{"id":2009,"date":"2022-07-16T00:41:25","date_gmt":"2022-07-15T22:41:25","guid":{"rendered":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/?p=2009"},"modified":"2022-09-14T20:07:23","modified_gmt":"2022-09-14T18:07:23","slug":"termes-demotion-une-collection-de-listes","status":"publish","type":"post","link":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/termes-demotion-une-collection-de-listes\/","title":{"rendered":"Module 4 TERMES D\u2019\u00c9MOTION : UNE COLLECTION DE LISTES"},"content":{"rendered":"

Module 5<\/em><\/strong><\/span><\/h1>\n

TERMES D\u2019\u00c9MOTION :<\/span><\/strong> UNE COLLECTION DE LISTES<\/a><\/strong><\/h1>\n

<\/h1>\n

Cette section passe de la question de l’\u00e9motion<\/em> \u00e0 celle des \u00e9motions<\/em> particuli\u00e8res et aborde la question des termes d’\u00e9motion.
\n<\/strong>On peut r\u00e9pondre \u00e0 la question \u201cQu’est-ce que l’\u00e9motion\u00a0?<\/em>\u201d<\/span> :<\/strong><\/p>\n

\u2014 <\/strong>En renvoyant aux usages du mot \u00e9motion :
\n\u201cUne \u00e9motion, c’est <\/em><\/strong>quelque chose que les gens appellent <\/em>\u00e9motion\u201d<\/strong><\/p>\n

\u2014 <\/strong>en renvoyant \u00e0 la tradition d’\u00e9tude de l’\u00e9motion :
\n<\/strong>\u201cUne \u00e9motion, c’est <\/em><\/strong>quelque chose que les auteurs ayant travaill\u00e9 sur l’\u00e9motion consid\u00e8rent comme une \u00e9motion<\/em>\u201d
\nEn pratique, cela revient \u00e0 renvoyer aux diverses listes d’\u00e9motions<\/span> \u00e9tablies par ces auteurs <\/strong><\/p>\n

RH\u00c9TORIQUE ARGUMENTATIVE ANCIENNE<\/em><\/strong><\/span><\/h1>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/em><\/strong>Les premi\u00e8res listes d’\u00e9motions se trouvent dans Aristote<\/p>\n

col\u00e8re \/calme\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 obligeance
\namiti\u00e9 \/ haine \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 piti\u00e9 \/indignation
\npeur \/ assurance \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 envie \/\u00e9mulation
\nhonte \/ impudence<\/p>\n

Cette liste tir\u00e9e de la Rh\u00e9torique<\/em> ressemble curieusement, peut-\u00eatre trompeusement, aux listes d’\u00e9motions propos\u00e9es de nos jours. Mais il y a une diff\u00e9rence profonde. On peut opposer :<\/p>\n

\u2022 Une approche atomiste, tendant \u00e0 r\u00e9ifier tes \u00e9motions<\/strong>, qui s\u2019exprime sous forme de listes de \u201cnoms d\u2019\u00e9motion\u201d.
\n\u2022 Une approche controversiale, langagi\u00e8re, de l\u2019\u00e9motion<\/strong>, o\u00f9 des discours oppos\u00e9s construisent des positions et des \u00e9motions antagonistes. Cette approche est caract\u00e9ristique de la rh\u00e9torique. C\u2019est celle d\u2019Aristote et de Cic\u00e9ron.<\/p>\n

TH\u00c9OLOGIE : P\u00e9ch\u00e9s capitaux et \u00e9motions<\/span>
\n<\/em><\/strong><\/h1>\n

7 p\u00e9ch\u00e9s capitaux<\/p>\n

orgueil\u00a0 \u2014 avarice \u2014 luxure \u2014 envie \u2014 <\/em>gourmandise \u2014 col\u00e8re \u2014 paresse<\/strong><\/p>\n

Quatre de ces p\u00e9ch\u00e9s sont des \u00e9motions hors contr\u00f4le:
\ncol\u00e8re <\/strong><\/em>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 orgueil<\/strong><\/em> \u2014<\/strong>fiert\u00e9<\/em>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 envie <\/strong><\/em>\u2014<\/strong><\/em>jalousie
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 paresse \u2014 <\/strong><\/em>qui peut correspondre au calme<\/em><\/strong> ou \u00e0 l\u2019ac\u00e9die (forme de
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 d\u00e9pression <\/em><\/strong>ou de tristesse<\/em><\/strong><\/p>\n

Les trois autres p\u00e9ch\u00e9s sont des d\u00e9sirs addictifs (\u2026 and more<\/em>), du c\u00f4t\u00e9 des passions:<\/p>\n

avarice<\/strong><\/em> \u2014 <\/em><\/strong>d\u00e9sir de largent
\nluxure \u2014 <\/em><\/strong>d\u00e9sir de sexe<\/em>
\ngourmandise \u2014 <\/em><\/strong>d\u00e9sir de bien manger<\/p>\n

PHILOSOPHIE CLASSIQUE<\/em><\/strong><\/span><\/h1>\n

Descartes (1596-1650)
\n<\/strong>Hume (1711-1776)<\/strong><\/p>\n

La philosohie classique, en qu\u00eate d’un syst\u00e8me organisant rationnellement les \u00e9motions, a en particulier d\u00e9velopp\u00e9 l’id\u00e9e qu’il y a des \u00e9motions de base<\/em><\/strong> en nombre restreint, qui donnent naissance \u00e0 un nombre ind\u00e9termin\u00e9 d’\u00e9motions d\u00e9riv\u00e9es<\/strong>.<\/p>\n

PSYCHOLOGIE<\/em><\/strong><\/span><\/h1>\n

Ekman a d\u00e9velopp\u00e9 une th\u00e9orie de l\u2019\u00e9motion comme r\u00e9alit\u00e9 biologique universelle<\/strong>\u00a0 (Ekman, Sorenson, Friesen, 1969). Cette th\u00e9orie utilise la notion d\u2019\u00e9motion de base<\/strong>, et propose plusieurs listes d’\u00e9motions de base. On peut retenir la liste suivante de 15 basic emotions<\/em>.<\/p>\n

FEAR<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 peur, crainte, terreur, frayeur
\nANGER<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 col\u00e8re, irritation, \u00e9nervement
\nDISGUST<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 d\u00e9go\u00fbt, r\u00e9pugnance, \u00e9c\u0153urement
\nSADNESS<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 tristesse
\nENJOYMENT \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>plaisir, jouissance
\ncontempt \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong>m\u00e9pris, d\u00e9dain, outrage
\namusement<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 divertissement, amusement, plaisir
\npride<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 orgueil, amour-propre, fiert\u00e9, arrogance, vanit\u00e9
\nsatisfaction<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 satisfaction, rassasiement
\nrelief<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 soulagement, apaisement
\ncontentment<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0 contentement, satisfaction
\nexcitement<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 excitation, enthousiasme
\npleasure<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 plaisir
\nembarrasment<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0 g\u00eane, embarras, honte
\nshame<\/strong> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 honte, pudeur, modestie<\/p>\n

Les termes en majuscule constituent une tr\u00e8s\u00a0 short list <\/em>d\u2019\u00e9motions de base, qui admet\u00a0 seulement cinq indiscutables \u00abbasic emotions\u00bb (Ekman 1993, p. 384)<\/p>\n

*<\/p>\n

ANNEXE :EXPRESSION<\/strong> FACIALE des \u00e9motions et des p\u00e9ch\u00e9s capitaux<\/strong><\/em><\/span><\/h1>\n

Les donn\u00e9es de cette section et des pr\u00e9c\u00e9dentes devraient permettre un examen compar\u00e9 de l’iconographie des p\u00e9ch\u00e9s et de l’iconographie des \u00e9motions.\u00a0<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Module 5 TERMES D\u2019\u00c9MOTION : UNE COLLECTION DE LISTES Cette section passe de la question de l’\u00e9motion \u00e0 celle des \u00e9motions particuli\u00e8res et aborde la question des termes d’\u00e9motion. On peut r\u00e9pondre \u00e0 la question \u201cQu’est-ce que l’\u00e9motion\u00a0?\u201d : \u2014 … Continuer la lecture →<\/span><\/a><\/p>\n","protected":false},"author":97,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2009","post","type-post","status-publish","format-standard","hentry","category-non-classe"],"_links":{"self":[{"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/posts\/2009","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/users\/97"}],"replies":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/comments?post=2009"}],"version-history":[{"count":10,"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/posts\/2009\/revisions"}],"predecessor-version":[{"id":2401,"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/posts\/2009\/revisions\/2401"}],"wp:attachment":[{"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/media?parent=2009"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/categories?post=2009"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/membre\/cplantin\/wp-json\/wp\/v2\/tags?post=2009"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}