Language and culture are often seen as unique characteristics of human beings. In this book the author argues that our ability to use a wide array of emotions evolved long before spoken language and, in fact, constituted a preadaptation for the speech and culture that developed among later hominids. Long before humans could speak with words, they communicated through body language their emotional dispositions; and it is the neurological wiring of the brain for these emotional languages that represented the key evolutionary breakthrough for our species. How did natural selection work on the basic ape anatomy and neuroanatomy to create the hominid line? The author suggests that what distinguished our ancestors from other apes was the development of an increased capacity for sociality and organization, crucial for survival on the African savanna. All apes display a propensity for weak ties, individualism, mobility, and autonomy that was, and is today, useful in arboreal and woodland habitats but served them poorly when our ancestors began to move onto the African plain during the late Miocene. The challenge for natural selection was to enhance traits in the species that would foster the social ties necessary for survival in the new environment. The author suggests that the result was a development of certain areas of the primate brain that encouraged strong emotional ties, allowing our ancestors to build higher levels of social solidarity. Our basic neurological wiring continues to reflect this adaptive development. From a sociological perspective that is informed by evolutionary biology, primatology, and neurology, the book examines the current neurological bases of our emotional repertoire and their implications for our social actions.

What makes us happy? What makes us sad? How do we come to feel a sense of enthusiasm? What fills us with lust, anger, fear, or tenderness? Traditional behavioral and cognitive neuroscience have yet to provide satisfactory answers. The Archaeology of Mind presents an affective neuroscience approach—which takes into consideration basic mental processes, brain functions, and emotional behaviors that all mammals share—to locate the neural mechanisms of emotional expression. It reveals—for the first time—the deep neural sources of our values and basic emotional feelings. This book elaborates on the seven emotional systems that explain how we live and behave. These systems originate in deep areas of the brain that are remarkably similar across all mammalian species. When they are disrupted, we find the origins of emotional disorders: - SEEKING: how the brain generates a euphoric and expectant response - FEAR: how the brain responds to the threat of physical danger and death - RAGE: sources of irritation and fury in the brain - LUST: how sexual desire and attachments are elaborated in the brain - CARE: sources of maternal nurturance - GRIEF: sources of non-sexual attachments - PLAY: how the brain generates joyous, rough-and-tumble interactions - SELF: a hypothesis explaining how affects might be elaborated in the brain The book offers an evidence-based evolutionary taxonomy of emotions and affects and, as such, a brand-new clinical paradigm for treating psychiatric disorders in clinical practice.

A “fresh and entertaining” survey of the human emotional landscape—and how it has shifted over the centuries (Kirkus Reviews). Using Charles Darwin’s survey of emotions as a starting point, Stuart Walton’s A Natural History of Human Emotions examines the history of each of our core emotions—fear, anger, disgust, sadness, jealousy, contempt, shame, embarrassment, surprise, and happiness—and how these emotions have influenced both cultural and social history. We learn that primitive fear served as the engine of religious belief, while a desire for happiness led to humankind’s first musings on achieving a perfect utopia. Challenging the notion that human emotion has remained constant, A Natural History of Human Emotions explains why, in the last 250 years, society has changed its unwritten rules for what can be expressed in public and in private. Like An Intimate History of Humanity and Near a Thousand Tables, Walton’s A Natural History of Human Emotions is a provocative examination of human feelings and a fascinating take on how emotions have shaped our past.

This book gives a comprehensive account of emotions, beginning with general sociological principles, moving over important theory construction of social formation and applying this to a detailed and unified 'grand' theory of human emotions.

This book provides a unique phenomenological dialogue between psychology and philosophy on the origin of bioethics that shows the importance of bringing emotions into bioethical discourse. Divided into two parts, the book begins by defining bioethics and explaining the importance of emotions in making us human, allowing us to consider life holistically. Ferrarello argues that emotions and bioethics are better served when they are combined, and that dismissing emotions as nothing more than a nuisance to our rationality has created a society that does not fit our human nature. Chapters explore how ethics relate to intimate life and how ethical agents determine themselves within their surrounding world, uniquely and interrogatively using ‘bioethics’ to consider not only medical dilemmas but also issues concerning environmental and individual well-being. By addressing personal, interpersonal, and societal problems as dynamically interconnected in bioethical problems she helps us to renew our sense of responsibility toward a good quality of life. This interdisciplinary book is invaluable reading for students of health science, psychology, and philosophy, as well as for those interested in the link between emotions and bioethical discourse from both a psychological and philosophical perspective.

Much has been said on particular feelings that appear in Nietzsche's works, such as pity, revenge, altruism, guilt, shame, and ressentiment. But there has not been a significant study on Nietzsche's overall teachings on feeling and emotion. What does Nietzsche mean by feeling and the related phenomena? Out of such disparate types of feelings and disparate reflections by Nietzsche on them, can one make sense or can one speak of a theory of feelings in Nietzsche? If so, how does this theory fit with his philosophy of value? On the other hand, how do his teachings relate to some of the later concepts of his philosophy such as the overhuman, the will to power and the eternal return of the same? While the book will contextualize Nietzsche's emotive theory in relation to other emotive theories in the history of ideas, it will also explore Nietzsche's influence on later generations in this area. "Although Nietzsche is a brilliant and original philosopher of the emotions and passions there has been to date no concerted attempt to present and examine him as such. This admirable study by Yunus Tuncel goes a long way towards meeting this need and is essential reading for all scholars and readers of Nietzsche." Keith Ansell-Pearson, Emeritus Professor of Philosophy, University of Warwick "It's remarkable there hasn't been a good book on Nietzsche and the emotions – until this remarkable work by Yunus Tuncel. His insightful discussions range from ressentiment and Schadenfreude to a crucial emotion in these sad times: the feeling of power." Graham Parkes, University of Vienna

"...Collects 128 pages of hand-picked, favorite party and celebration-themed stories about Archie, Jughead, Betty, Veronica and friends."--