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Darwin observed the moment when she first responded to her own reflection in the polished case of his fob watch; and her consternation when a wafer biscuit became stuck to her hand.

It was the crying, though, that most aroused his curiosity. Darwin kept a careful record of these outbursts, noting when eyes were dry, when filled with tears — and concluded that though we may wail from the moment we emerge from the womb, it takes time to develop the facility for weeping. Darwin collected most of these data in the s, when his children were young. It was the calmest decade of his life.

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The voyage of the Beagle was behind him; he had settled with his wife, Emma, in Down House, a comfortable villa in rural Kent. The reading public was devouring the published account of his South American travels, which detailed his tortoise-steak dinners on the Galapagos, his excavation of a fossilised giant sloth and his reflections on the human specimens he encountered on the way. When it appeared in , the book erupted like a cultural Krakatoa. Over years later, we are still living through its aftershock. Most of all, perhaps, the book nourished by his domestic explorations in Kent, and which, through more subtle channels, also exerted a profound effect upon the future.

In a spectacular example of Victorian crowdsourcing, he fired off hundreds of letters and questionnaires to correspondents all over the world. From a phalanx of missionaries and doctors he drew reports on the weeping habits of the Australian Aboriginals. Tristram Speedy, guardian to Prince Alamayu Simeon of Abyssinia, gave a long-distance lesson in east African passions. From their data, Darwin mined a number of influential conclusions. Emotions, he suggested, were facilitated by the act of expressing them.

Civilisation, he reasoned, had bred emotional temperance, and humans who lived beyond its borders were subject to fits of passion. Today, the remark sounds ludicrous. Darwin, though, did not write from a position of ignorance. He knew the pressure of the acutest grief. In , his beloved daughter Annie sank from the world under the weight of tuberculosis.

She was ten.

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The language now offends, but the assumption it carries — that the inhabitants of rich Western nations shed fewer tears than citizens of the developing world — held firm until the beginning of the present decade. W hen I first visited Down House 20 years ago, I was ready to be moved. Darwin was my childhood hero. Standing in the modest little space of his study, it was easy to imagine the great man feeding slides into the microscope, squinting at his water-damaged notebooks, furrowing his appropriately simian brow.

Easy, too, to feel moved to tears. The tears that swam in my eyes, however, were produced by something much more mundane. A three-legged stool — a low, plain, unremarkable thing mounted on brass castors so that its owner could scoot between his writing desk and his work-table without breaking the line of his thought.

Its wooden sides were lined with scuff-marks, as if someone had dragged it hard against the wall. This, the guide explained, is exactly what had happened. Darwin rarely worked past lunchtime, giving over the rest of the day to activities with his family. The Beagle , perhaps. This is the image that stirred my emotions — Charles Darwin, genius and really good dad.

Perhaps, in , people just felt things differently.

Nostalgia’s unexpected etymology explains why it can feel so painful

W e sound different from our ancestors. We wear different clothes, observe different philosophies, follow different ideas. A new generation of scholars working on the history of the emotions believes passionately that this is the case, and wants us to see our feelings not simply as what happens when a neurological circuit lights up in our brains, but as the products of bigger cultural and historical processes. Their first contention: the very idea of the emotions is a surprisingly young one. Ill winds blew no good upon the ancient Greeks, carrying flurries of unhappiness through the atmosphere.

Fourth-century Christian hermits were plagued by acedia , a form of religious despair spread by demons that patrolled the desert between 11am and 4pm. Non-human organisms could also be afflicted by passions: in the Renaissance, palm trees became lovesick and horticulturists brokered arboreal marriages by entwining the leaves of proximate specimens.

Many of these you will have experienced — popular headline acts such as guilt, indignation and apathy. Amae , a Japanese term that describes the comfort felt when you surrender, temporarily, to the care and authority of a loved one. Liget , an angry enthusiasm that buzzes in the Ilongot tribe of the Philippines, pushing them to great feats of activity — sometimes agricultural, sometimes murderous.

Awumbuk , a feeling of emptiness after visitors have departed, is experienced by the Baining people of Papua New Guinea. Departing guests, they theorise, leave behind a kind of heaviness as they go. You are commenting using your Facebook account.

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Camus’ Feeling of the Absurd | SpringerLink

Create a free website or blog at WordPress. Post to Cancel. Post was not sent - check your email addresses! Our fears may prevent a quick dive into an unknown world. We begin with gentle exposures, mindfully dipping in one foot at a time. Experiencing forgotten pains, and basking in present joys. As we allow quietness to weave its way through our psyche, gently touching on the feelings, without word or commentary, we open to the magical world of feeling.

Inch by inch we discover a new aliveness—a world we overlooked, lost between the words. We first discover ourselves and then are ripe to discover others. Subscribe to Newsletter. Topics: Emotions , Relationships , Empathy.