By Nicole C. Karafyllis, Gotlind Ulshöfer
The now-popular concept that feelings have an clever center (and the opposite, that intelligence has an emotional middle) comes from the neurosciences and psychology. equally, the basic sexualization of the brain--the new curiosity in "essential modifications" in female and male brains and behaviors--is in response to neuroscience learn and neuroimages of feelings. In Sexualized Brains, students from a number disciplines consider the epistemological claims that emotional intelligence (EI) may be situated within the mind and that it really is valid to characteristic distinctive varieties of feelings to the organic sexes. The mind, as an icon, has colonized the arts and social sciences, resulting in the emergence of such new disciplines as neurosociology, neuroeconomics, and neurophilosophy. Neuroscience and psychology now have the ability to rework not just the perform of technology yet additionally modern society. those advancements, the essays during this quantity convey, will quickly impact the very center of gender experiences. individuals learn old perspectives of gender, intercourse, and elite brains (the influential concept of the "genius"); thoughts for representing and measuring feelings and EI (including neuroimaging and dad science); the socioeconomic contexts of debates on elites, EI, and gender and the underlying strength of the mind as a version to legitimize social disparities. ContributorsAnne Bartsch, Carmen Baumeler, Myriam Bechtoldt, Kathrin Fahlenbrach, Malte-Christian Gruber, Michael Hagner, Bärbel Hüsing, Eva Illouz, Nicole C. Karafyllis, Carolyn MacCann, Gerald Matthews, Robert Nye, William Reddy, Richard D. Roberts, Ralf Schulze, Gotlind Ulshöfer, Moshe Zeidner
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Extra info for Sexualized brains : scientific modeling of emotional intelligence from a cultural perspective
With regard to the theories of brain science, neither the habitus nor performativity is relevant. Embodiment would then mean, as in embodied robotics and AI research, that a body is the medium (here used in the sense of a mere “carrier”) of functional expressions, which are internally controlled and externally decoded by a central processing unit. The second point (sexual stereotypes as a barrier to elite positions) and third point (the habitus as a limit) are interlinked because these “fine differences” concerning the habitus are also of importance for success or failure in entering elite ranks and surviving in elite surroundings.
The second point (sexual stereotypes as a barrier to elite positions) and third point (the habitus as a limit) are interlinked because these “fine differences” concerning the habitus are also of importance for success or failure in entering elite ranks and surviving in elite surroundings. Women and men have, own, and use different forms of capital. Differentiating between economic, social, cultural, and symbolic capital, Bourdieu emphasizes that these different types of capital influence each other: Economic capital and the right economic assets, for instance, ease the acquisition of cultural capital (Bourdieu 1979/1984, 189), as we have seen in the example of Ivy League schools.
And, finally, a normative problem: How can emotions be functionalized, and should we do that? All these questions relate to different levels of “the self,” starting with the level of the individual human person, with respect to his or her brain. Emotions today have a physical place in the brain, as, for example, prominent neuroscientist Antonio Damasio argues, and we all seem to be emotional people who think by feeling (see also Wassmann 2007, 160). In this book, we are not going to answer the question of what emotions are.