığına baktığımızda iğrenme, nefret, tiksinme, kusturma kelimeleriyle karşılaşıyoruz. İğrenme, tiksinme ve kus(tur)ma edimleri fiziksel ya da biyolojik çağrışımlar yapsa da aslında hepsi ennihayetinde nefret duygusuna açılan kapıya çıkıyor: dolayısıyla da iğrenme, biyolojik olmaktan öte, bir duygu durumunu imliyor. İğrenme ediminin/duygusunun bir tarihselliği ve toplumsallığı olduğunu öne süren Sara Ahmed,  bu duyguyu uyandıran nesnelerin esasen " kendinde iğrenç ya da kötü " olmadıklarını, Biz'im onlara yüklediğimiz anlamlar aracılığıyla ve iğrençliğin onlara içkin bir özellik olduğunu varsaymamız nedeniyle, bunu bir hakikat olarak içselleştirdiğimizi söylüyor. İğrençlik atfettiğimiz nesneden iğrenme ediminin, ancak o nesne Biz'e yaklaştığında ve görünür olduğunda açığa çıktığını ve Biz'de bir rahatsızlık duygusu uyandırdığını dile getiriyor. Bu rahatsızlığın temel kaynağıysa, iğrenilen nesnenin iğrenenin dünyasında yabancı-tuhaf-acayip olarak anlamlandırılması. Yani iğrenenin dünyasının sınırlarının dışında olması. İşte yabancı-tuhaf-acayip olmadığını öğrendiğimiz heteroseksüel Biz, kendi sınırlarını homoseksüel öteki(ler) üzerinden çiziyor. Kendisini onun aracılığıyla kurduğu homoseksüel ötekinin varlığınıysa reddediyor. Bu reddediş homoseksüel ötekinin heteroseksüel Biz'e bir biçimde yakınlaşmasıyla, onun dünyasının sınırlarına girmesiyle yerini iğrenme ve onun kaçınılmaz bir sonucu olan nefret duygusuna bırakıyor.

Investigación cualitativa enmarcada en el campo de la sociología del delito, los estudios de género de los hombres y la sociología de las emociones, que aborda las trayectorias delictivas de veinte jóvenes varones privados de la libertad en el Centro de Atención Integral del Estado de Jalisco (CAIJEJ)-La Granja.