Emotions: Problems and Promise for Human Flourishing

IF 0.7 0 RELIGION Journal of Pastoral Theology Pub Date : 2022-09-02 DOI:10.1080/10649867.2022.2156698
C. Doehring
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Abstract

Before diving into Emotions: Problems and Promise for Human Flourishing, I assumed that emotions are hardwired in the neural networks of our brains, ‘ready to be “triggered” by a particular (and specific) stimulus’ (150). For example, I visualized fear as a hardwired alarm system in my brain that could be activated by a news report on more contagious variants of COVID-19. I assumed that emotions such as fear, shame, guilt, anger and disgust were universal and structural. I wasn’t aware that my commonsense notion of emotions didn’t jive with my social constructionist ways of understanding other complex psychological and cultural phenomena. It was enlightening, then, for me to read McClure’s crystal-clear summary of neurophysiological studies proposing that emotions and feelings are constructed out of three psychological processes: (1) basic sensory information from the world that is (2) registered by our brains as ‘core affects’ which we then (3) make meaning of, using stored representations of prior experience and socialized categories, values, and expectations (144). McClure sums up this neurophysiological understanding of emotions:
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情感:人类繁荣的问题与希望
在深入研究《情绪:人类繁荣的问题和承诺》之前,我认为情绪是我们大脑神经网络中的固有环节,“随时准备被特定(和特定)刺激“触发””(150)。例如,我把恐惧想象成我大脑中的一个硬连线警报系统,它可能会被关于新冠肺炎传染性更强的变种的新闻报道激活。我认为恐惧、羞耻、内疚、愤怒和厌恶等情绪是普遍的、结构性的。我没有意识到我对情绪的常识性概念与我理解其他复杂心理和文化现象的社会建构主义方式不一致。因此,读到麦克卢尔对神经生理学研究的清晰总结,我很有启发性,他提出情绪和感受是由三个心理过程构成的:(1)来自世界的基本感觉信息,(2)被我们的大脑记录为“核心影响”,然后(3)使其具有意义,使用先前经验和社会化类别、价值观和期望的存储表示(144)。麦克卢尔总结了这种对情绪的神经生理学理解:
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