'What is emotion?' meditated the younger Charles Darwin in his notebooks. How have been the feelings to be positioned in an evolutionary framework? And what mild may possibly they shed on human-animal continuities? those have been one of the questions Darwin explored in his learn, assisted either by way of an acute feel of remark and a unprecedented ability for fellow feeling, not just with people yet with all animal lifestyles. After Darwin: Animals, feelings, and the brain explores questions of brain, emotion and the ethical experience which Darwin unfolded via his learn at the actual expression of feelings and the human-animal relation. It additionally examines the level to which Darwin's rules have been taken up by way of Victorian writers and pop culture, from George Eliot to the Daily News. Bringing jointly students from biology, literature, heritage, psychology, psychiatry and paediatrics, the amount offers a useful reassessment of Darwin's contribution to a brand new knowing of the ethical experience and emotional lifestyles, and considers the pressing medical and moral implications of his rules this day.
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Additional resources for After Darwin: Animals, Emotions, and the Mind (Clio Medica, Volume 93)
Uk/entry-2464 (accessed 3 July 2012). Grant Allen, ‘Obituary: Charles Darwin’, Academy, 21 (1882), 306. For a complication of the one-culture interaction of science and culture see Gowan Dawson, Darwin, Literature, and Victorian Respectability (Cambridge: Cambridge University Press, 2007), chapter 5. Dawson argues that aesthetic art and literature sit more uneasily with this model. Allen, 1882, 306. H. Lewes, ‘Studies in Animal Life’, John Bull, 24 December 1859; reprinted in Cornhill Magazine, 1 (1860), 438–47, http://darwin-online.
The scientist and leading Unitarian theologian Joseph Priestley brought Hartley’s work to a wider audience in the 1770s through an abridged edition,51 ensuring through his mediation that Hartley became a key influence on Unitarian tradition. 56 There is thus no need, in Hartley’s system, to conceive of nonhuman animals as fundamentally different from human ones in the kind of their souls or in the cause of their mental operations: If the Doctrines of Vibrations and Association be found sufficient to solve the Phaenomena of Sensation, Motion, Ideas, and Affections, in 33 Spencer Men, it will be reasonable to suppose, that they will also be sufficient to solve the analogous Phaenomena in Brutes.
Animal reason and feeling were treated extensively in his Treatise (1739). Disappointed by its poor reception, Hume later recast his ideas in more reader-friendly form in Philosophical Essays Concerning Human Understanding (1748), later known as An Enquiry Concerning Human Understanding. 32 In the Treatise Hume distinguished between the ‘original impressions’ of sensation, which included all ‘bodily pains and pleasures’, and the ‘secondary, or reflective impressions’ of passion or emotion. 33 Animals shared with humans the capacity for secondary passions as well as original sensations.