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Books on the topic 'Habituation'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 April 2023

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1

Flach, Sabine, Jan Söffner, and Daniel Margulies. Habitus in habitat I: Emotion and motion. Bern [Switzerland]: Peter Lang, 2010.

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2

Zbrożyna, A. W. Activation and habituation of the cardiovascular and behavioural components of defence-aggression. [Birmingham]: A.W. Zbrożyna, 1996.

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3

Naab, Teresa K. Gewohnheiten und Rituale der Fernsehnutzung: Theoretische Konzeption und methodische Perspektiven. Baden-Baden: Nomos, 2013.

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4

Fox, John Edward. Investigations into habituation of the auditory startle reflex and into factors influencing F wave size. Birmingham: University of Birmingham, 1986.

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5

1952-, Kalivas Peter W., and Barnes Charles D. 1935-, eds. Sensitization in the nervous system. Caldwell, NJ: Telford Press, 1988.

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6

29 days-- to a habit you want: A simple guide to permanent results! Burlington, Ont: 29 Days, 2011.

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7

Cheng-Whitehead, E. Arousal, habituation and functional behaviours associated with sensory processing in male children with fragile x syndrome. London: Roehampton University, 2004.

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8

Macht der Gewohnheit?: Der Einfluss der Habitualisierung auf die Fernsehnutzung. Wiesbaden: VS Verlag fu r Sozialwissenschaften, 2010.

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9

Jay, Schulkin, ed. Preoperative events: Their effects on behavior following brain damage. Hillsdale, N.J: L. Erlbaum Associates, 1989.

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10

Vivian, Bradford. Habituation. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190611088.003.0005.

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Chapter 4 demonstrates the commonplace nature of witnessing in the symbolic language and embodied habitudes of witnessing at contemporary memorials. The premise that liberal-democratic citizens should bear witness to national crimes and traumas by visiting celebrated memorials has become a commonplace form of civic obligation. The chapter examines the specific forms of witnessing that the National September 11 Memorial encourages visitors to enact. Prolonged and contentious controversies over its design—in effect, its symbolic rhetoric—provide insight into normative assumptions about how such a memorial should best memorialize collective tragedy based on past memorial precedents. The chapter argues that the memorial facilitates habitual forms of witnessing, which involve discursive practices of public remembrance that invoke familiar experiences of physical space, spatial aesthetics, and virtual reality. The National September 11 Memorial thus accommodates popular and immanently personalized habitudes of remembrance that typify late modern public culture.
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11

Tighe, Thomas J. Habituation. Routledge, 2016. http://dx.doi.org/10.4324/9781315636726.

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12

Tighe, Thomas J., and Robert N. Leaton. Habituation. Taylor & Francis Group, 2018.

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13

Peeke, Harman. Habituation: Behavioral Studies. Elsevier Science & Technology Books, 2012.

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14

Peeke, Harman. Habituation, Sensitization, and Behavior. Elsevier Science & Technology Books, 2012.

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15

Buskirk, Arie. Habituation: Theories, Characteristics and Biological Mechanisms. Nova Science Publishers, Incorporated, 2013.

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16

Leunissen, Mariska. Perfection and the Psychophysical Process of Habituation. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190602215.003.0005.

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Chapter 5 offers a psychophysical account of how habituation changes the bodies and souls of men and makes them virtuous, by building on Aristotle’s discussion of habituation as a form of perfection in Physics VII 3, which is the only extended natural scientific treatment of the processes of habituation in the corpus. Character virtue, then, is a proportionate, unified, and stable relation that exists among the capacities that are constitutive of the perceptive part of the soul, have all individually undergone qualitative changes so that each is in the best condition possible, and are suitably obedient to the rational part of the soul, which is practically wise. The perfection that brings about this kind of psychological relation is very hard to achieve because it involves the alteration of many psychological capacities, each of which requires its own particular kind of training from infancy onward.
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17

Kraut, Richard. Aristotle on Becoming Good: Habituation, Reflection, and Perception. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195187489.013.0020.

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18

Schmid, Susanne, Donald A. Wilson, and Catharine Rankin, eds. Habituation mechanisms and their impact on cognitive function. Frontiers Media SA, 2015. http://dx.doi.org/10.3389/978-2-88919-462-9.

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19

Habituation: Perspectives from Child Development, Animal Behavior, and Neurophysiology. Taylor & Francis Group, 2016.

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20

Tighe, Thomas J., and Robert N. Leaton. Habituation: Perspectives from Child Development, Animal Behavior, and Neurophysiology. Taylor & Francis Group, 2016.

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21

Tighe, Thomas J., and Robert N. Leaton. Habituation: Perspectives from Child Development, Animal Behavior, and Neurophysiology. Taylor & Francis Group, 2016.

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22

Logic of Racial Practice: Explorations in the Habituation of Racism. Rowman & Littlefield Publishers, Incorporated, 2021.

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23

India's Habituation with the Bomb: Nuclear Learning in South Asia. Oxford University Press, 2020.

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24

Olfactory plasticity in Caenorhabditis elegans: A separationof adaptation and habituation. Ottawa: National Library of Canada, 1999.

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25

Meyers, Karin L. The Dynamics of Intention, Freedom, and Habituation according to Vasubandhu’s Abhidharmakos´abhās.ya. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190499778.003.0013.

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In the Abhidharmakośabhāṣya Vasubandhu insists that karma is nothing other than intention (cetanā). Ancient and modern interpreters alike have taken this and similar Buddhist statements to imply a thorough psychologization of karma or a radically intentionalist ethics, but this does not fit Vasubandhu’s or Buddhists’ typically realist and objectivist understandings of karma and its results. Some modern thinkers have further interpreted these statements to imply that karma is voluntary and deliberate or that free will and moral responsibility are central features of Buddhist ethical theory. This essay examines Vasubandhu’s theory of karma and intention, demonstrating that although his theory has implications for the voluntary and deliberate nature of karma and can accommodate some variety of free will, his concerns about intention do not map as easily onto Western ethical theory as some interpreters have presumed.
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26

Olfert, C. M. M. Practical Truth and New Pleasures. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190281007.003.0006.

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In Chapter 6, I argue that Aristotle’s notion of practical truth helps explain a key feature of character development: namely, the acquisition of excellent pleasures. Aristotle’s account of character development tells us that we can come to have new and better pleasures through a process of habituation. But how this is possible is difficult to explain. After all, habituation works by using our current experiences of pleasure and pain to improve our characters. How, then, can habituation improve and transform, and not merely reinforce, our original, non-excellent patterns of pleasure and pain? Building on my account of pleasures as bearers of practical-truth-values from Chapter 5, I argue that we can use our rational assessments of practical truth to influence the process of habituation and to transform our pleasures. In this way, a clear and convincing account of practical truth improves our understanding of Aristotle’s theory of ethical development.
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27

Kraebel, Kimberly Susan. Infantile amodal encoding of visual and auditory stimuli in a heart rate habituation paradigm in preweanling rats. 1995.

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28

Leunissen, Mariska. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190602215.003.0007.

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The conclusion brings together the results from the book and shows that for Aristotle, the process of habituation is long and arduous, and that nature can hinder one’s chances of developing virtue in the full, moral sense. The process of habituation is compared to craft-production and the process of perfection, and the lawgivers are compared to producers who use men with the best natural character traits as their materials for building the best possible (or most virtuous and happy) city. Finally, the conclusion lays out the path from natural character to moral virtue in chronological order, starting with conception and Aristotle’s theory of eugenics and ending with the unified disposition of the soul that includes both virtue of character and practical wisdom. It also briefly discusses why women and natural slaves cannot achieve full virtue and happiness according to Aristotle.
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29

Beninger, Richard J. Dopamine and inverse incentive learning. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824091.003.0006.

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Dopamine and inverse incentive learning explains that dopamine determines an incentive–value continuum. Novel and intense stimuli innately produce rapid dopamine neurons activation followed by inhibition. The repeated presentation of novel stimuli leads to a loss of this effect. Aversive stimuli, biologically important by definition, often deactivate dopamine neurons and may produce inverse incentive learning, leading to conditioned inverse incentive stimuli with decreased ability to elicit approach and other responses. The offset of aversion may increase the firing of dopamine neurons producing incentive learning about safety-related stimuli. Habituation to stimuli enhances their ability to produce inverse incentive learning, suggesting that inverse incentive learning may occur during habituation. In the end, there may be no “neutral” stimuli, only stimuli that lie on a continuum of incentive value from strong conditioned incentive stimuli to strong conditioned inverse incentive stimuli with most of the things we encounter in day-to-day life falling in between.
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30

Reach-To-Grasp Behavior: Development Across the Life Span. Taylor & Francis Group, 2018.

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31

Santello, Marco, and Daniela Corbetta. Reach-To-Grasp Behavior: Brain, Behavior, and Modelling Across the Life Span. Taylor & Francis Group, 2018.

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32

Leunissen, Mariska. From Natural Character to Moral Virtue in Aristotle. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190602215.001.0001.

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This book discusses Aristotle’s biological views about character and the importance of what he calls “natural character traits” for the development of moral virtue as presented in his ethical treatises. It provides a new, comprehensive account of the physiological underpinnings of moral development and thereby shows, first, that Aristotle’s ethical theories do not exhaust his views about character, as has traditionally been assumed, and, second, that his treatment of natural character in the biological treatises provides the conceptual and ideological foundation for his views about habituation as developed in his ethics. This manuscript thus takes seriously Aristotle’s claim—often ignored—that nature is one of the factors through which men become “good and capable of fine deeds.” Part I (“The Physiology and Science of Natural Character”) analyzes, in three chapters, Aristotle’s notion of natural character as it is developed in the biological treatises and its role in moral development, especially as it affects women and certain “barbarians”—groups who are typically left out of accounts of Aristotle’s ethics. I also discuss its relevance for our understanding of physiognomical ideas in Aristotle. Part II (“The Physiology of Moral Development”) explores the psychophysical changes in body and soul that one is required to undergo in the process of acquiring moral virtues. It includes a discussion of Aristotle’s eugenic views, his identification of habituation as a form of human perfection, and his claims about the moral deficiencies of women that link them to his beliefs about their biological imperfections.
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33

Kirby, Timothy Patrick. The Habituator. CreateSpace Independent Publishing Platform, 2011.

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34

Bertsch, Katja, Harold Koenigsberg, Inga Niedtfeld, and Christian Schmahl. Emotion Regulation. Edited by Christian Schmahl, K. Luan Phan, Robert O. Friedel, and Larry J. Siever. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780199362318.003.0007.

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This chapter describes the processes and systems implicated in regulation of emotion. Emotion regulation is an important topic in many fields of psychiatric disorders. According to the established model developed by Gross and colleagues, emotion regulation can be distinguished into antecedent-focused and response-focused emotion regulation strategies. This chapter reviews several implicit and explicit forms of emotion regulation including attention, habituation, and reappraisal. It describes multiple behavioral sequelae to emotion dysregulation such as avoidance and self-harm behaviors. The chapter synthesizes the evidence of altered emotion processing and regulation across multiple personality disorders and introduces emotion regulation as a target for psychotherapy for personality disorders.
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35

Kristjánsson, Kristján. Educating Emotions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809678.003.0009.

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Chapter 9 rehearses Aristotle’s somewhat unsystematic remarks about emotion education. Moreover, the chapter subjects to critical scrutiny six different discourses on emotion education in addition to Aristotle’s: care ethics; social and emotional learning; positive psychology; emotion-regulation discourse; academic-emotions discourse; and social intuitionism. Four differential criteria are used to analyse the content of the discourses: valence of emotions to be educated; value ontology; general aims of emotion education; and self-related goals. Possible criticisms of all the discourses are presented. Subsequently, seven strategies of emotion education (behavioural strategies; ethos modification and emotion contagion; cognitive reframing; service learning/habituation; direct teaching; role modelling; and the arts) are introduced to explore how the seven discourses avail themselves of each strategy. It is argued that there is considerably more convergence in the practical strategies than there is in the theoretical underpinnings of the seven discourses.
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36

Vlaeyen, Johan W. S. Learning and Conditioning in Chronic Pain. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190627898.003.0004.

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This chapter highlights the ways that individuals learn to adapt to changes due to painful experiences. Learning is the observable change in behavior due to events in the internal and external environment, and it includes non-associative (habituation and sensitization) and associative learning (Pavlovian and operant conditioning). Once acquired, new knowledge representations remain stored in memory and may generalize to perceptually or functionally similar events. Moreover, these processes are not just a consequence of pain; they may also modulate the perception of pain. In contrast to the rapid acquisition of learned responses, their extinction is slow, fragile, and context-dependent, and it only occurs through inhibitory processes. The chapter reviews features of associative forms of learning in humans that contribute to pain, pain-related distress, and disability. It concludes with a discussion of promising future directions.
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37

Väyrynen, Pekka. Doubts about Moral Perception. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786054.003.0006.

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This chapter defends doubts about the existence of genuine moral perception, understood as the claim that at least some moral properties figure in the contents of perceptual experience. The doubts are local: even if perceptual experiences generally can be cognitively penetrable and rich, standard examples of moral perception are better explained as habitual implicit inferences or transitions in thought. The chapter sketches a model on which the relevant transitions in thought can be psychologically immediate depending on how readily and reliably non-evaluative perceptual inputs, jointly with the subject’s background moral beliefs, training, and habituation, trigger the kinds of phenomenological responses that moral agents are disposed to have when they represent things as being morally a certain way. It is then argued that this rival account of moral experience explains at least as much as the moral perception hypothesis but is simpler and (at least by one relevant measure) more unified.
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38

Curzer, Howard. Aristotle and Moral Virtue. Edited by Nancy E. Snow. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.013.14.

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Aristotle explains what virtues are in some detail. They are dispositions to choose good actions and passions, informed by moral knowledge of several sorts, and motivated both by a desire for characteristic goods and by a desire to perform virtuous acts for their own sake. Each virtue governs a different sphere of human life, but all virtues are conducive to happiness. Aristotle maintains that virtuous acts lie in a mean relative to the situation. I sketch Aristotle’s account of virtue, and briefly answer some questions raised by his list of virtues. Aristotle asserts that virtue is acquired through habituation and teaching. Its acquisition presupposes natural aptitude as well as certain goods of fortune. Although Aristotle addresses the questions of how virtuous actions are identified, how they are related to morally right actions, and how his ethics is grounded, I argue that he does not provide clear answers.
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39

Schleeter, Michael. Adam Smith and Jean-Jacques Rousseau on the Vices of the Marketplace. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474422857.003.0007.

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In this chapter, I want to accomplish two main tasks. First, I want to outline Smith's views on the marketplace and its potential to contribute to the erosion of both natural sympathy and social virtue as well as his suggestions for how these negative effects can and should be mitigated. Second, I want to supplement Smith's suggestions for the latter by contrasting his views on sympathy and virtue with Jean-Jacques Rousseau's views on compassion and virtue as they are developed in his Emile or On Education. In particular, I want to supplement Smith’s suggestions by contrasting his view that self-interest must be tempered by sympathy and virtue with Rousseau's view that self-interest or, more precisely, amour-propre must be sublimated into compassion and virtue through a process of careful habituation, and then by indicating how Rousseau’s view on the latter might impact Smith's vision of proper education.
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40

Babiloni, Claudio, Claudio Del Percio, and Ana Buján. EEG in Dementing Disorders. Edited by Donald L. Schomer and Fernando H. Lopes da Silva. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190228484.003.0016.

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This chapter reviews the most relevant literature on qualitative and quantitative abnormalities in resting-state eyes-closed electroencephalographic (rsEEG) rhythms recorded in patients with dementing disorders due to Alzheimer’s disease, frontotemporal lobar degeneration, vascular disease, Parkinson’s disease, Lewy body disease, human immunodeficiency virus infection, and prion disease, mainly Creutzfeldt–Jakob disease. This condition of quiet wakefulness is the most used in clinical practice, as it involves a simple, innocuous, quick, noninvasive, and cost-effective procedure that can be repeated many times without effects of stress, learning, or habituation. While rsEEG has a limited diagnostic value (not reflecting peculiar pathophysiological processes directly), delta, theta, and alpha rhythms might be promising candidates as “topographical markers” for the prognosis and monitoring of disease evolution and therapy response, at least for the most diffuse dementing disorders. More research is needed before those topographical biomarkers can be proposed for routine clinical applications.
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41

Offer, Avner. Consumption and Well-Being. Edited by Frank Trentmann. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199561216.013.0034.

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Consumption defines the standard of living – whether food is hot or cold, whether walls are dry or damp. It is the stuff of desires and dreams. It signals superiority, but also community. It drives policy and vexes scholars. But consumption is not consummation. Its purpose recedes even as it is being realized. If insatiability is the vortex at the heart of consumption, there are also other problems. In standard economic theory, consumers rank preferences in the present, but the most significant choices arise not between two immediate substitutes (say coffee or tea), but between the present and the future. This article opens with some standard assumptions about the benefits of consumption, and competing ones about its futility. It discusses the findings of social and behavioural research on consumption and well-being, the link between happiness and wealth, relative income, habituation, materialism, history and culture, advertising, myopia, narcissism, and individualism.
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42

Jorgensen, John. The Radiant Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878559.003.0002.

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This chapter identifies and highlights aspects of Buddhist thought that Zhu Xi appropriated and adapted to bolster and develop his philosophy of mind. The author argues that even though Zhu Xi repudiated the Buddhism he had been trained in as a youth, he continued to mirror many Buddhist doctrines as he responded to agendas already well-established in Buddhist circles. The chapter’s focus is Zhu Xi’s choice of the term “lucid radiance” (xuming) to describe the nature of the mind. The author argues that Zhu was indebted to the term’s use in seventh and eighth centuries’ Northern Chan Buddhist circles to describe the tathāgatagarbha (the womb of a Buddha) or buddha-nature that exists within all sentient beings. He concludes that Zhu Xi formulated what was in effect a kind of Confucian “Northern Chan.” as evidenced by the common belief in an empty, radiant mind, obscured by habituation and qi.
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43

Schoenen, Jean, Valentin Bohotin, and Alain Maertens De Noordhout. Tms in Migraine. Edited by Charles M. Epstein, Eric M. Wassermann, and Ulf Ziemann. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780198568926.013.0024.

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Transcranial magnetic stimulation (TMS) has been used to search for cortical dysfunction in migraine. Both, the motor and the visual cortices have been explored in this area. This article reviews and discusses the results of the various studies performed in migraine patients with TMS of motor or visual cortices. The majority of evoked and event-related potential studies in migraine have shown two abnormalities: increased amplitude of grand averaged responses and lack of habituation in successive blocks of averaged responses with decreased amplitude in the first block. These abnormalities suggest that the excitability state of the cerebral cortex, particularly of the visual cortex, is abnormal in migraineurs between attacks. The use of TMS to assess motor and visual cortex excitability has yielded conflicting results, which could be due to methodological differences. Taken together, all studies indicate that the changes in cortical reactivity are more complex in migraineurs than initially thought and suggest that both larger multidisciplinary studies and focused analyses of subgroups of patients with more refined clinical phenotypes are necessary to disentangle the role of the cerebral cortex in migraine pathophysiology.
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44

Schulkin, Jay. Preoperative Events: Their Effects on Behavior Following Brain Damage. Taylor & Francis Group, 2014.

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45

Schulkin, Jay. Preoperative Events: Their Effects on Behavior Following Brain Damage. Taylor & Francis Group, 2014.

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46

Schulkin, Jay. Preoperative Events: Their Effects on Behavior Following Brain Damage. Taylor & Francis Group, 2014.

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47

Roy, Michael J., Albert Rizzo, JoAnn Difede, and Barbara O. Rothbaum. Virtual Reality Exposure Therapy for PTSD. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780190205959.003.0013.

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Expert treatment guidelines and consensus statements identified imaginal exposure therapy as a first-line treatment for posttraumatic stress disorder (PTSD) more than a decade ago. Subsequently, an Institute of Medicine report concluded that cognitive–behavioral therapy with exposure therapy is the only therapy with sufficient evidence to recommend it for PTSD. Imaginal exposure has been the most widely used exposure approach. It requires patients to recall and narrate their traumatic experience repeatedly, in progressively greater detail, both to facilitate the therapeutic processing of related emotions and to decondition the learning cycle of the disorder via a habituation–extinction process. Prolonged exposure, one of the best-evidenced forms of exposure therapy, incorporates psychoeducation, controlled breathing techniques, in vivo exposure, prolonged imaginal exposure to traumatic memories, and processing of traumatic material, typically for 9 to 12 therapy sessions of about 90 minutes each. However, avoidance of reminders of the trauma is a defining feature of PTSD, so it is not surprising that many patients are unwilling or unable to visualize effectively and recount traumatic events repeatedly. Some studies of imaginal exposure have reported 30% to 50% dropout rates before completion of treatment. Adding to the challenge, some patients have an aversion to “traditional” psychotherapy as well as to pharmacotherapy, and may find alternative approaches more appealing. Younger individuals in particular may be attracted to virtual reality-based therapies.
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48

Jimenez, Marta. Aristotle on Shame and Learning to Be Good. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198829683.001.0001.

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This book presents a novel interpretation of Aristotle’s account of how shame instils virtue, and defends its philosophical import. Despite shame’s bad reputation as a potential obstacle to the development of moral autonomy, shame is for Aristotle the proto-virtue of those learning to be good, since it is the emotion that equips them with the seeds of virtue. Other emotions such as friendliness, righteous indignation, emulation, hope, and even spiritedness may play important roles on the road to virtue. However, shame is the only one that Aristotle repeatedly associates with moral progress. The reason is that shame can move young agents to perform good actions and avoid bad ones in ways that appropriately resemble not only the external behavior but also the orientation and receptivity to moral value characteristic of virtuous people. By turning their attention to considerations about the perceived nobility and praiseworthiness of their own actions and character, shame places young people in the path to becoming good. Although they are not yet virtuous, learners with a sense of shame can appreciate the value of the noble and guide their actions by a true interest in doing the right thing. Shame, thus, enables learners to perform virtuous actions in the right way before they have practical wisdom or stable dispositions of character. This proposal solves a long-debated problem concerning Aristotle’s notion of habituation by showing that shame provides motivational continuity between the actions of the learners and the virtuous dispositions that they will eventually acquire.
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49

Champion, Michael W. Dorotheus of Gaza and Ascetic Education. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198869269.001.0001.

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Abstract Dorotheus of Gaza and Ascetic Education approaches fundamental questions about the role and function of education in late antiquity through a detailed study of the thought of Dorotheus of Gaza, a sixth-century Palestinian monk. It illumines the thought of a significant figure in Palestinian monasticism, clarifies relationships between ascetic and classical education, and contributes to debates about how different educational projects related to late-antique cultural change. Dorotheus appropriates and reconfigures classical discourses of rhetoric, philosophy, and medicine and builds on earlier ascetic traditions. Education is a powerful site for the reconfiguration and reproduction of culture, and Dorotheus’ educational programme can be read as a microcosm of the wider culture he aims to construct partly through his adaptation and representation of classical and ascetic discourses. Key features of his educational programme include the role of the notion of godlikeness, the governing role of humility as an epistemic virtue intended to organize affective and ethical development, and his notion of education as life-long habituation. For Dorotheus, education is irreducibly affective and transformative, rather than merely informative, at the individual and communal scales. His epistemology and ethics are set within an account of the divine plan of salvation which is intended to provide a narrative framework through which his students come to understand the world and their place in it. His account of ways of knowing and ordering knowledge, ethics and moral development, emotions of education, and relationships between affect, cognition, and ethical action aims towards transformation of his students and their communities.
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50

Tullett, William. Smell in Eighteenth-Century England. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198844136.001.0001.

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In England during the period between the 1670s and the 1820s a transformation took place in how smell and the senses were viewed. This book traces that transformation. The role of smell in creating medical and scientific knowledge came under intense scrutiny and the equation of smell with disease was actively questioned. Yet a new interest in smell’s emotive and idiosyncratic dimensions offered odours a new power in the sociable spaces of eighteenth-century England. Using a wide range of sources from diaries, letters, and sanitary records to satirical prints, consumer objects, and magazines, William Tullett traces how individuals and communities perceived the smells around them. From paint and perfume to onions and farts, this book highlights the smells that were good for eighteenth-century writers to think with. In doing so, the study challenges a popular, influential, and often cited narrative. Smell in Eighteenth-Century England is not a tale of the medicalization and deodorization of English olfactory culture. Instead, the book demonstrates that it was a new recognition of smell’s asocial-sociability, its capacity to create atmospheres of uncomfortable intimacy, that transformed the relationship between the senses and society. To trace this shift, the book also breaks new methodological ground. Smell in Eighteenth-Century England makes the case for new ways of thinking about the history of the senses, experience, and the body. Understanding the way past peoples perceived their world involves tracing processes of habituation, sensitization, and attention. These processes help explain which odours entered the archive and why they did so. They force us to recognise that the past was, for those who lived there, not just a place of unmitigated stench
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