There are many people who think so, as they attribute anthropomorphic qualities to Tony. This line of thinking, of course, begs the reasonable question thatpsychologists have been asking for some time:
What are emotions or feelings?
According to many, there is a difference between these two concepts. At least from a semantic point of view, an emotion is a behavior, while a feeling is the perception or experience of one’s own affective state. These two constructs typically occur in us together.Emotions are automatic responses following an event relevant to our wellbeing. A feeling is the mind’s observation of these behavioral events occurring within us. An emotion is a repertoire of autonomic motor responses many of which ..are mediated through hormone releases. A feeling, on the other hand is a cognitive event.
Let’s take a closer look at emotions from a neuroscience point of view. You are walking alone in a forest, and suddenly you hear steps behind you. You see that a huge hungry-looking grizzly bear is following you. You feel your heart pounding in your chest, you are sweating, your breathing changes, your muscles tense. Your body gets ready for fight or flight. Even your face takes on an expression of fear, where your eyes become bigger while your mouth drops openThese are all automatic, involuntary responses initiated deep in the brain,.
Your body is on auto pilot preparing itself for injury by releasing stress hormones. These somatic and hormonal reactions are programmed in your brain, mainly hardwired and to some extent learned throughexperience, each having their own behavioral pattern. In the 1970s, Paul Ekman, a behavioral scientist, made an important discovery. He identified seven emotions on the basis of facial expressions that were common across cultures:
happy, sad, fear, anger, disgust, surprise and contempt. The fact that these emotions are universal and independent of cultural influences.. suggests that they are biologically inherited in humans. He even observed that during brief moments lasting less than half a second, these expressions «leak» on the face revealing latent or concealed emotions. This finding excited not only the scientific community but also law enforcement and spying agencies, such as the FBI, the CIA and the KGB. Today anyone can be trained through internet based programs to detect such micro-expressions, thus becoming an expert at detecting lies accurately. But Ekman did not stop there.
He asked the question what would happen if he were to physically manipulate the face to produce one of these expressions. Keep in mind that during these mechanistic manipulations of the face, there was no external event causing an emotion. What he observed was that the body reacted to the face manipulation by producing somatic and hormonal responses similar to having an emotion in response to an external event. Interestingly, the person would report feeling or experiencing.this emotion. So, an emotional response and its associated experience can happen in the absence of an emotion evoking stimulus. In another study, when they injected adrenalin to participants, compared to control participants who received only asalineinjection, the adrenaline group reacted with greater intensity to an emotional situation...
They concluded from this that when faced with an emotion-eliciting situation, internal hormonal levels play a significant role in how the person will react and will also experience the emotion, also implying that the experience is modulated by the body’s physical and hormonal state. Both of these sets of data suggest that the affective behaviors are independent of emotion-eliciting causes.Negative emotions produce anxiety. Anxiety is very common in our society, while most people have a very difficult time regulating anxiety. Associated with a feeling of psychological pain and dysphoria, anxiety is often mislabeled and misdirected. A good example of misdirected anxiety is the condition of post-traumatic stress disorder (PTSD). Psychological trauma is best treated by reliving the traumatic experience and directed to pay attention to mental and physical events of an affective experience. People who were videotaped while having their wisdom teeth extracted under local anesthesia were brought back to the laboratory one week later. They were shown their surgery as their brain and autonomic activity were monitored. Naturally, viewing and recalling their own surgical procedure evoked feelings of high anxiety. Then they were instructed to close their eyes and relive the experience. This was repeated five times. With each repetition, they reported less anxiety, while autonomic responses became more settled.
More interestingly, one brain area close to the amygdala showed increasingly diminished responses with repeated reliving, until they returned to baseline. Reliving or introspection of one’s experience of anxiety has healing effects.To understand the brain mechanisms of anxiety, we must become familiar with a concept known to psychologists as emotion regulation. Emotions are initiated at the amygdala, but this is not the end of the story. The prefrontal cortex that has bidirectional connections with the amygdala plays the role of regulating these emotions dampening the activity of the amygdala. There is yet another brain area that has reciprocal connections with the prefrontal cortex, the insula. The insula is responsible for the awareness on one’s own emotionality, as it is evidenced through magnetic resonance based functional brain imaging.
Lack of ability to experience one’s own emotionality is a condition called alexithymia. Such individuals also lack empathic responses. But what exactly is the role of the insula ? It is the brain region involved in somatic sensations of the inner body. The insula, in other words, senses activity of visceral organs. From this we can hypothesize that the perception of visceral changes and the perceptions of one’s emotional state are closely linked.
Unfortunately, insular activity does not easily come to the level of awareness. This explains why the connection between emotion and visceral sensation is not directly inferred. Only indirect inferences can be made through the insula, and this is why feelings reflecting the perception of one’s own emotionality are often misguided and mislabeled. Frustration over source and nature of anxiety leads one to think that pleasures are the treatment for the pain, instead of identifying and addressing the actual causes (physical/hormonal) that remain active. Pleasure is only a temporary analgesic that, as it wares off, give way to the underlying pain.
Thus the pain-pleasure cycle.
Instead of a direct and effective solution, pleasure then becomes an unsuccessful alternative leading to an extended and reinforced pleasure-pain cycle, while a wavering attention, I believe, is the result of frustration in finding answers to our anxieties.So, what is the solution to the riddle of anxiety? The answer might begin to become more apparent under our contemporary neuroscientific understanding. It requires a fine attunement of our senses particularly those involved in visceral sensations. It is possible through training and attention to our inner senses that this can be accomplished. Practitioners of contemplative approaches have developed methods addressing these issues. In this practices, a return to self is a necessary condition. But a means to what? A turn to self can become mere egocentrism. But one should not stop there. The ultimate destination is union with God through Whom we can become fully actualized. In Eastern Christian tradition, such practices are found in a collection of writings known as the Philokalia, in which people such as Callistus and Ignatius Xanthopoulos talk about such methods involving the connection between the «nous» (loosely translated as the «mind») and the heart. Attention to breathing is a way of bringing back the wondering mind in order to pay attention and focus on the heart. It is interesting that both breathing and the heart are visceral components receiving heavy autonomic regulation. The return to self is not the end goal, as it is in several oriental practices. Finding and connecting with God is known as deification. Deification is the ultimate actualization of our humanness involving the healing of the spirit and the body. A healthy approach to the natural senses might assist in restoring the spiritual senses. After all, man is a spiritual and somatic entity in the process of becoming deified.