[...] talisman
="lsts lst1">•objects imbued with ="trms">religious function
="lsts lst1">•token of aspiration
="lsts lst1">•="trms">instrument of aspiration (or other emotions)
="lsts lst1">•explicit reminder (of good behavior)
="lsts lst1">•="trms">gesture towards a better future ='lgc'>: wish images
="lsts lst1">•

seeing='lgc'> = ="trms">embodied act (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Gossip Girl)
="lsts lst1">•(individuals make complicated ="trms">interpretive choices concerning) what to look at ='and'>& what they have seen
="lsts lst1">•='strcls'>*we feel through, about, from the visual='strcls'>* ='lgc'>='lgc'>~= visuality is ="trms">embodied ='lgc'>='lgc'>~= visuality is multisensory ='lgc'>+ emotional


="lsts lst1">•="ppl">Merleau-Ponty ='lgc'>='lgc'>--> prereflective bodily consciousness='lgc'>: ‘body='lgc'> = ="trms">instrument of comprehension’ (all ="trms">material and other objects are woven into the body's fabric) ='lgc'>--example='lgc'>='lgc'>--> blind man's stick
="lsts lst1">•='lgc'>[Groz ='lgc'>='lgc'>--> ="nms">phantom limb='lgc'>]

="large lg2" stl="font-size:110%"> (Asad > Elias) power of things is their ability to act within a ="trms">network enabling conditions (physical ='lgc'>+ mental ='lgc'>='lgc'>--> feeling, re="trms">membering, hoping) ='lgc'>='lgc'>-->='lgc'>{capacity of objects ='lgc'>==> ="trms">society and politics become vitally ="trms">material='lgc'>}

(='thdf'>the idea of power='lgc'>:) objects have ="trms">agency in the complex web of ="trms">interactions that joins them to other ='lgc'>[='lgc'>='lgc'>--> object having itinerary='lgc'>] ='lgc'>=/= objects have abilities or sentience that they use autonomously ='lgc'>[='lgc'>='lgc'>--> object having life='lgc'>]

='lgc'>}='lgc'>--Elias='lgc'>='lgc'>--> critique of ='thdf'>the idea of scopic regime


Elias furnishing the minimum information necessary to create an informed context (to frame of discussion) ='lgc'>=/= give comprehensive ="trms">history (about ="nms">iran, pakistan, or turkey)


objects ='lgc'>='lgc'>--> ='strcls'>*="trms">affecting ="trms">presence='strcls'>* (objects elicit ="trms">affects)
='lgc'>[='strcls'>*='lgc'>]object='lgc'>: location of emotion, happiness po="trms">inter (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to index finger)
visual object='lgc'>: signifier of individual and collective emotion and aspiration


index
we do not have access to re="trms">liable ="trms">system of deductible reasoning that assures us of an accurate ="trms">interpretation of one value to the index ='lgc'>='lgc'>--> lack of precise ="trms">causative ="trms">relationship between ='strcls'>*observed ="trms">phenomena='strcls'>* and their ='strcls'>*="trms">affective consequences='strcls'>* (manifested on individuals and human ="trms">societies)
='lgc'>}='lgc'><='lgc'>-- this plagues visial ="trms">material cultural studies


(Gell's notion of) abduction='lgc'>: a form of reasoning to abduce a possible (='lgc'>=/= actual) ="trms">agent or effect
abductive reasoning (='lgc'>=/= deduction, ="trms">communication, ="trms">translation)
='lgc'>='lgc'>--> ='strcls'>***to analyze and experiment in the lack of ="trms">data or ="trms">causal ="trms">relationships='strcls'>*** (which happens most of the time)
(i have been using the term speculation as synonym for abduction)
abduction='lgc'> = informed abduction ='lgc'>: you need as much contextually relevant information as possible


(learning from Elias)
="lsts lst1">•="trms">specificity of emotions and ="trms">affects ='lgc'><='lgc'>-- much more ="trms">interesting
="lsts lst1">•="trms">specificity of objects or people

='lgc'>[='strcls'>*='lgc'>]emotion='lgc'>: object of (unintentional) human manufacture ='lgc'>==> location of human meaning ='and'>& motivation

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="trms">childhood Elias chap2

philosophical notions of selfhood in late antiquity (= islam ='lgc'>+ europe) ='lgc'>==> study of emotions ='and'>& feelings

="ppl">Platonic ='lgc'>+ Aristotelian ='lgc'>: “emotion='lgc'> = ambivalent urges need to be disciplined and harnessed through some process of education” ='lgc'>==> islamic ideas of body ='and'>& mind

="large lg1" stl="font-size:115%"> favorite emotion (='lgc'>~ ="trms">religious expression ='lgc'>+ motivator) in islam ='lgc'>[='lgc'>+ sufism='lgc'>]='lgc'>: ="trms">love ='and'>& virtue ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my ="trms">interest in hate ='and'>& ="trms">monster='lgc'>]

it was only one and half a century ago that William James argued that human mental states were incapable inseparable from our bodily forms (='lgc'>=/= “mind ='lgc'>=/= body”)


="trms">modern theories of emotion='lgc'>:
="lsts lst1">•universalism ='lgc'><='lgc'>-- sentimental desire to believe in the essential ="trms">community of all human beings ='lgc'>+ appeal of ="trms">neuro="trms">scientific inquiries into the biological bases of emotions ='lgc'>+ certain ="trms">linguistics theories ='lgc'>[='lgc'>='lgc'>--> for example (the ="trms">fable of universal emotion) ='strcls'>*fear in the face of the enemy='strcls'>* transcends time and space='lgc'>]
="lsts lst1">•="trms">social constructivism ='lgc'><='lgc'>-- 80s ="trms">sociology and cultural studies

using clinical ="trms">data for humanistic arguments ='lgc'><='lgc'>-- problematic and unpersuasive


='strcls'>*******generation of new knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--approached='lgc'>='lgc'>-->
humanistic ="trms">method (also applies to art='qstn'>?) ='lgc'>='lgc'>--> ="trms">authoritative='lgc'>: establishing control over the previous scholarship in the field ='lgc'>+ incremental advancement to collective knowl="trms"nttrm="knowledge,Knowledge">edge
(='strcls'>*="trms">written as eureka moments of the revelation of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* ='lgc'>='lgc'>--> ="trms">book='lgc'>: de="trms">finitive work that closes discussion)
='lgc'>=/=
="trms">scientific ="trms">method ='lgc'>='lgc'>--> testing hypothesis, expecting one's own hypothesis to be proven wrong or incomplete in a very short time
(='strcls'>*="trms">written as progress reports on findings in ongoing research='strcls'>* ='lgc'>='lgc'>--> article)

='lgc'>}='lgc'>='lgc'>--> this makes it d="trms"nttrm="danger,stranger">angerous for humanity scholars to take advantage of ="trms">scientific research

='lgc'>[='strcls'>*='lgc'>]emotion
cognitive psychology ='lgc'>='lgc'>--> humanistic ='lgc'>+ ="trms">social-="trms">scientific theories of emotions ='lgc'>--promoting='lgc'>='lgc'>--> (="trms">fables of)
="lsts lst1">•universal basic emotions='lgc'>: happiness, ="trms"nttrm="danger,stranger">anger, disgust, fear, sadness, surprise ='lgc'>[='lgc'>='lgc'>--> regardless what these terms might be in other ="trms">languages other than english, or even if there are equivalent concepts='lgc'>]
="lsts lst1">•emotions do not occur in ="trms">language but are physically manifested in the face ='lgc'>[='lgc'>='lgc'>--> micro-expression in business negotiations='lgc'>]
="lsts lst1">•(the ="trms">fable of) artworks can convey emotions accurately and re="trms">liably across time and culture ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">fable of ='strcls'>*unmediated ="trms">response='strcls'>* ='lgc'>+ emotional appeal of “great art"='lgc'>]
="lsts lst1">•distinguish the essential from the optional, to capture the invariant, to break complex concepts into maximally simple ones ='lgc'>[conceptual primes ='lgc'>+ lexicogrammatical universals='lgc'>] (='lgc'><='lgc'>-- Wierzbicka's NSM)

="large lg3" stl="font-size:112%"> ='lgc'>=/=

="lsts lst1">•emotion ='lgc'>='lgc'>--> Joseph leDoux 1996
="lsts lst1">•emotion ='lgc'>='lgc'>--> Klaus ="ppl">Scherer 1979
="lsts lst1">•="trms">affects ='lgc'>='lgc'>--> ="ppl">Deleuze and ="ppl">Guattari 1980
="lsts lst1">•perasaan hati ='lgc'>='lgc'>--> indonasia 1980
="lsts lst1">•="trms">affect ='lgc'>='lgc'>--> ="ppl">Massumi 2002
="lsts lst1">•emozioni ='lgc'>='lgc'>--> Cesare Lombroso 1976

="trms">social constructivism approach='lgc'>:
="lsts lst1">•emotional experience is not precultural but preeminently cultural ='lgc'>='lgc'>--> Lutz

="trms">anthropological approach l='lgc'>:
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors/words for ="trms">different emotions ='lgc'>--Kovecses='lgc'>='lgc'>--> individuals choose to conceptualize their emotions ="trms">differently within the constraints impressed on them by in universal physiology ='lgc'>{='strcls'>*force='lgc'>: the primary emotional ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='strcls'>*='lgc'>}
="lsts lst1">•body-based constructivism

="large lg4" stl="font-size:111%"> (William Reddy >) emotive='lgc'>: (for example saying “i am happy.”) performative (effects change) ='lgc'>+ constative (describes the ="trms">world)
="lsts lst1">•emotive utterance ='lgc'>='lgc'>--> getting through of something non="trms">verbal into ="trms">verbal ='lgc'>='lgc'>--> fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of re="trms">presentation ='lgc'>='lgc'>--> a person
='lgc'>}='lgc'>--Elias='lgc'>='lgc'>-->
="lsts lst1">•logocentric concept of emotive ='lgc'><='lgc'>-- comes from speech act theory (there is no evidence that thinking and saying out loud “i am happy” have the same effects, or forcing one self to smile)
="lsts lst1">•there is no reason to consider one action more or less descriptive than performative than the other ='lgc'>[='lgc'>--="frds">Sina='lgc'>='lgc'>--> my whole work has been about arguing the performativity of descriptive acts, there are no descriptions that do not generate emotions='lgc'>]
="lsts lst1">•lack of ="trms">methodological distinction between (="trms">anthropological) fieldwork ='lgc'>[='lgc'>: subject is changed by the ="trms">presence of rese="trms"nttrm="search">archer='lgc'>] ='lgc'>=/= ="trms">historical research
="lsts lst1">•problem of ="trms">synchrony in “emotive” ='lgc'><='lgc'>-- ignoring ="trms">memory, aspiration (on the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of the emotional actor)

emotional states can be evoked or avoided(='qstn'>?)
conditions can be manipulated with the goal of shaping emotions in the future


emotion and its ="trms">affects
="lsts lst1">•emotion ='lgc'>='lgc'>--> medicated and sustained
="lsts lst1">•="trms">affect (a very recent idea) ='lgc'>='lgc'>--> ephemeral instantaneously rises and dissipates (leaving residual effects)
='lgc'>}='lgc'><='lgc'>-- a heuristic device (="trms">difference) to highlight ="trms">different kinds of experiences, their perception and impact

="trms">affect is under inquiry in understand='lgc'>:
="lsts lst1">•customer culture
="lsts lst1">•entertainment industry
="lsts lst1">•
="lsts lst1">•(individual located in larger ="trms">communities)

="large lg5" stl="font-size:130%"> ='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: ="trms">embodied thought ='lgc'>: culturally and corporealy informed cognition='lgc'> = thoughts ='lgc'>+ apprehension “i am involved”
='lgc'>[emotion='lgc'> = i am involved='lgc'>]

(Elias) arguments in favor of ="trms">affect (="trms">affect-culture)='lgc'>:
="lstsrd">1. (help us to understand) ="trms">relationship between ='strcls'>*(human) bodies, ="trms">nature, action='strcls'>*
="lstsrd">2. explains cooperative living, sacrifice, generosity, attachment, ="trms">affection (better than theories that focus on economics, politics, power)
="lstsrd">3. critical ="trms">apparatus for gaining knowl="trms"nttrm="knowledge,Knowledge">edge from human ="trms">interaction and ="trms">social movements ='lgc'>--understand='lgc'>='lgc'>--> future
(concept of) ="trms">affect ='lgc'>='lgc'>--> productive way of understanding human attitude and behavior

_____________
="trms">affect theory
="lsts lst1">•(Spinoza ='lgc'>==>) ="ppl">Deleuze's ethnology of bodily capacities ='lgc'>==> ="ppl">Massumi
="lsts lst1">•(="ppl">Darwin ='lgc'>--='qstn'>?='lgc'>='lgc'>-->) Tomkins's psychobiology and ="trms">differential ="trms">affect ='lgc'>==> ="ppl">Sedgwick

Tomkins
basic ="trms">affect tran[...]