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Newborn imitation has recently become the focus of a major controversy in the human sciences. New studies have reexamined the evidence and found it wanting. Imitation has been regarded as a crucial capability of neonates ever since 1977, when two American psychologists first published experiments appearing to demonstrate that babies at birth are able to copy a variety of facial movements. The findings overturned decades of assumptions about the competence of newborns. But what if claims for newborn imitation are not true? Influential theories about the mechanisms underlying imitation, the role of mirror neurons, the nature of the self and of infant mental states, will all have to be modified or abandoned if it turns out that babies cannot imitate at birth. This Element offers a critical assessment of those theories and the stakes involved.
Psychic trauma is one of the most frequently invoked ideas in the
behavioral sciences and the humanities today. Yet bitter disputes
have marked the discussion of trauma ever since it first became an
issue in the 1870s, growing even more heated in recent years
following official recognition of post-traumatic stress disorder
(PTSD).
Psychic trauma is one of the most frequently invoked ideas in the
behavioral sciences and the humanities today. Yet bitter disputes
have marked the discussion of trauma ever since it first became an
issue in the 1870s, growing even more heated in recent years
following official recognition of post-traumatic stress disorder
(PTSD).
Why has shame recently displaced guilt as a dominant emotional reference in the West? After the Holocaust, survivors often reported feeling guilty for living when so many others had died, and in the 1960s psychoanalysts and psychiatrists in the United States helped make survivor guilt a defining feature of the "survivor syndrome." Yet the idea of survivor guilt has always caused trouble, largely because it appears to imply that, by unconsciously identifying with the perpetrator, victims psychically collude with power. In "From Guilt to Shame," Ruth Leys has written the first genealogical-critical study of the vicissitudes of the concept of survivor guilt and the momentous but largely unrecognized significance of guilt's replacement by shame. Ultimately, Leys challenges the theoretical and empirical validity of the shame theory proposed by figures such as Silvan Tomkins, Eve Kosofsky Sedgwick, and Giorgio Agamben, demonstrating that while the notion of survivor guilt has depended on an intentionalist framework, shame theorists share a problematic commitment to interpreting the emotions, including shame, in antiintentionalist and materialist terms.
In recent years, the emotions have become a major, vibrant topic of research not merely in the biological and psychological sciences but throughout a wide swath of the humanities and social sciences as well. Yet, surprisingly, there is still no consensus on their basic nature or workings. Ruth Leys's brilliant, much anticipated history, therefore, is a story of controversy and disagreement. The Ascent of Affect focuses on the post-World War II period, when interest in the emotions as an object of study began to revive. Leys analyzes the ongoing debate over how to understand the emotions, paying particular attention to the continual conflict between camps that argue for the intentionality or meaning of emotions but have trouble explaining their presence in non-human animals and those that argue for the universality of emotions but struggle when the question turns to meaning. Addressing the work of key figures from across the spectrum, considering the potentially misleading appeal of neuroscience for those working in the humanities, and bringing her story fully up to date by taking in the latest debates, Leys presents here the most thorough analysis available of how we have tried to think about how we feel.
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