Upheavals of Thought: The Intelligence of Emotions

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Because his mother wanted perfection which he felt as a demand for immobility and even death , he could not allow himself to be dependent on, or to trust, anyone. This early framework of steadiness and continuity will provide a valuable resource in the later crisis of ambivalence. On the other hand, to the extent that a child does not receive sufficiently stable holding, or receives holding that is excessively controlling or intrusive, without space for it to relax into a relationship of trust, it will cling, in later life, to its own omnipotence, demanding perfection in the self and refusing to tolerate imperfection either in object relations or in the inner world.

But a parent who takes delight in having a child who is a child, and who reveals in interacting with the child that it is all right to be human, eases the ambivalence of later object relations. This quality of parental response to neediness in the first few months of life, Nussbaum argues, imprints us deeply and lastingly.

It shapes how we relate to neediness in ourselves — we come to see it either as a shameful sign of helplessness, with absolute and therefore unattainable perfection as the only admissible state of which we continually fall short, or as a natural and wholly acceptable part of the human experience. Keep moving.

Nussbaum considers the complexities of shame, which becomes the dominant emotional response to our own neediness under the tyranny of perfectionism:. All infant omnipotence is coupled with helplessness. When an infant realizes that it is dependent on others, we can therefore expect a primitive and rudimentary emotion of shame to ensue.


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For shame involves the realization that one is weak and inadequate in some way in which one expects oneself to be adequate. If the infant expects to control the world, as to some extent all infants do, it will have shame, as well as anger, at its own inability to control. Notice, then, that shame is far from requiring diminished self-regard.

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In a sense, it requires self-regard as its essential backdrop. To the extent that all infants enjoy a sense of omnipotence, all infants experience shame at the recognition of their human imperfection: a universal experience underlying the biblical story of our shame at our nakedness. This interplay of two imperfect beings is, as Joseph Campbell memorably observed , the essence of romantic love. An intolerance for imperfection and for the basic humanity of our own neediness, Nussbaum notes, can impede our very capacity for connection and make our emotions appear as blindsiding, incomprehensible events that befall us rather than a singular form of our natural intelligence:.

This will be especially true of the person who maintains some kind of false self-defense, and who is in consequence out of touch with the emotions of neediness and dependence, or of anger and aggression, that characterize the true self. Nussbaum returns to the narrative structure of the emotions and how storytelling can help us rewire our relationship to neediness:. The understanding of any single emotion is incomplete unless its narrative history is grasped and studied for the light it sheds on the present response.

This already suggests a central role for the arts in human self-understanding: for narrative artworks of various kinds whether musical or visual or literary give us information about these emotion-histories that we could not easily get otherwise. Narrative artworks are important for what they show the person who is eager to understand the emotions; they are also important because of what they do in the emotional life.

They do not simply represent that history, they enter into it. In the remainder of Upheavals of Thought , which remains a revelatory read in its hefty totality, Nussbaum goes on to explore how the narrative arts can reshape our psychoemotional constitution and how understanding the intelligence of the emotions can help us navigate the messiness of grief, love, anger, and fear.

Complement it with Nussbaum on how to live with our human fragility and her terrific letter of life-advice to the young , then revisit the social science writer John W.

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Gardner on what infants teach us about risk, failure, and personal growth. Brain Pickings participates in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn commissions by linking to Amazon. In more human terms, this means that whenever you buy a book on Amazon from a link on here, I receive a small percentage of its price.

Privacy policy. Martha Nussbaum Nussbaum writes: A lot is at stake in the decision to view emotions in this way, as intelligent responses to the perception of value. Illustration by Dasha Tolstikova from The Jacket by Kirsten Hall, a sweet illustrated story about how we fall in love with books Nussbaum considers the essential features of the emotions as they relate to moral philosophy: Insofar as they involve acknowledgment of neediness and lack of self-sufficiency, emotions reveal us as vulnerable to events that we do not control.

In a sentiment that psychoanalyst Adam Phillips would come to echo more than a decade later in examining the essential role of ambivalence in love , Nussbaum points to the particular case of romance as an acute manifestation of this latter aspect: Personal love has typically been thought too wonderful to remove from human life; but it has also been seen not only by philosophers as a source of great moral danger because of its partiality and the extreme form of vulnerability it involves, which make a connection with jealousy and anger virtually inevitable.

She returns to the role of the emotions as acknowledgements, both necessary and disorienting, of our neediness and lack of self-sufficiency: Emotions … involve judgments about important things, judgments in which, appraising an external object as salient for our own well-being, we acknowledge our own neediness and incompleteness before parts of the world that we do not fully control. Nussbaum writes: Human beings appear to be the only mortal finite beings who wish to transcend their finitude.

Much like frustration is essential for satisfaction , neediness becomes essential for our sense of control: The process of development entails many moments of discomfort and frustration. Nussbaum traces the developmental repercussions: As B makes contact with these memories of a holding that was stifling, the patient gradually becomes aware of his own demand for perfection in everything — as the corollary of his inability to permit himself to be a needy child. But a parent who takes delight in having a child who is a child, and who reveals in interacting with the child that it is all right to be human, eases the ambivalence of later object relations This quality of parental response to neediness in the first few months of life, Nussbaum argues, imprints us deeply and lastingly.

If you were contemptuous, you might question what he would do with the money. If you felt compassion, you would open your wallet. The philosopher, belonging to this long tradition of skepticism towards emotions, might open up his wallet, too, but he would not do it out of compassion. He would be suspicious of any emotion, including compassion, as a guide for his choices. He would say that compassion, in this case, is based on a false belief that homelessness matters.

The most important thing is not whether a person has a roof over his head, but whether he is the best he can be, no matter the circumstances. There is no need to be a victim, one can be a survivor.

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Compassion insults the dignity of the person who suffers. Reading this argument against compassion, you may feel as I did, simultaneously intrigued and repelled. How does Nussbaum say we can show compassion to a homeless person and still respect his dignity?

Martha Nussbaum - Acceptance & Remarks

Having respect for the humanity of others ought to include a concern for their material well being. Furthermore, there are many setbacks and hardships that a person may endure that really do irreparably damage him. This is particularly the case when they occur early in development or are sufficiently prolonged. The philosopher would like us to believe that we are never victims, but the truth is we are often at the mercy of the world and its random vicissitudes. The philosophers of the long tradition of skepticism towards emotions are not done arguing.

They have more points to make: Compassion is narrow. If you give money to a homeless person because he crossed your path and you were moved to compassion, you would have so much less money to give to the homeless, and starving, person in Somalia, who is not likely to cross your path and never arouse your feelings, but may have a better claim on it. Compassion is unreliable. Compassion is bigoted. People who look different or act different are more likely to arouse fear, anger, disgust, or contempt. Compassion is cheap.

Martha Nussbaum and Thomas Aquinas on the Emotions - Carlo Leget,

Having a feeling of compassion towards a homeless person, without taking action based on that feeling, does nothing to put a roof over his head. The feeling itself is useless, or worse than useless, if you believe that feeling sorry for someone, by itself, helps them in any way. Because compassion is so limited, it is better not to rely on it.

Indeed, it may be the very people you are least likely to be compassionate about that deserve your help more than others. Develop your compassion by taking action on it.

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Develop it by choosing compassion over anger, disgust, contempt and fear. Then, when you have developed your compassion to its utmost, then you have a better idea of how to fairly distribute your charity. The philosophers of the long tradition of skepticism towards emotions have one more point to make. Compassion is closely allied with anger and resentment; they are all rooted in the same place: the belief that a person can be hurt by someone or some circumstance other than herself.

If you hold this belief and you see someone else hurt, you will feel compassion. If you hold this belief and you are hurt, you will feel angry or resentful; you might even be moved to revenge. Anger and resentment and the endless need for revenge are so corrosive and so dangerous that we must question the beliefs that support them.

Nussbaum asserts that sometimes anger is not only justified, but called for, especially if it leads to positive change. The main point I believe Nussbaum makes throughout the book is that thinking and feeling are not opposed to one another, they are one and the same. Emotions are deep, primary thoughts; expressions of values; conclusions you have made that are so central to your well being that they have become the default setting.

It is a good thing that compassion is a default setting. It may be the one fragile, fraying cord that binds us together. Keith Wilson writes on mental health and relationship issues on his blog, Madness Jun 27, Doni rated it it was ok Shelves: partly-read. Way too meandering.


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Would have been much better if it were just the intro, chapter 1 and chapter 6. Aug 18, Sara rated it really liked it. My study of Western philosophy happened to be from a very patriarchal point of view, so it was fascinating to see how Nussbaum, while devoted to the structure of Western thought, brought out the necessity of human emotions in contemplating ethics.