Emotional Creatures Research Articles

Natural Disasters and Religion: Kahramanmaras Earthquake on February 6 in the Context of Islamic Thought

Natural events are extraordinary natural events as old as world history. These events are called disasters if they bring about a change in the societies in which they occur. This change may differ according to societies; moreover, it occurs in economic, sociological, psychological, political, religious, and legal fields in general terms. As well as the difference in the change caused by natural disasters in society, there are also differences in coping, fighting, and accepting the said change. Man is an emotional creature by nature. Therefore, due to natural disasters, they receive some help to cope with the process. These benefits range from cultural activities, health care, sports activities, or religious beliefs. In this study, we tried to express how individuals who experienced the earthquake managed the process, and how and to what extent they benefited from religion in the face of the disaster. Since religions are as old as human history and, therefore, there are too many religious thoughts, we limited our study to the religion of Islam. In this respect, first of all, we studied the verses of the Qur’an, which refer to disasters, and the hadiths of Prophet Muhammad, the prophet of the Islam religion, about disasters. Then we did a literature study related to our subject. Based on the primary sources of the religion of Islam and related studies, we briefly discussed the approach of Islam to natural disasters at the theoretical level. On the main focus of our study, we included Kahramanmaras province, Pazarcık centered earthquake that occurred on February 6, 2023, which was described as the disaster of the century and affected 11 provinces. After the earthquake in question, we tried to determine how the earthquake survivors coped with the earthquake, whether they received support from their religious beliefs in this process, and whether there was any change in their religious thoughts with the structured interview method. In our study process, we interviewed 20 people. Since we limited the theoretical part of our study to the religion of Islam, we limited our interview study to Muslims and limited our fieldwork to Gaziantep province. In this context, we have determined that the majority of the disaster victims associate the earthquake with the idea of destiny, and that the idea that it is a predestination of Allah is dominant. However, we encountered Muslims who did not associate the earthquake with religion, and we stated their reasons in our study. Our research is important in terms of revealing Islam's approach to natural disasters and Muslims' methods of coping with disasters. Here, we should also state that in the literature review, we have done on the subject, we have noticed that psychology studies are in the majority. Since we are trying to examine natural disasters and especially earthquakes in terms of the sociology of religion, we believe that our research has special importance in terms of eliminating a deficiency in the field.

TRAUMA CAUSED BY THE MODERN PANDEMIA

The appearance of the coronavirus (Corona 19) in 2019 has literally caused putting our routines on holdor even stopping our lives. The first images and videos which went viral were as they were scenes from some sci-fifilm. Firstly, it took a certain amount of time until people of different nations grasped the information, accept it andstarted behaving according to officials’ advices. Then, some nations behavior was responsible and disciplinaryopposite to others whose behavior led to serious consequences. Later, the trauma appeared. The Greeks used theword trauma for "wound". The first known use of trauma was circa 1693 and in the past, it was only associatedwith an injury, as a wound, to living tissue caused by an extrinsic agent. In the past, people used this term forparticular physical injuries, but nowadays it is also used when one refers to emotional wounds. Theterm psychiatry was first coined by the German physician Johann Christian Reil in 1808 and literally means the'medical treatment of the soul'. As a result of the introducing of psychiatry and prioritizing the mental healthtoday we are aware that a certain traumatic event can leave psychological symptoms after a considerabletime, although the physical injuries have healed. By developing of medicine people in the 20th centurybecame more and more informed that a person’s mental health is very important. Unfortunately , humanbeings are first and foremost emotional creatures. The first known use of emotion was in 1579 and, as a term,was used much earlier than trauma and it has a substantial influence on the cognitive processes in humans, includingperception, memory and reasoning, attention and learning, and even problem solving. Therefore, emotions help usto communicate with others, build better relationships etc. As humans, we are exposed to all kinds of stress on adaily basis. It can be defined as any type of change that causes emotional, physical or psychological strain. Someof us react, but some of us don't; some are tense, some are more relaxed, and yet each of us deals with stressdifferently. Since it has been proven that many diseases are stress-related people started to work on reducingstress so as to preserve and improve their mental health. It is not preferable to ignore and minimize theimportance, presence and reactions of stress since an extreme stress can lead to trauma. The psychologicalreaction to emotional trauma now has a recognized name: post-traumatic stress disorder, or PTSD. Hence isit from extreme stress, a loss of a partner, a death of family member, natural disaster, wartime combat, or sexual orphysical abuse, its symptoms include anxiety, flashbacks, depression, and recurring nightmares. The PTSDcan also occur after an extremely long and stressful event, such as pandemic, and it reflects on allpopulation – from teenagers to elderly. The fact that it is a collective matter is extremely worrying. And canyou imagine, only three years ago we only believed that one’s mental health is a state of well-being andmajor factor for quality life.

Emotional awareness for fun digital communication

Improving digital communication skills is a necessity in the era of information technology, especially during the COVID-19 pandemic, and after the pandemic has passed, this need remains. We have to adjust or we fall behind. In digital communication we must strengthen the skills of stringing words, that's the only effective way to share ideas and feelings. Humans are emotional creatures. We always feel first than we think about our feelings. The alignment of impulses in the brain reaches the limbic system first, we feel. Then the impulses are processed in the cerebri cortex, we become able to think about our feelings. It's important to be able to do emotional animation consciously. Emotional animation is an attempt to bring to life positively valued emotions such as pleasure, relief, compassion, empathy, gratitude, etc., and controlling negatively valued emotions such as anger, sadness, hate, disgust, etc. We need to improve communication skills to level four, which are safe and comfortable sharing feelings. The comfort of speaking to share feelings is the result of being created, not happening unconsciously. It's important to be aware when speaking. The most visible technique that can be trained is confirmation. Confirmation is effective for careful linking with partners. This editorial provides examples communication through chatting application Whatsapp. What about the availability of emoticons and stickers in the WhatsApp platform? Can't it be used to replace intonation and body language? It can indeed be used in the right situations so as to strengthen the words. However, overuse of emoticons and stickers makes messages less personal. We also become less than optimal in the way we are present and respond to the presence of others. Finally, the way we communicate is rooted in character, but character formation takes a long time. Being aware to do emotional animation in every conversation is a simple short-term solution in fixing communication problems. In digital communication, making optimal the ability to string words is the right choice.

Risk Leadership and Emotional Intelligence on ISO 31000 Application’s Effectiveness for Organisation

Background: ISO 31000 indicates that risk management is a science in which competencies are embedded in the individuals. It also emphasises the importance of having proper leadership while demonstrating the commitment towards risk management implementation. Humans are emotional creatures—we could sometimes be influenced by the force of feelings, rather than rational discussion.
 Aim: This paper describes the dynamics of emotional intelligence and risk leadership in implementing risk management.
 Method: The research used a qualitative descriptive design with the verification strategy of the case study. It used a non-probability sampling to individuals in the top management position.
 Findings: The findings suggest that without a proper level of emotional intelligence, it is difficult for leaders to cultivate an effective risk culture. These findings may equip decision-makers on the interrelationships between emotional intelligence, risk culture, and an organisation’s risk management maturity.

Emotional Intelligence and Risk Leadership on the Effectiveness of ISO 31000 Implementation in Organisation

ISO 31000 indicates that risk management is a science in which competencies are embedded in the individuals. It also emphasises the importance of having proper leadership while demonstrating the commitment towards the risk management implementation. Humans are emotional creatures—we could sometimes be influenced by the force of feelings, rather than rational discussion. This paper describes the dynamics of emotional intelligence and risk leadership in implementing risk management. The research used a qualitative-descriptive design with the verification strategy of case study. It used a non-probability sampling to individuals in the top management position. The findings suggest that without a proper level of emotional intelligence, it is difficult for leaders to cultivate an effective risk culture. These findings may equip decision makers on the interrelationships between emotional intelligence, risk culture, and organisation’s risk management maturity.

Emotion Recognition From Multiple Modalities: Fundamentals and methodologies

Humans are emotional creatures. Multiple modalities are often involved when we express emotions, whether we do so explicitly (e.g., facial expression, speech) or implicitly (e.g., text, image). Enabling machines to have emotional intelligence, i.e., recognizing, interpreting, processing, and simulating emotions, is becoming increasingly important. In this tutorial, we discuss several key aspects of multi-modal emotion recognition (MER). We begin with a brief introduction on widely used emotion representation models and affective modalities. We then summarize existing emotion annotation strategies and corresponding computational tasks, followed by the description of main challenges in MER. Furthermore, we present some representative approaches on representation learning of each affective modality, feature fusion of different affective modalities, classifier optimization for MER, and domain adaptation for MER. Finally, we outline several real-world applications and discuss some future directions.

Introduction to the Special Issue on MMAC: Multimodal Affective Computing of Large-Scale Multimedia Data

The articles in this special section focus on multimodal affective computing of large scale multimedia data. Humans are emotional creatures. Emotion is present everywhere in our daily life and plays a vitally important role in our decisionmaking process. There are roughly two categories of modalities that are widely used by humans to express emotions: explicit affective cues and implicit affective stimuli. On the one hand, to distinguish whether an emotion is induced, one direct way is to check the physical changes of involved humans, such as facial expression, speech, action, gait, and physiological signals (e.g., electroencephalogram). These explicit affective cues can be directly observed and collected from an individual with specific sensors. On the other hand, the rapid development of digital photography and social networks has enabled humans to share their lives and expressing their opinions online using implicit affective stimuli, such as text, images, audios, and videos. The usergenerated content provides an implicit solution to analyze humans’ emotions. Affective computing of explicit and/or implicit large-scale multimedia data is rather challenging due to the following reasons. First, the development of affective analysis is constrained by the affective gap between low-level affective features and high-level emotions. Second, emotion is a subjective concept, and thus affective analysis involves multidisciplinary understanding of human perceptions and behaviors. Finally, emotions are often jointly expressed and perceived through multiple modalities. Multimodal data fusion and complementation need to be explored.

The Role of Positive Emotions in Education: A Neuroscience Perspective

ABSTRACTHumans are inherently emotional creatures due to our social nature, and emotions are able to influence how well we learn and even affect academic outcomes. Emotions are rarely a chief concern in educational settings, and we will discuss the mechanisms underlying how emotions are processed in the brain and how they influence the key aspects of learning—attention, memory, and motivation. The brain mechanisms of emotional and cognitive relationships are then detailed in order to provide some context within the modern developments of neuroscience. This will help to clarify the relationship between emotions and cognition, and hope to put forward a theoretical map based on neuroscience that helps us to better understand the pivotal role of emotions in students' cognitive activities and ultimately their performance. Various strategies, based on research findings, aimed at creating more positive learning environments are then put forward.

The corset and the mirror. Fashion and domesticity in Swedish advertisements and fashion magazines, 1870–1914

ABSTRACTThe article discusses two elusive components in the construction of bourgeois and middle class femininity in Sweden, 1870–1914: the corset and the mirror. Two popular genres of images are contrasted: images of corsets in Swedish fashion advertisements, and images of corsets and undergarments in Swedish fashion magazines. While fashion advertisements in general copied fashion magazine images, they chose a different path in regard of the corset and the mirror. The two objects, albeit important parts of the period’s fashion, are made invisible in fashion magazines while clearly visualized in the advertisements. The purpose of Swedish fashion magazines was not only to present the latest fashion, but also to construct a conception of timeless womanhood well integrated into the predominant ideology of domesticity. Vanity, gossip, and erotic desires were staple goods of traditional misogyny and were hardly possible to express in fashion magazines. Advertising on the other hand communicated with the female consumer as an individual and presented her as a vain, sexual and emotional creature – without condemning her at the same time. Fashion advertisements emancipated, clearly not woman, but fashion itself, from the morals of domesticity.

Losing Our “CITES” on the “Traffic”: How Taxing Ivory Trafficking Can Save the African Elephant From Its Bloody Extinction

I have spent hours and hours watching elephants, and come to understand what emotional creatures they are … it's not just a species facing extinction, it's massive individual suffering. —Dr. Jane G...

IDENTITAS GENDER DALAM PERSPEKTIF AGAMA KRISTEN

The fundamental concept offered by feminism to analyze society is gender. The concept of gender is an inherent trait of men and women formed by social and cultural factors, so there are some assumptions about the social and cultural roles of men and women. For example; the woman is known as a weak, beautiful, emotional and motherly creature. While the man is known as a strong, rational, male and powerful creature. But these traits are not permanent, because they can change over time. This study reinforces the view that gender is a social-forming being that can change with the times, while sex is the nature of God whose role remains (unchangeable). Therefore, the identity of women's behavior, there is always kaitanya with conflict that occurs, along with ethnicity ego, discrimination, and the issue of majority and minority relations. Gender is not the nature or the provision of God, therefore gender is concerned with the process of how men and women should act and act according to the structured values of society. Gender is a distinction between roles, functions and responsibilities between women and men.

IDENTITAS GENDER DALAM PERSPEKTIF AGAMA KRISTEN

The fundamental concept offered by feminism to analyze society is gender. The concept of gender is an inherent trait of men and women formed by social and cultural factors, so there are some assumptions about the social and cultural roles of men and women. For example; the woman is known as a weak, beautiful, emotional and motherly creature. While the man is known as a strong, rational, male and powerful creature. But these traits are not permanent, because they can change over time. This study reinforces the view that gender is a social-forming being that can change with the times, while sex is the nature of God whose role remains (unchangeable). Therefore, the identity of women's behavior, there is always kaitanya with conflict that occurs, along with ethnicity ego, discrimination, and the issue of majority and minority relations. Gender is not the nature or the provision of God, therefore gender is concerned with the process of how men and women should act and act according to the structured values of society. Gender is a distinction between roles, functions and responsibilities between women and men.

Imaginative Didacticism: Emotion, Individuality, and the Function of Trivialliteratur around 1800

AbstractThis article explores the history of autonomy aesthetics together with approaches that recuperate ethical and emotional functions of literature to suggest that the dismissal of these functions in the late 18After briefly reviewing sociological histories of the shift between reception aesthetics and autonomy aesthetics, this article discusses two studies by Berys Gaut and Jenefer Robinson. Gaut’s work argues for the importance of ethics in the function of art (which instructs by way of, among other things, exciting the imagination); Robinson’s study uses cognitive science to establish that emotional responses to artworks are neither unreal nor irrational but rather make up a crucial part of what literature has to offer readers. With Gaut and Robinson, we can conclude that reading literature is an emotional, imaginative process, which has as at least one of its functions the cultivation of processes of understanding and ethical development in its readers – what I choose to call ›imaginative didacticism‹. Neither one of them, however, deals with the history of autonomy aesthetics (beyond brief references to Kant) or with the problem ofIn particular, Lafontaine’s novel offers readers a way of exploring new paradigms of individuality and love relationships that arose in the late eighteenth century and that present significant challenges to existing systems of social order, which Lafontaine represents against the backdrop of the French Revolution. Readers wanted and indeedThe article thus concludes by suggesting that we can also see the relation­ship between trivial and canonical literature not as a dichotomy, but as a progression: Lafontaine’s depictions of emotions are explicit and sometimes exaggerated, but they can train readers to be on the lookout for other, more complicated descriptions of emotional states. It therefore argues that literature itself can help to dismantle unproductive dichotomies between critical/cognitive and imaginative/emotional modes of reading and between canonical and supposedly trivial art. This, too, is a function of literature: we can gradually become more sensitive to subtleties of emotion and cognition, we can use previous encounters with easier literature to reflect on more difficult texts, and we can develop both as emotional creatures and as critical readers.

CAVVA: Computational Affective Video-in-Video Advertising

Advertising is ubiquitous in the online community and more so in the ever-growing and popular online video delivery websites (e.g., YouTube). Video advertising is becoming increasingly popular on these websites. In addition to the existing pre-roll/post-roll advertising and contextual advertising, this paper proposes an in-stream video advertising strategy-Computational Affective Video-in-Video Advertising (CAVVA). Humans being emotional creatures are driven by emotions as well as rational thought. We believe that emotions play a major role in influencing the buying behavior of users and hence propose a video advertising strategy which takes into account the emotional impact of the videos as well as advertisements. Given a video and a set of advertisements, we identify candidate advertisement insertion points (step 1) and also identify the suitable advertisements (step 2) according to theories from marketing and consumer psychology. We formulate this two part problem as a single optimization function in a non-linear 0-1 integer programming framework and provide a genetic algorithm based solution. We evaluate CAVVA using a subjective user-study and eye-tracking experiment. Through these experiments, we demonstrate that CAVVA achieves a good balance between the following seemingly conflicting goals of (a) minimizing the user disturbance because of advertisement insertion while (b) enhancing the user engagement with the advertising content. We compare our method with existing advertising strategies and show that CAVVA can enhance the user's experience and also help increase the monetization potential of the advertising content.

Más allá de los cuerpos dóciles. El teatro de Eve Ensler como proyecto ‘boaliano’

In an interview that was published in 2001, U.S-born playwright Eve Ensler stated that her mission as an author and performer was to raise the consciousness of her audience about atrocity and injustice. Most of her plays, including the well-known and often staged The Vagina Monologues (1998), are devoted to the denunciation of atrocity and injustice as they are inscribed on the female body. In Ensler’s production, women and girls are placed at the narrative and dramaturgical centre, and their bodies become the source of anger and rage, but also of self-knowledge, rebellion, pleasure, and sisterhood. Within a potentially Boalian framework which intends to transform the audience, encouraging it to assume the role of an agent, Ensler articulates proposals that give voice to the female body as sexed cultural matter, in the line of The Good Body (2001), Fur Is Back (2007), and I Am an Emotional Creature (2010). My objective here will be to try and prove that Ensler’s theatrical praxis has a place within Augusto Boal’s (1931- 2009) universe of the Theatre of the Oppressed, and that her work is also developed around the aim of overcoming the Foucaultian concept of a ‘docile body’, urging girls and women to empower themselves precisely from a locus that the dominant culture has tried to objectify and control through its discursive practices: their body.

Profile of Frans B. M. de Waal

Not often does a book highly cited by scientists also appear on a best-read list for United States Congress members. Yet primatologist Frans B. M. de Waal's book Chimpanzee Politics, cited more than 600 times since its publication in 1982, was also recommended by then-U.S. Speaker of the House Newt Gingrich for freshman Representatives in 1994 (1). Embraced across many disciplines, the book detailed primate social structure and filled a gap in both the scientific literature and the public's imagination. With this book, de Waal was one of the first scientists to break long-standing scientific taboos and study animals as cognitive and emotional creatures rather than as mere learning machines.

Artificial Emotional Creature Project to Intelligent Systems

I came to the Massachusetts Institute of Technology in September, 1995, intending to stay as a researcher at its Artificial Intelligence Laboratory for two years. Cambridge and the environs of Boston where MIT is located is dotted with a number of universities and colleges, including Harvard University and Tuft College, and also with businesses related to universities. In addition, the area is full of venture-capital enterprises related to computers. Because of the presence of numerous universities and colleges a large number of people are gathered here from all over the world.

"Middlemarch" as Science-Fiction: Notes on Language and Imagery

Alexander Main, a young contemporary, worshipped George Eliot as having done for Novel what Shakespeare did for Drama. This extensive admiration finds some echo in our present-day enthusiasm. It is not without reason that we are reproached for thinking that every novel would be Middlemarch if it could. Such a work, where nothing is superfluous but all is in organic dependence, offers many points of entry for critic. I here to suggest some of conscious choices through which developing knowledge of time finds its ordered place within this novel's world. Lydgate, at seven-and-twenty, newly settled in Middlemarch-an emotional creature, with a flesh-and-blood sense of fellowship which withstood all abstractions of special study-has certain obvious affinities with his novelistcreator. He is convinced that medical profession presents the most perfect interchange between science and and offers the most direct alliance between intellectual conquest and social good (chap. 15). Now, George Eliot's views on functions of art in society are well enough known. A sense of clear moral purpose irradiated her aesthetic ideal-to make matter and form an inseparable truthfulness.' She knew also from start of her artistic career that emotion links itself with particulars, and only in a faint and secondary manner with abstractions.2 And where in her narrative Lydgate's scientific interest took form of professional enthusiasm, George Eliot was ready for opportunities. The interchange between science and art (not merely in relation to Lydgate but in more subtle and all-pervasive ways) was to contribute greatly to that air of reality, that solidity of specification in which Henry James has deemed supreme virtue of a novel to consist. Silly Novels by Lady Novelists (according to one of her early reviews) could not but suffer for their writers' imperfect knowledge of life outside drawing-room, their want of philosophic breadth in their views of men and things.3 Middlemarch, by contrast, was to profit from its author's awareness of developing interrelations of physiological and psychological knowledge. Details of theory were to be reflected in many details of novel's organization, language, and imagery.