المراجع
For students and academic
readers, here are some of the original sources I
have worked from.
الفصل الأول: ما الانفعال؟
The complex history of the word
‘emotion’ is outlined by Thomas Dixon in
‘“Emotion”: The History of a Keyword in
Crisis’, Emotion
Review 4: 4 (2012), 338–44.
Martha Nussbaum’s comments on the Christian
idea of love are from her fascinating book
Upheavals of
Thought (Cambridge: Cambridge
University Press, 2001), 528. Paul Griffiths
argues that emotions can be divided into
three categories in his illuminating book
What Emotions
Really Are: The Problem of Psychological
Categories (Chicago:
University of Chicago Press, 1997). Paul
Ekman outlines his theory of basic emotions
in ‘An Argument for Basic Emotions’,
Cognition and
Emotion 6 (1992), 169–200.
Lisa Feldman Barrett offers some critical
remarks in ‘Was Darwin Wrong about Emotional
Expressions?’ Current
Directions in Psychological
Science 20: 6 (2011), 400–6.
The Gururumba emotion of ‘being a wild pig’
is discussed by P. L. Newman in ‘“Wild Man”
Behaviour in a New Guinea Highlands
Community’ American
Anthropologist 66 (1964),
1–19. The idea that such culturally specific
emotions serve important social functions is
due to the psychologist James Averill, who
explains this view in detail in ‘A
Constructivist View of Emotion’, a chapter in
R. Plutchik and H. Kellerman (eds), Emotion: Theory, Research
and Experience, in Theories of
Emotion (New York: Academic
Press, 1980). C. S. Lewis proposes his thesis
that romantic love was invented by medieval
European poets in The
Allegory of Love: A Study in Medieval
Tradition (Oxford: Oxford
University Press,
1936).
الفصل الثاني: تطور الانفعالات
The neuroanatomy of emotion in
humans and other animals is clearly explained
by Joseph LeDoux in The Emotional Brain (London:
Weidenfeld & Nicolson, 1998). LeDoux
is critical of Paul MacLean’s concept of the
limbic system, but it is still worth having a
look at MacLean’s classic treatise, A Triune Concept of the
Brain and Behaviour (Toronto:
University of Toronto Press, 1973). The
experimental work on fear learning in monkeys
is reported by S. Mineka and M. Cook,
‘Mechanisms Involved in the Observational
Conditioning of Fear’, Journal of Experimental
Psychology: General 122
(1993), 23–38. Haleh Samiei gives a good
summary of evolutionary explanations of
crying in ‘Why we Weep’, Washington Post,
12 Jan. 2000, H06. William Frey argues that
crying makes us feel better by getting rid of
stress hormones in Crying: The Mystery of Tears
(Minneapolis: Winston Press, 1985). Randolph
Cornelius puts forward the opposing view,
that it is the social support we receive
after crying that makes us feel better, in
The Science of
Emotion (Upper Saddle River,
NJ: Prentice Hall, 1995). An excellent
summary of Robert Frank’s theory is provided
by Steven Pinker in chapter 6 of How the Mind
Works (New York: Norton, 1997;
Harmondsworth: Penguin: 1998). The parable of
the protesters, and the quote from Douglas
Yates, are both taken from this chapter. The
concept of emotional intelligence was first
put forward by Peter Salovey and John Mayer
in ‘Emotional Intelligence’, Imagination, Cognition and
Personality 9 (1990), 185–211.
For further information about psychopathy and
the development of moral reasoning see James
Blair, ‘A Cognitive Developmental Approach to
Morality: Investigating the Psychopath’, in
Simon Baron-Cohen (ed.),The Maladapted Mind:
Classic Readings in Evolutionary
Psychopathology (Hove:
Psychology Press, 1997). A survey of recent
research on the role of emotions in morality
is provided by June Price Tangney, Jeff
Stuewig, and Debra J. Mashek in ‘Moral
Emotions and Moral Behavior’, Annual Review of
Psychology 58 (2007), 345–72.
The claim that feelings of gratitude can
enhance psychological resilience and physical
health is explored by Robert A. Emmons and
Michael E. McCullough in ‘Counting Blessings
versus Burdens: An Experimental Investigation
of Gratitude and Subjective Well-Being in
Daily Life’, Journal
of Personality and Social
Psychology 84: 2 (2003),
377–89.
الفصل الثالث: كيف تكون سعيدًا
A number of essays reviewing the
latest research in the psychology of
happiness are published in the January 2000
edition of American
Psychologist. Two studies that
throw doubt on Adam Smith’s views on the
perils of good fortune are H. Roy Kaplan,
‘Lottery Winners: The Myth and Reality’,
Journal of
Gambling Behaviour 3 (1987),
168–78, and Mark Abrahamson, ‘Sudden Wealth,
Gratification and Attainment: Durkheim’s
Anomie of Affluence Reconsidered’, American Sociological
Review 45 (1980), 49–57. A
more anecdotal account of lottery jackpot
winners that also goes along with the
‘winning doesn’t make you unhappy’ theory is
Hunter Davies, Living
on the Lottery (London:
Little, Brown, 1996).
Aaron Beck discusses cognitive
therapy in Cognitive
Therapy and the Emotional
Disorders (New York: Meridian,
1976). Geoffrey Miller argues for the idea
that jokes and stories please us because they
provide information about the narrator’s
intelligence in chapter 10 of The Mating Mind
(London: Heinemann, 2000). For a discussion
of the hydraulic theory of emotion and the
‘venting myth’ of emotional expression, see
Eileen Kennedy-Moore and Jeanne C. Watson,
Expressing
Emotion: Myths, Realities and Therapeutic
Strategies (New York and
London: Guildford Press, 1999). Sigmund Freud
and Josef Breuer first presented their
‘talking cure’ in the still highly readable
Studies on
Hysteria, first published in
1895; a paperback version is published as
volume 3 in The Pelican Freud Library
(Harmondsworth: Penguin, 1974). Martha
Nussbaum explores what Aristotle really meant
by the term ‘catharsis’ in The Fragility of Goodness:
Luck and Ethics in Greek Tragedy and
Philosophy (Cambridge:
Cambridge University Press, 1986). The idea
that the theatre is ideal for catharsis
because it allows us to experience emotions
at ‘a best aesthetic distance’ is discussed
by Thomas Scheff in Catharsis in Healing, Ritual and
Drama (Berkeley and Los
Angeles: University of California Press,
1979). The negative effects of debriefing are
exposed by Jo Rick and Rob Briner in their
paper ‘Trauma Management vs Stress
Debriefing: What should Responsible
Organisations do?’, which can be downloaded
from the web by visiting
http://www.employment-studies.co.uk
and following the links to press releases and
articles. Nicholas Humphrey describes his
experiments on the effects of colour in
chapter 8 of A
History of the Mind (New York:
Copernicus, 1992); there is also some
relevant information in chapter 6. The
emotional effects of Eine kleine Nachtmusik are
described by P. M. Niedenthal and M. B.
Setterlund in ‘Emotion Congruence in
Perception’, Personality and Social Psychology
Bulletin 20 (1994), 401–11.
Aniruddh Patel and Evan Balaban present
intriguing data about the neural response to
melody in their article ‘Temporal Patterns of
Human Cortical Activity Reflect Tone Sequence
Structure’, Nature 404 (2 Mar. 2000),
80–4. The neurochemistry of mood, and the
effects of Prozac, are described by David
Healy in his wonderfully informative book
The
Antidepressant Era (Cambridge,
Mass., and London: Harvard University Press,
1997). The venerable history of drug use for
therapeutic, recreational, and ritual
purposes is detailed in J. Goodman and P.
Sherratt (eds), Consuming Habits: Drugs in History and
Anthropology (London:
Routledge, 1995). Jeffrey Zacks explores the
role in emotion in films in Flicker: Your Brain on
Movies (Oxford: Oxford
University Press,
2014).
الفصل الرابع: العقل والقلب
The original Stroop test is
explained by J. R. Stroop himself in ‘Studies
of Interference in Serial Verbal Reactions’,
Journal of
Experimental Psychology 18
(1935), 643–62. The results of various
experiments based on the emotional Stroop
test are summarized by A. Matthews in ‘Biases
in Emotional Processing’, Psychologist 6
(1993), 493–9. The experiment on the effects
of emotion on visual memory is reported by S.
A. Christianson and E. Loftus in ‘Remembering
Emotional Events: The Fate of Detailed
Information’, Cognition and Emotion 5
(1991), 81–108. Gordon Bower discusses a
number of his own experiments on
mood-congruent recall in ‘Mood and Memory’,
American
Psychologist 36 (1981),
129–48. The experiment on the effects of mood
on interviewer’s judgements is reported by R.
A. Baron in ‘Interviewer’s Mood and Reaction
to Job Applicants’, Journal of Applied Social
Psychology 17 (1987),
911–26.
The wonderful experiment about
the bonding effects of anxiety is discussed
by D. G. Dutton and A. P. Aron in ‘Some
Evidence for Heightened Sexual Attraction
under Conditions of High Anxiety’, Journal of Personality and
Social Psychology 30 (1974),
510–17. Diane Mackie and Leila Worth explain
their experiments on the effects of mood on
susceptibility to weak arguments in
‘Processing Deficits and the Mediation of
Positive Affect in Persuasion’, Journal of Personality and
Social Psychology 57 (1989),
27–40. Antonio Damasio tells the story of his
hyper-rational patient on page 193 of
Descartes’ Error:
Emotion, Reason and the Human
Brain (London: Picador, 1995).
James Surowiecki analyses the conditions for
successful group decision-making in The Wisdom of Crowds: Why
the Many Are Smarter Than the Few and How
Collective Wisdom Shapes Business,
Economies, Societies and
Nations (New York: Doubleday,
2004). Abigail A Marsh reviews recent
research on empathy in ‘The Neuroscience of
Empathy’, Current
Opinion in Behavioral Sciences
19 (2018), 110–15. The research on subliminal
reactions to emotional faces is reported in
J. S. Morris, A. Öhman, and R. J. Dolan,
‘Conscious and Unconscious Emotional Learning
in the Human Amygdala’, Nature 393:6684
(1998), 467–70.
الفصل الخامس: الكمبيوتر الذي بكى
Ifran Essa and Alex Pentland
describe their work on computer recognition
of facial affect in ‘Coding, Analysis,
Interpretation and Recognition of Facial
Expressions’, IEEE
Transactions on Pattern Analysis and
Machine Intelligence 19
(1997), 757–63. Hugo Lövheim outlines his
theory in ‘A New Three-Dimensional Model for
Emotions and Monoamine Neurotransmitters’,
Medical
Hypotheses 78 (2012), 341–8.
Cynthia Breazeal describes her work with
Kismet in Designing
Sociable Robots (Boston: MIT
Press, 2002). A translation of Mori’s paper
‘Bukimi no tani’ [The uncanny valley] can be
found in Energy 7 (1970),
33–5.
Janet Cahn discusses her
emotional speech program in ‘The Generation
of Affect in Synthesized Speech’ Journal of the American
Voice I/O Society 8 (1990),
1–19. David Levy explores the idea that
relationships with robot companions might one
day be even more satisfying than
relationships with humans in his book
Love and Sex with
Robots (New York:
HarperCollins, 2007). I provide some critical
remarks in ‘Wanting the Impossible: The
Dilemma at the Heart of Intimate Human-Robot
Relationships’, in Yorick Wilks (ed.),
Close Engagements
with Artificial Companions: Key Social,
Psychological, Ethical and Design
Issues (Amsterdam: John
Benjamins Publishing Company, 2010), 75–87.
Joanna Bryson’s chapter arguing that robots
should be slaves is to be found in the same
volume, pp. 63–74.
Herbert Simon’s prophetic
remarks about the need to give computers and
robots some kind of emotional system can be
found in his article ‘Motivational and
Emotional Controls of Cognition’, Psychological
Review 74 (1967), 29–39. A
good selection of papers about artificial
life is collected together in Margaret Boden
(ed.), The Philosophy
of Artificial Life (Oxford:
Oxford University Press, 1996). Among the
articles in this volume is the 1992 paper by
Thomas Ray, ‘An Approach to the Synthesis of
Life’, in which he describes his Tierra program.
Paul den Dulk and colleagues outline their
experiment on the evolution of fear in ‘A
Computational Study into the Evolution of
Dual-Route Dynamics for Affective
Processing’, Journal
of Cognitive Neuroscience 15
(2003), 194–208.
خاتمة الكتاب
Ecological rationality is
discussed in Gerd Gigerenzer, Peter M. Todd,
and the ABC Research Group, Simple Heuristics that Make
us Smart (Oxford: Oxford
University Press,
1999).
