![]() Or take a world 1 phenomenon, such as the room you’re in. This could be defined along many dimensions – its positivity or negativity (psychologists call this ‘valence’), intensity, arousal, duration, meaning, significance and so on and its specific location along these would describe the state world 2 is in. Consider the subjective experience of a particular emotion, which would be a world 2 phenomenon. One way to conceptualise each of these three worlds is as an ‘ n-dimensional state-space’: that is, a realm of almost infinite possibilities, configured according to any number ( n) of dimensions, which combine to create every possible state of the world. In his Tanner Lecture on Human Values in 1978, to these Popper added a third conceptual world, made up of: products of the human mind, such as languages tales and stories and religious myths scientific conjectures or theories, and mathematical constructions songs and symphonies paintings and sculptures. The first two are widely recognised: ‘world 1’ is the outer world of material phenomena, whereas ‘world 2’ is our inner subjective world of qualia (ie, thoughts, feelings, etc). ![]() The British philosopher Karl Popper helpfully identified three distinct, interrelated worlds. Over time, the boundaries of enthusiasm drifted, becoming far milder, and detached from connections to God or the sacred This prompts the question of what exactly we mean by ‘the world’. Just like geographical maps, languages draw boundaries around regions of the world, and give the resulting circumscribed region a label, thereby creating concepts. Linguistic cartography refers to the fact that one of the essential functions of language is to map our world, allowing us to understand and navigate it. Various linguistic principles can help to make sense of this dramatic transformation. This is in stark contrast to its present meaning in English, which usually alludes to a far milder and weaker state. It thus conveyed the sense of being inspired or even possessed by a god, potentially in rapt, uncontrollable ecstasy. In its original Greek, enthousiasmós ( ἐνθουσῐᾰσμός) implied that a person was ‘in god’ ( en theos). What happened? How did the concept of euphoria travel so far? By exploring these questions in relation to three interrelated wellbeing words of Greek origin – enthusiasm, euphoria and ecstasy – I hope to show you the fascinating insights this process of semantic change can reveal, not only about the evolution of language, but about our understanding of human experience.Įnthusiasm began life in energised, even exalted territory. So far as we can tell based on surviving texts, euphoria had a different meaning back then – it implied more a sense of ‘good bearing’, and people usually used it to refer to physical health. ![]() Cognition and Emotion, 8, 37–53.When you encounter the word euphoria what do you think of? Perhaps an emotional state, suffused with close synonyms such as bliss and ecstasy? The word originated in ancient Greece and, in its original form as euphoria ( εὐφορία), it combined eû (good) and phérein (a verb meaning ‘to bear’ or ‘to carry’). Felt and communicated emotions: Sadness and jealousy. Talking about emotions: Semantics, culture and cognition. Human emotions: Universal or culture-specific? AmericanAnthropologist, 88, 584–594. European Journal of Social Psychology, 23, 89–95. Emotion words used in six European countries. Journal of Personality ond Social Psychology, 66, 310–328. Evidenoe for universality and cultural variation of differential emotional response patterning. Shaver (Ed), Review of personality and social psychology (Vol.5, 37–63). Emotion as a multioomponent prooes.s: A model and some cross-cultural data. Culture and the categorization of emotions. Best laid schemes: The psychology of emotions. Thesis, University of Amsterciam, Psychology Department. Cultural variations in emotion: A review. ![]() Journal of Personality and Social Psychology, 62, 301–317. The role of appraisal in human emotions: A cross-cultural study. Thesis, University of Indonesia, Djakarta. Dimensi pengalaman emosi: kajian deskriptif mnelalui rama-emosi berdasarka teori kogniif. Unnatural emotions: Everyday sentiments on a Micronesian atoll and their challenge to western theory. Giornale Italiano di Psicologia, 19, 1–22. Kitayama (Eds), Emotions and culture (pp. The social roles and functions of emotions. Journal ofPersonality and Social Psychology, 57, 212–228.įrijda, N. Relations between emotion, appraisal, and emotional action readiness. Cambridge: Cambridge University Press.įrijda, N. Journal of Experimental Psychology: General Section, 113, 464–486.įriida, N. Concept of emotion viewed from a prototype perspective. New York: Academic Press.įehr, B., & Russell, J. ![]()
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