Feeling in Theory: Emotion After the "Death of the Subject"

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Feeling in Theory: Emotion After the "Death of the Subject"
The article challenges critical assumptions in the philosophy of emotion. Terada argues that emotion is not subjective, and people would not have it if they were subjects. The author seeks to replace the assumption by traversing the work and perception of other authors, including Daniel Dennett, Ronald de Sousa, and Edmund Husserl. Terada reinstates the position taken by Derridian in his work about the account of living present. This would alter the reader's perception of the original work. The reader may find it presumptive due to a lack of familiarization with Derrida's assumptions of self-distribution.[Rei Terada, Feeling in Theory: Emotion After the "Death of the Subject" (Cambridge: Harvard University Press, 2001), pp. 1-47.]
Terada's approach requires caution considering the complexity of coordinating the multiple forms of scholarship. The author concludes that emotion demands virtual self-difference, opening the way to consider imaginative courage within Kant's perspectives. Terada's arguments are based on the assumption that emotion is a determination of unknown uncertainty through particular actions, which is an escape from fictional to real meaning. Terada starts from a simple analysis of contemporary criticism shifts and takes the shape of emotion theory created by the author. Despite the framework's complexity, Terada produces a theory that helps interpret post-structuralist theory and opens up a wider perspective.
The Cultural Politics of Emotion
In the article "The Cultural Politics of Emotion," the author examines the cultural politics of emotion by investigating what they do. Sara Ahmed develops a theory of cultural politics of emotions by focusing on the relationship between feelings, language, and bodies. She demonstrates how emotions are denoted in speech acts and how they transform sensations that can be felt both physically and emotionally. The article highlights the intersections between race, gender, and sexuality. It does this by focusing on the primary trends in gender and cultural studies, psychology and sociology of emotions, and phenomenology and psychoanalysis. It uses the approach as the critical point to enter different emotions like fear, shame, love, pain, and hate. The article also reflects on the role of emotions in feminist and eccentric politics.[Sara Ahmed, Chapters 1-4, The Cultural Politics of Emotion ( Edinburgh: Edinburgh Press, 2014) Sara Ahmed, Chapters 5-9, The Cultural Politics of Emotion ( Edinburgh: Edinburgh Press, 2014).]
When answering the question, the writer suggests that the doing of emotions is a component of the close link between signs and bodies. She considers the relationship between emotions and justice to refocus on what feelings do. In a series of inquiries, the article seeks to understand emotions related to justice and injustice, their functionality in texts, and the potential of opening the possibility of restoration. In chapters 6 and 7, the author examines the role played by emotions in responding to the injustice of grief politics.
Ahmed suggests emotions are perceived differently and vary in term...