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A proposal that extends the enactive approach developed in cognitive science and philosophy of mind to issues in affective science. In The Feeling Body, Giovanna Colombetti takes ideas from the enactive approach developed over the last twenty years in cognitive science and philosophy of mind and applies them for the first time to affective science—the study of emotions, moods, and feelings. She argues that enactivism entails a view of cognition as not just embodied but also intrinsically affective, and she elaborates on the implications of this claim for the study of emotion in psychology and neuroscience. In the course of her discussion, Colombetti focuses on long-debated issues in affective science, including the notion of basic emotions, the nature of appraisal and its relationship to bodily arousal, the place of bodily feelings in emotion experience, the neurophysiological study of emotion experience, and the bodily nature of our encounters with others. Drawing on enactivist tools such as dynamical systems theory, the notion of the lived body, neurophenomenology, and phenomenological accounts of empathy, Colombetti advances a novel approach to these traditional issues that does justice to their complexity. Doing so, she also expands the enactive approach into a further domain of inquiry, one that has more generally been neglected by the embodied-embedded approach in the philosophy of cognitive science.

\"A neuroscience-based view that argues not only that empathy is necessary for our personal happiness and planetary survival, but its essential components, how to gain them, and how to use them in any circumstance\"-- Provided by publisher.

Through the first half of the twentieth century, emotions were a legitimate object of scientific study across a variety of disciplines. After 1945, however, in the wake of Nazi irrationalism, emotions became increasingly marginalized and postwar rationalism took central stage. Emotion remained on the scene of scientific and popular study but largely at the fringes as a behavioral reflex, or as a concern of the private sphere. So why, by the 1960s, had the study of emotions returned to the forefront of academic investigation? In Science and Emotions after 1945, Frank Biess and Daniel M. Gross chronicle the curious resurgence of emotion studies and show that it was fueled by two very different sources: social movements of the 1960s and brain science. A central claim of the book is that the relatively recent neuroscientific study of emotion did not initiate – but instead consolidated – the emotional turn by clearing the ground for multidisciplinary work on the emotions. Science and Emotions after 1945 tells the story of this shift by looking closely at scientific disciplines in which the study of emotions has featured prominently, including medicine, psychiatry, neuroscience, and the social sciences, viewed in each case from a humanities perspective.

\"How Do You Feel? brings together startling evidence from neuroscience, psychology, and psychiatry to present revolutionary new insights into how our brains enable us to experience the range of sensations and mental states known as feelings. Drawing on his own cutting-edge research, neurobiologist Bud Craig has identified an area deep inside the mammalian brain--the insular cortex--as the place where interoception, or the processing of bodily stimuli, generates feelings. He shows how this crucial pathway for interoceptive awareness gives rise in humans to the feeling of being alive, vivid perceptual feelings, and a subjective image of the sentient self across time. Craig explains how feelings represent activity patterns in our brains that signify emotions, intentions, and thoughts, and how integration of these patterns is driven by the unique energy needs of the hominid brain. He describes the essential role of feelings and the insular cortex in such diverse realms as music, fluid intelligence, and bivalent emotions, and relates these ideas to the philosophy of William James and even to feelings in dogs.How Do You Feel? is also a compelling insider's account of scientific discovery, one that takes readers behind the scenes as the astonishing answer to this neurological puzzle is pursued and pieced together from seemingly unrelated fields of scientific inquiry. This book will fundamentally alter the way that neuroscientists and psychologists categorize sensations and understand the origins and significance of human feelings\"-- Provided by publisher.

In the early nineties of the twentieth century Jaak Panksepp coined the term \"Affective Neuroscience\" (AN) today being accepted as a unique research area in cross-species brain science. By means of (i) electrical stimulation, (ii) pharmacological challenges, and (iii) brain lesions of vertebrate brains (mostly mammalian), Panksepp carved out seven primary emotional systems called SEEKING, CARE, PLAY, and LUST on the positive side, whereas FEAR, SADNESS, and ANGER belong to the negative affects. Abundant research into human clinical applications has supported the hypothesis that imbalances in these ancient primary emotional systems are strongly linked to psychiatric disorders such as depression. The present paper gives a concise overview of Panksepp's main ideas. It gives an historical overview of the development of Panksepp's AN thinking. It touches not only areas of neuroscience, but also shows how AN has been applied to other research fields such as personality psychology. Finally, the present work gives a brief overview of the main ideas of AN.

In the past decade, a flurry of empirical and theoretical research on morality and empathy has taken place, and interest and usage in the media and the public arena have increased. At times, in both popular culture and academia, morality and empathy are used interchangeably, and quite often the latter is considered to play a foundational role for the former. In this article, we argue that although there is a relationship between morality and empathy, it is not as straightforward as apparent at first glance. Moreover, it is critical to distinguish among the different facets of empathy (emotional sharing, empathie concern, and perspective taking), as each uniquely influences moral cognition and predicts differential outcomes in moral behavior. Empirical evidence and theories from evolutionary biology as well as developmental, behavioral, and affective and social neuroscience are comprehensively integrated in support of this argument. The wealth of findings illustrates a complex and equivocal relationship between morality and empathy. The key to understanding such relations is to be more precise on the concepts being used and, perhaps, abandoning the muddy concept of empathy.

Immersive virtual reality (VR) enables naturalistic neuroscientific studies while maintaining experimental control, but dynamic and interactive stimuli pose methodological challenges. We here probed the link between emotional arousal, a fundamental property of affective experience, and parieto-occipital alpha power under naturalistic stimulation: 37 young healthy adults completed an immersive VR experience, which included rollercoaster rides, while their EEG was recorded. They then continuously rated their subjective emotional arousal while viewing a replay of their experience. The association between emotional arousal and parieto-occipital alpha power was tested and confirmed by (1) decomposing the continuous EEG signal while maximizing the comodulation between alpha power and arousal ratings and by (2) decoding periods of high and low arousal with discriminative common spatial patterns and a long short-term memory recurrent neural network. We successfully combine EEG and a naturalistic immersive VR experience to extend previous findings on the neurophysiology of emotional arousal towards real-world neuroscience. Human emotions are complex and difficult to study. It is particularly difficult to study emotional arousal, this is, how engaging, motivating, or intense an emotional experience is. To learn how the human brain processes emotions, researchers usually show emotional images to participants in the laboratory while recording their brain activity. But viewing sequences of photos is not quite like experiencing the dynamic and interactive emotions people face in everyday life. New technologies, such as immersive virtual reality, allow individuals to experience dynamic and interactive situations, giving scientists the opportunity to study human emotions in more realistic settings. These tools could lead to new insights regarding emotions and emotional arousal. Hofmann, Klotzsche, Mariola et al. show that virtual reality can be a useful tool for studying emotions and emotional arousal. In the experiment, 37 healthy young adults put on virtual reality glasses and ‘experienced’ two virtual rollercoaster rides. During the virtual rides, Hofmann, Klotzsche, Mariola et al. measured the participants' brain activity using a technique called electroencephalography (EEG). Then, the participants rewatched their rides and rated how emotionally arousing each moment was. Three different computer modeling techniques were then used to predict the participant’s emotional arousal based on their brain activity. The experiments confirmed the results of traditional laboratory experiments and showed that the brain’s alpha waves can be used to predict emotional arousal. This suggests that immersive virtual reality is a useful tool for studying human emotions in circumstances that are more like everyday life. This may make future discoveries about human emotions more useful for real-life applications such as mental health care.