![]() ![]() ![]() ![]() Setting the stage for the chronological psychological telling of his experience: He also correctly acknowledges that it is only the person in the epidermis or the ghost in the machine that can make honest and valuable judgements on himself. Detach too much and you risk accepting a deterministic mindset, detach too little and you risk living miles away from reality. Here, it is possible he is talking about the intense discipline one’s mind requires in order to successfully detach. What is remarkable is his continuing account of the psychological impact of the experience.īefore Frankl begins describing his experiences within the concentration camp, he talks about man’s relationship with himself. Also 303n83: "Recall that memory is always described as a type of affectus and inner aspectus.I read the amazing “Man’s Search for Meaning” by Viktor Frankl this weekend. There has been lots written already about life in concentration camps but somehow this account proved captivating as I sat reading in a Central London bookstore on Saturday. 3 Though not commonly used, the astronomical connotations persist for example, the various meanings of aspect include "the relative positions of the heavenly bodies as they appear to an observer on the Earth's surface at a given time." In medieval prayer, aspectus represented a concentrated state of "inner seeing" that drew on the sensuousness of physical ornament for its emotional focus ( affectus). Nam spiritus cerebri si tum male afficiantur, tales procreant, et quales fuerint affectus, tales filiorum: ex tristibus tristes, ex jucundis jucundi nascuntur, &c. Non est amor desiderium aut appetitus ut ab omnibus hactenus traditim nam cum potimur amata re, non manet appetitus est igitur affectus quo cum re amata aut unimur, aut unionem perpetuamus. “Athenis affectus movere etiam per praeconem prohibatur orator” “Apol.” Quanquam natura, et arte eram formosissima, isto tamen astu tanto speciosior videbar, quod enim oculis cupitum aegre praebetur, multo magis affectus humanos incendit.Ĭontra omnes melancholicos affectus confert, ac certum est ipsius usu omnes cordis et corporis vires mirum in modum refici. ![]() Quoties de Panthea Xenophontis locum perlego, ita animo affectus ac si coram intuerer.īy the very fact that we conceive a thing, which is like ourselves, and which we have not regarded with any emotion, to be affected with any emotion, we are ourselves affected with a like emotion ( affectus).This article is about the philosophical concept. For other uses, see Affect (disambiguation).Īffect (from Latin affectus or adfectus) is a concept, used in the philosophy of Baruch Spinoza and elaborated by Henri Bergson, Gilles Deleuze and Félix Guattari, that places emphasis on bodily or embodied experience.įor affect in psychology, see Affect (psychology). The word affect takes on a different meaning in psychology and other fields.įor Spinoza, as discussed in Parts Two and Three of his Ethics, affects are states of mind and body that are related to (but not exactly synonymous with) feelings and emotions, of which he says there are three primary kinds: pleasure or joy ( laetitia), pain or sorrow ( tristitia) and desire ( cupiditas) or appetite. Subsequent philosophical usage by Gilles Deleuze, Félix Guattari and their translator Brian Massumi, while derived explicitly from Spinoza, tends to distinguish more sharply than Spinoza does between affect and what are conventionally called emotions. Affects are difficult to grasp and conceptualize because, as Spinoza says, "an affect or passion of the mind is a confused idea" which is only perceived by the increase or decrease it causes in the body's vital force. The term "affect" is central to what has become known as the "affective turn" in the humanities and social sciences. ![]()
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