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Books on the topic 'Emotion experiences'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Body, emotion and mind "embodying": The experiences in Indo-European encounters. Zürich: Lit, 2013.

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2

Nath, Shachindra. Emotion based narratives: a new approach in creating story experiences in immersive virtual environments: M.A. Communication Design Thesis 2001. London: Central Saint Martins College of Art & Design, 2001.

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3

Mis sentimientos: Su realidad, necesidad de expresarlos, su manejo, experiencias. 2nd ed. Bogotá, Colombia: Ediciones Paulinas, 1991.

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4

Wonder: From emotion to spirituality. Chapel Hill: University of North Carolina Press, 2006.

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5

1980-, Stein Jordan H., and Nadisic Thierry 1968-, eds. Social justice and the experience of emotion. New York, NY: Routledge, 2011.

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6

Cropanzano, Russell. Social justice and the experience of emotion. New York, NY: Routledge, 2011.

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7

Strasser, Freddie. Emotions: Experiences in existential psychotherapy and life. London: Duckworth, 2005.

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8

Strasser, Freddie. Emotions: Experiences in existential psychotherapy and life. London: Duckworth, 1999.

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9

Lunar nodes: Keys to emotion and life experience. Reno, NV: ETC Pub., 2004.

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10

Deana, McDonagh, ed. Design and emotion: The experience of everyday things. London: Taylor & Francis, 2004.

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11

Emotions, myths, and theories. Moscow: Progress Publishers, 1985.

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12

Warren, Joy. The emotional experience of hospitalisation. Poole: Bournemouth University, 1995.

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13

Consumer Experiences And Emotion Management. Business Expert Press, 2013.

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14

Tone, Roald. Cognition in Emotion: An Investigation Through Experiences with Art. Rodopi B.V. Editions, 2007.

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15

Naninck, E. F. G., P. J. Lucassen, and Aniko Korosi. Consequences of Early-Life Experiences on Cognition and Emotion. Edited by Turhan Canli. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199753888.013.003.

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Perinatal experiences during a critical developmental period program brain structure and function “for life,” thereby determining vulnerability to psychopathology and cognition in adulthood. Although these functional consequences are associated with alterations in HPA-axis activity and hippocampal structure and function, the underlying mechanisms remain unclear. The parent-offspring relationship (i.e., sensory and nutritional inputs by the mother) is key in mediating these lasting effects. This chapter discusses how early-life events, for example, the amount of maternal care, stress, and nutrition, can affect emotional and cognitive functions later in life. Interestingly, effects of perinatal malnutrition resemble the perinatal stress-induced long-term deficits. Because stress and nutrition are closely interrelated, it proposes that altered stress hormones and changes in specific key nutrients during critical developmental periods act synergistically to program brain structure and function, possibly via epigenetic mechanisms. Understanding how the adult brain is shaped by early experiences is essential to develop behavioural and nutritional preventive therapy.
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16

Doyle, Cameron M., and Kristen A. Lindquist. Language and Emotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190613501.003.0022.

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Growing evidence suggests that emotion perception is psychologically constructed when processes in the mind of the perceiver, such as emotion concept knowledge, impact how visual sensations are made meaningful as instances of different emotions. In this chapter, we propose three key psychological constructionist hypotheses about facial emotion perception: (1) facial muscle movements do not automatically communicate emotion, (2) conceptual knowledge that is supported by language is used to make meaning of facial muscle movements and construct perceptions of emotion, and (3) language enables perceivers to see emotion on faces by reactivating sensorimotor representations of prior experiences that shape perception of the present sensory array in a top-down manner. We discuss growing evidence in support of these psychological constructionist hypotheses of emotion perception.
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17

Lewis, Marc D. The Development of Emotion Regulation. Edited by Philip David Zelazo. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199958474.013.0004.

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This chapter examines the relation between normative advances and emerging individual differences in emotion regulation (ER), using principles from developmental cognitive neuroscience to integrate these seemingly disparate processes. Like several other theorists, I view corticolimbic development as a self-organizing stream of synaptic alterations, driven by experience rather than biologically prespecified. This conceptualization helps resolve ambiguities that appear when we try, but consistently fail, to neatly parse individual differences and developmental differences. At the neural level, increasingly specific patterns of synaptic activation converge in response to (or in anticipation of) recurrent emotions, creating synaptic networks that link multiple regions. These networks regulate emotions (in real time). But they also stabilize and consolidate with repetition, thus giving rise tohabitsthat are the hallmark of individual development. These configurations are progressively sculpted through individual learning experiences, but they also become increasingly effective with use, thereby expressing both individual trajectories and normative advances as they develop. In sum, experience-driven synaptic changes create a repertoire of individual solutions to universal challenges, shared among members of a culture or society. This description casts individual differences and age-related advances as dual facets of a unitary developmental process.
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18

Berliner, Todd. Ideology, Emotion, and Aesthetic Pleasure. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190658748.003.0007.

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Chapter 7 examines the ways in which a film’s ideological properties contribute to aesthetic pleasure when they intensify, or when they complicate, viewers’ cognitive and affective responses. The chapter demonstrates the ways in which the ideology of a Hollywood film guides our beliefs, values, and emotional responses. In ideologically unified Hollywood films, such as Die Hard, Independence Day, Pickup on South Street, and Casablanca, narrative and stylistic devices concentrate our beliefs, values, and emotional responses, offering us a purer experience than we can find in most real-life situations. By contrast, ideologically complicated Hollywood films, such as Chinatown, The Third Man, Invasion of the Body Snatchers, The Last Temptation of Christ, and The Dark Knight, advance their worldviews in a novel, ambiguous, or peculiar way, upsetting our appraisals of events and characters and complicating our intellectual and emotional experiences.
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19

Cognition in Emotion: An Investigation through Experiences with Art. (Consciousness, Literature & the Arts). Rodopi, 2008.

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20

Relocation Gender And Emotion A Psychosocial Perspective On The Experiences Of Military Wives. Karnac Books, 2011.

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21

Hamilton, Nancy A., Ruth Ann Atchley, Lauren Boddy, Erik Benau, and Ronald Freche. Emotion Regulation and Cognitive Control in Pain Processing. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190627898.003.0003.

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Chronic pain is a multidimensional phenomenon characterized by deficits at the behavioral, social, and affective levels of functioning. Depression and anxiety disorders are overrepresented among pain patients, suggesting that pain affects processes of emotion regulation. Conceptualizing the experience of chronic pain within a motivational organizing perspective offers a useful framework for understanding the emotional experiences of individuals living with chronic pain and how they balance harm-avoidant goals with generative approach oriented goals. To that end this chapter also integrates theories of emotion regulation (ER) and cognitive control to shed additional light on the problem of living with chronic pain, and it introduces a theory, consistent with findings from affective neuroscience, suggesting that painful flare-ups may be driven by anticipatory pain reactions in addition to somatic signals.
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22

Barlow, David H., Todd J. Farchione, Shannon Sauer-Zavala, Heather Murray Latin, Kristen K. Ellard, Jacqueline R. Bullis, Kate H. Bentley, Hannah T. Boettcher, and Clair Cassiello-Robbins. Unified Protocol for Transdiagnostic Treatment of Emotional Disorders. Oxford University Press, 2017. http://dx.doi.org/10.1093/med-psych/9780190685973.001.0001.

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The Unified Protocol (UP) for Transdiagnostic Treatment of Emotional Disorders: Therapist Guide is a treatment programv applicable to all anxiety and unipolar depressive disorders and potentially other disorders with strong emotional components (e.g., eating disorders, borderline personality disorder). The UP for the Transdiagnostic Treatment of Emotional Disorders addresses neuroticism by targeting the aversive, avoidant reactions to emotions that, while providing relief in the short term, increase the likelihood of future negative emotions and maintains disorder symptoms. The strategies included in this treatment are largely based on common principles found in existing empirically supported psychological treatments—namely, fostering mindful emotion awareness, reevaluating automatic cognitive appraisals, changing action tendencies associated with the disordered emotions, and utilizing emotion exposure procedures. The focus of these core skills has been adjusted to specifically address core negative responses to emotional experiences.
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23

Otis, Laura. Banned Emotions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190698904.001.0001.

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Who benefits, and who loses, when emotions are described in particular ways? How can metaphors such as “hold on” and “let go” affect people’s emotional experiences? Banned Emotions draws on the latest research in neuroscience and psychology to challenge popular ideas about emotions that should supposedly be suppressed. This interdisciplinary book breaks taboos by exploring emotions in which people are said to “indulge”: self-pity, prolonged crying, chronic anger, grudge-bearing, bitterness, and spite. By focusing on metaphors for these emotions in classic novels, self-help books, and popular films, Banned Emotions exposes their cultural and religious roots. Examining works by Dante, Dickens, Dostoevsky, Kafka, Forster, and Woolf in parallel with Bridesmaids, Fatal Attraction, and Who Moved My Cheese?, Banned Emotions reveals patterns in the ways emotions are represented that can make people so ashamed of feelings, they may stifle emotions that they need to work through. By analyzing the ways that physiology and culture combine in emotion metaphors, Banned Emotions shows that emotion regulation is a political as well as a biological issue. Banned Emotions considers the emotions of women abandoned by their partners and asks whether the psychological “attachment” metaphor is the best way to describe human relationships. Recent studies of emotion regulation indicate that reappraisal works better than suppression, which over time can damage a person’s health. Socially discouraged emotions such as self-pity emerge from lived experiences, often the experiences of people who hold less social power. Emotion metaphors like “move on” deflect attention from the social problems that have inspired emotions to the individuals who feel them—people who need to think about their emotions and their causes in the world.
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24

Furtak, Rick Anthony. Emotions as Felt Recognitions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190492045.003.0004.

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Through our emotions we discern what has meaning or significance for us, and our capacity for affective apprehension is embodied in specific ways. To become passionately agitated, in one way or another, is to have one’s attention drawn to something that is experienced as axiologically prominent, and to be moved to respond accordingly. Moreover, the phenomenal character of emotion is intimately linked with what it reveals: to be frightened is thus to have an experience in which an apparent danger is recognized in a compelling manner. Likewise, it is by way of the visceral feelings of being agitated by grief that we fully recognize the death of a loved one. A more dispassionate judgment about such existentially significant matters falls short of what is disclosed to us in experiences of emotional knowing. What is at issue in our affective experience is nothing less than our sense of reality.
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25

Barlow, David H., Kristen K. Ellard, Christopher P. Fairholme, Todd J. Farchione, Christina L. Boisseau, Laura B. Allen, and Jill T. Ehrenreich-May. Unified Protocol for Transdiagnostic Treatment of Emotional Disorders. Oxford University Press, 2010. http://dx.doi.org/10.1093/med:psych/9780199772674.001.0001.

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This online patient workbook is a radical departure from disorder-specific treatments of various emotional disorders, and is designed to be applicable to all anxiety and unipolar mood disorders, as well as other disorders with strong emotional components, such as many somatoform and dissociative disorders. It covers the Unified Protocol (UP), which capitalizes on the contributions made by cognitive-behavioral theorists by distilling and incorporating the common principles of CBT present in all evidenced based protocols for specific emotional disorders, as well as drawing on the field of emotion science for insights into deficits in emotion regulation. It discusses the seven modules of UP, and focuses on four core strategies: becoming mindfully aware of emotional experience; reappraising rigid emotion laden attributions; identifying and preventing behavioral and emotional avoidance; and facilitating exposure to both interoceptive and situational cues associated with emotional experiences.
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26

Plutchik, Robert. Emotion: Theory, Research and Experience : The Measurement of Emotions (Emotion, theory, research, and experience). Academic Pr, 1989.

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27

Plutchik, Robert. Emotion: Theory, Research, and Experience : Biological Foundations of Emotions (Emotion, theory, research, and experience). Academic Pr, 1986.

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28

Plutchik, Robert. Emotion: Theory, Research, and Experience : Biological Foundations of Emotions (Emotion, theory, research, and experience). Academic Pr, 1986.

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29

Plutchik, Robert. Emotion: Theory, Research and Experience : The Measurement of Emotions (Emotion, theory, research, and experience). Academic Pr, 1989.

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30

Barlow, David H., Todd J. Farchione, Christopher P. Fairholme, Kristen K. Ellard, Christina L. Boisseau, Laura B. Allen, and Jill T. Ehrenreich May. Unified Protocol for Transdiagnostic Treatment of Emotional Disorders. Oxford University Press, 2010. http://dx.doi.org/10.1093/med:psych/9780199772667.001.0001.

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This online therapist guide is a radical departure from disorder-specific treatments of various emotional disorders, and is designed to be applicable to all anxiety and unipolar mood disorders, as well as other disorders with strong emotional components, such as many somatoform and dissociative disorders. It covers the Unified Protocol (UP), which capitalizes on the contributions made by cognitive-behavioral theorists by distilling and incorporating the common principles of CBT present in all evidenced based protocols for specific emotional disorders, as well as drawing on the field of emotion science for insights into deficits in emotion regulation. It covers the seven modules of UP, and focuses on four core strategies to help patients: becoming mindfully aware of emotional experience; reappraising rigid emotion laden attributions; identifying and preventing behavioral and emotional avoidance; and facilitating exposure to both interoceptive and situational cues associated with emotional experiences.
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31

Corrigan, John. Emotion. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.37.

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Religion often has attended to emotion as a part of religious experience. While that has enhanced theological depth and precision, it also has framed a highly psychologized view of emotion in religion. Historical scholarship of religious practice has prompted other views of emotion, shifting attention from religious experience to culturally derived emotional frameworks. Researchers have also emphasized the cognitive element in emotion, and the biological superstructures of emotional life. Research has translated to a range of investigative projects, some blending discussion of cognition, feeling, and biology with analysis of social life and the role of culture in emotional performances in religious settings. Current research on emotion has revolved around a fairly standard listing of familiar emotions. It may be, however, that emotions or emotional clusters in religion are not easily placed on such lists. The subfield should not shy from studying emotions that seem strange.
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32

Barak, Azy. Phantom emotions. Edited by Adam N. Joinson, Katelyn Y. A. McKenna, Tom Postmes, and Ulf-Dietrich Reips. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199561803.013.0020.

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This article focuses on the notion of ‘phantom emotions’. Two psychological phenomena – the natural tendency, based on personal needs and wishes, to fantasize and close gaps in subjectively important information in ambiguous situations on the one hand; and the common use of a made-up persona to represent one's identity in virtual environments, on the other – unavoidably creates phantom emotions. An individual online genuinely experiences an emotion – be it attraction or repulsion, lust, love, hate, or jealousy – although these emotional sensations are based, in principle, on false objective foundations. Moreover, not only is the external information inaccurate (or entirely false), but the personal emotions are elicited (or triggered) by illusionary objects momentary believed to be authentic and real.
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33

Gereboff, Joel. Judaism. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0006.

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The emotions are an important feature of Jewish life and thought throughout the ages. From biblical descriptions of a God of pathos to early rabbinic and medieval works detailing the virtues, to mystical tracts focused on the inner life, and occasionally portraying emotion filled religious experiences of the adept, there have always been Jewish representations of the affective dimensions of life. In addition, the many ways Jews have actually participated in prayer and in the celebration of holidays, and in the construction of material objects and spaces in which such activities took place, also give evidence of emotional texture of the lives of Jews. John Corrigan's concluding observations in his introduction to Religion and Emotion: Approaches and Interpretations, in which he sets forth a model for future scholarship in this field, provide a standard against which to assess present investigations into Judaism and the emotions. Others who have produced methodologically astute scholarship adding significantly to the understanding of aspects of Jewish thought on the emotions are Michael Fishbane, Daniel Boyarin, and Hava Tirosh-Samuelson.
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34

Russell, James A. Toward a Broader Perspective on Facial Expressions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190613501.003.0006.

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This chapter offers an alternative account to the basic emotion theory. In my alternative, termed psychological construction, episodes called “emotional” consist of changes in various component processes (peripheral physiological changes, information processing including appraisals and attributions, expressive and instrumental behavior, subjective experiences), no one of which is itself an emotion or necessary or sufficient for an emotion to be instantiated. One hypothesis, for example, is that the production of facial expressions is accounted for by one or more of various alternative sources(such as perception, cognition, signaling of intented behavior, paralanguage, preparation for action, or core affect), not by a discrete emotion or affect program dedicated exclusively to emotion or to a specific emotion.
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35

Furtak, Rick Anthony. Knowing Emotions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190492045.001.0001.

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Emotions are not merely physiological disturbances: they are experiences through which we apprehend truths about ourselves and the world. Emotions embody an understanding that is accessible to us only by means of affective experience. Only through emotions can we perceive meaning in life, and only by feeling emotions are we capable of recognizing the value or significance of anything whatsoever. Our affective responses and dispositions therefore play a critical role in our apprehension of meaningful truth—furthermore, their felt quality is intimately related to the awareness that they provide. Truthfulness is at issue in episodes of such emotions as anger, fear, and grief. Even apparently irrational emotions can show us what distinguishes emotion from other modes of cognitive activity: the turbulent feeling of being afraid is our way of recognizing a potential threat as such. What is disclosed to us when we experience fear can be either a misconstrual of something harmless as a danger or an axiologically salient fact about the world. Yet only a being able to perceive itself as threatened is susceptible to becoming afraid. So the later chapters of Knowing Emotions turn to the background conditions of affective experience: for instance, why it is only if we care about the life and well-being of a person that we are disposed to react with fear when that person is threatened? Our emotional dispositions of love, care, and concern serve as conditions of possibility for the discovery of significance or value, enabling us to perceive what is meaningful.
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36

Plantinga, Carl. Screen Stories. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867133.001.0001.

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Screen Stories: Emotion and the Ethics of Engagement provides an account of the rhetorical and cultural power of storytelling on screens and develops an ethics of engagement that provides tools for the critic to respond to that power. Screen Stories first provides a theory of the persuasive influence of such “screen stories,” paying particular attention to the role of emotion. The book argues that the emotions a screen story elicits are key to its potential influence, functioning as an incentive for spectators to “cooperate,” helping to facilitate transfer of beliefs from text to world, and spurring the cultivation of habits of thought and response. Screen Stories then argues for an ethics of engagement that considers the particular sorts of experiences screen stories offer and is open to their benefits as well as their drawbacks. In doing so, an ethics of engagement rejects what the book calls “estrangement theory,” which in its extreme forms focuses almost solely on critique, condemns mainstream films and television, and distrusts the role of emotion and immersion in the experience of screen stories. The book goes on to discuss the sort of ethical experience screen stories offer, examining the implications of character engagement, narrative closure (as an element of structure), and narrative scenarios and the characteristic emotions they elicit. Plantinga argues that an ethics of engagement is more relevant to the viewing of screen stories today, and thus has the potential to revive and enliven the discussion of ethics of storytelling on screens.
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37

Mendes, Wendy Berry, and Keely A. Muscatell. Affective Reactions as Mediators of the Relationship Between Stigma and Health. Edited by Brenda Major, John F. Dovidio, and Bruce G. Link. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190243470.013.10.

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This chapter provides an overview of how emotions can contribute to poorer health among stigmatized populations. First, it describes some of the primary affective responses that stigmatized individuals might experience, including externalizing emotions, uncertainty, and anxious affect. These affective responses can occur as a result of interacting with individuals who display subtle or overt signs of bias or perceiving a system as unfair, or they can occur from expectations based on prior experiences that shape perception. Second, this chapter reviews how these affective states may alter underlying biological processes to directly influence health. Finally, it examines indirect pathways whereby emotion processes potentiate health-damaging behaviors, such as poor eating habits, restless sleep, excessive alcohol and drug abuse, and risky behavior. Overall, research in this area suggests that affective experiences resulting from stigmatization can change biology and behavior in ways that can ultimately lead to poor health.
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38

Stanghellini, Giovanni. Emotions: the person in between moods and affects. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198792062.003.0012.

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This chapter explains that emotions are another manifestation of alterity. The dialectics between person and alterity is paradigmatically manifest in my emotional experience. I cannot choose my emotions, yet they are an essential part of my own Self. Emotions are characterized by their connection to motivation and movement. Emotions are functional states, which motivate and may produce movements. Emotions are kinetic, dynamic forces that drive us in our ongoing interactions with the environment. This understanding of ‘emotion’ focuses on the embodied nature of emotions. Essential for the understanding of the dialectics between emotions and the person is the distinction between the two forms that emotional experience may take: affects and moods.
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39

Thompson-Brenner, Heather, Melanie Smith, Gayle E. Brooks, Rebecca Berman, Angela Kaloudis, Hallie Espel-Huynh, Dee Ross Franklin, and James Boswell. The Renfrew Unified Treatment for Eating Disorders and Comorbidity. Oxford University Press, 2021. http://dx.doi.org/10.1093/med-psych/9780190946425.001.0001.

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This treatment is designed to address eating disorders along with other emotional problems that individuals with eating disorders also commonly experience. Eating disorders are related to emotional functioning in many important ways. First, negative emotions—and the desire to avoid or control negative emotions—have been shown repeatedly to be related to the development of eating disorders, as well as most other emotional disorders, for many people. Depression and anxiety are known risk factors for the development of an eating disorder. Research also shows that emotional events—such as feeling sadness, feeling anxiety, or feeling stress—are often the immediate triggers for eating disorder symptoms. Furthermore, having an eating disorder is a difficult emotional experience, and many people develop depression and anxiety in reaction to their eating disorder symptoms. Therefore, emotions often create the context in which eating disorders develop, emotions are a part of what drives eating disorder symptoms on a daily level, and emotional experience become worse as a result of having an eating disorder. This Unified Treatment (UT) manual, like the Unified Protocol (UP) manual, is cohesive, with a continuous focus on the relationship between the interventions/concepts included in each module and the overall goal of reducing emotion avoidance and promoting emotion regulation.
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40

Emotions: Existential Experiences. Duckworth Publishing, 1999.

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41

Denzin, Norman K. Emotion as lived experience. 1985.

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42

Winner, Ellen. Feeling From Music. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190863357.003.0004.

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This chapter addresses the emergence of feelings in the music listener. We hear a sad piece and feel sad, but we are not sad about the music, and nothing bad has happened to us. Some philosophers have therefore concluded that music cannot elicit emotion. Instead, perhaps we are confusing the emotion we hear expressed in the music with the emotion we feel. But research shows that people do feel emotions from music, and they distinguish the emotions they hear in the music from the emotions the music makes them feel. There is no empirical support for the philosophical position that we do not experience emotion from music. However, emotions from music are softened by aesthetic distance—we know these emotions are caused by the music and not by a life event. The chapter concludes with a consideration of some conflicting evidence about whether the emotional response to music is innate or influenced by one’s musical culture.
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43

Gatzia, Dimitria Electra, and Berit Brogaard, eds. The Epistemology of Non-Visual Perception. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190648916.001.0001.

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Most of the research on the epistemology of perception has focused on visual perception. This is hardly surprising given that most of our knowledge about the world is attributable to our visual experiences. This edited volume is the first to instead focus on the epistemology of non-visual perception—hearing, touch, taste, and cross-sensory experiences. Drawing on recent empirical studies of emotion, perception, and decision-making, it breaks new ground on discussions of whether perceptual experience can yield justified beliefs and how to characterize those beliefs. The Epistemology of Non-Visual Perception explores questions not only related to traditional sensory perception, but also to proprioceptive, interoceptive, multisensory, and event perception, expanding traditional notions of the influence that conscious non-visual experience has on human behavior and rationality. Contributors investigate the role that emotions play in decision-making and agential perception and what this means for justifications of belief and knowledge. They analyze the notion that some sensory experiences, such as touch, have epistemic privilege over others, as well as perception’s relationship to introspection, and the relationship between action, perception, and belief. They engage with topics in aesthetics and the philosophy of art, exploring the role that artworks can play in providing us with perceptional knowledge of emotions. The essays collected here, written by top researchers in their respective fields, offer perspectives from a wide range of philosophical disciplines and will appeal to scholars interested in philosophy of mind, epistemology, and philosophical psychology, among other topics.
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44

Kapadia, Mala. Emotional Experience. BPI (India) PVT Ltd, 2003.

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45

Emotion: Theory, research and experience. San Diego: Academic Press, 1990.

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46

Kellerman, Henry. Emotion: Theory, Research, and Experience. Academic Pr, 1985.

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47

Kellerman, Henry. Emotion: Theory, Research, and Experience. Academic Pr, 1985.

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48

Carrión, Victor G., John A. Turner, and Carl F. Weems. Emotion Processing. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190201968.003.0003.

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Prolonged difficulty identifying and regulating emotions is another essential symptom of PTSD, and has been associated with hormonal dysregulation, social and academic difficulties, and structural and functional brain deficits in youth and adults. Individual subject variance in personality, disposition, sex, and genotype has been shown to uniquely modulate the prefrontal and limbic brain regions associated with emotion processing. The current chapter examines how the component processes of emotion regulation, such as fear conditioning, can be dysregulated by the experience of traumatic stress, by which the brain centers that manage reactions to emotionally charged stimuli are over- or underactivated. The preclinical literature that serves as the basis for our understanding of these systems is reviewed, as well as studies of adults and children who have experienced trauma. Future directions, such as clinical care based on neuroendocrine research, are also discussed.
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49

Leary, Mark R., Kirk Warren Brown, and Kate J. Diebels. Dispositional Hypo-egoicism. Edited by Kirk Warren Brown and Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.20.

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This chapter examines the cognitive, motivational, emotional, and interpersonal characteristics that distinguish hypo-egoic from egoic individuals and speculates about the origins of these differences. Cognitively, hypo-egoic people tend to be more focused on stimuli in the present moment, which they process in an experiential fashion with minimal internal commentary. They also tend to be less egocentric and to have a less individuated identity than people who are more egoic. In terms of motivation and emotion, hypo-egoic people appear motivated to balance their own self-interests with the needs of other people, show less concern with how they are evaluated by others, and display greater emotional equanimity. Interpersonally, hypo-egoicism appears to be associated with an agreeable, attentive, and caring style of relating to other people. In addition, people with these characteristics are probably more likely to experience hypo-egoic phenomena such as flow, awe, compassion, and mystical experiences.
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van Kleef, Gerben. Emotions as Agents of Social Influence. Edited by Stephen G. Harkins, Kipling D. Williams, and Jerry Burger. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199859870.013.19.

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Emotion is part and parcel of social influence. The emotions people feel shape the ways in which they respond to persuasion attempts, and the emotions people express influence other individuals who observe those expressions. This chapter is concerned with the latter type of emotional influence. Such interpersonal effects of emotional expressions are quite different from the traditionally studied intrapersonal effects of emotional experience. This calls for a new theoretical approach that is dedicated specifically to understanding the interpersonal effects of emotional expressions. I summarize emotions as social information (EASI) theory, which posits that emotional expressions shape social influence by triggering affective reactions and/or inferential processes in observers, depending on the observer’s information processing and the perceived appropriateness of the emotional expression. I review supportive evidence from various domains of social influence, including negotiation, leadership, attitude change, compliance, and conformity in groups. Differences and commonalities with traditional intrapersonal frameworks are discussed.
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