(Cambridge, Massachusetts and London: Harvard University Press, 1992) Jonathanįlatley, Affective Mapping: Melancholia and the Politics of Modernism (Cambridge, Melancholy, 1790-1840 (Baltimore, Maryland: The Johns Hopkins University Press,Ģ See Wolf Lepenies, Melancholy and Society, trans. (2005) is exemplary, particularly Chapter 1: “Feeling, Self-Awareness, and Aestheticįormalization after Kant.” See Thomas Pfau, Romantic Moods: Paranoia, Trauma, and Use exceptional care in developing systemic treatments of substance and psychic life,ġ Thomas Pfau’s Romantic Moods: Paranoia, Trauma, and Melancholy, 1790-1840 Theorists such as Baruch Spinoza and Sigmund Freud Or aesthetic network which determines its political or ethical purchase and importance. Is not just the particularity of the sensation but its place in a larger philosophical, analytic, Of specific emotions or affects-melancholy, disgust, anxiety, and others-reveal how it Inexact but, rather, critical to the histories of philosophy and aesthetics. Exemplary studies ofįeeling, mood, and emotion reveal the degree to which such terms are neither opaque nor Is mood merely a name for a vague romantic sense of things. Feeling in itself is not necessarily opposed to critical knowledge or reality, nor This is not always wrong, such easy substitution frequently results in significant error orĭistortion. It is often taken as another word for “feeling,” “mood,” or “emotion” while H.Affect is a difficult concept to define, primarily because there are severalĬompeting versions of affect across early modern, modern, and contemporary conceptual Source: Wikiquote: "Baruch Spinoza" (Quotes, Political Treatise (1677):.Accordingly, as in all sciences, which have a useful application, so especially in that of politics, theory is supposed to be at variance with practice and no men are esteemed less fit to direct public affairs than theorists or philosophers. Whence it has come to pass that, instead of ethics, they have generally written satire, and that they have never conceived a theory of politics, which could be turned to use, but such as might be taken for a chimera, or might have been formed in Utopia, or in that golden age of the poets when, to be sure, there was least need of it. For they conceive of men, not as they are, but as they themselves would like them to be. And so they think they are doing something wonderful, and reaching the pinnacle of learning, when they are clever enough to bestow manifold praise on such human nature, as is nowhere to be found, and to make verbal attacks on that which, in fact, exists. Philosophers conceive of the passions which harass us as vices into which men fall by their own fault, and, therefore, generally deride, bewail, or blame them, or execrate them, if they wish to seem unusually pious.Cum igitur omnium scientiarum, quae usum habent, tum maxime p o l i t i c e s t h e o r i a ab ipsius p r a x i discrepare creditur, et regendae reipublicae nulli minus idonei aestimantur, quam theoretici seu philosophi. Homines namque non ut sunt, sed ut eosdem esse vellent, concipiunt unde factum est, ut plerumque pro e t h i c a satyram scripserint, et ut nunquam p o l i t i c a m conceperint, quae possit ad usum revocari sed quae pro chimaera haberetur, vel quae in Utopia vel in illo poëtarum aureo saeculo, ubi scilicet minime necesse erat, institui potuisset. Sic ergo se rem divinam facere, et sapientiae culmen attingere credunt, quando humanam naturam, quae nullibi est, multis modis laudare et eam, quae revera est, dictis lacessere norunt. Philosophers conceive of the passions which harass us as vices into which men fall by their own fault.Īffectus, quibus conflictamur, concipiunt philosophi veluti vitia, in quae homines sua culpa labuntur quos propterea ridere, flere, carpere vel (qui sanctiores videri volunt) detestari solent.
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