Feeling - Sarcasm Wiki

Contents

1. Overview
2. Etymology
3. Cultural Impact

Conscious Subjective Experience of Emotion

“Feelings” redirects here. For other uses, see Feeling (disambiguation) and Feelings (disambiguation) .

This article, while touching upon the intricate tapestry of human emotional experience, could benefit from a more cohesive narrative. Certain sections, particularly those delving into sensation , needs , and perception , feel somewhat disconnected, like disparate threads awaiting a master weaver. A more thorough integration would undoubtedly elevate its quality. (March 2025)

The APA Dictionary of Psychology defines a feeling as “a self-contained phenomenal experience .” These are described as “subjective, evaluative, and independent of the sensations, thoughts, or images evoking them.”[1] While closely intertwined with emotion , the term “feeling” often refers specifically to the conscious, subjective apprehension of those emotions.[2] The very study of these subjective experiences falls under the purview of phenomenology . In the realm of psychotherapy , a significant aspect involves guiding clients to comprehend, articulate, and skillfully manage their own feelings, ultimately fostering a sense of responsibility for their lived world. Indeed, feelings are frequently considered an intrinsic characteristic of embodied consciousness .[3]

The English word “feelings,” in its broadest sense, can encompass any degree of subjectivity within perception or sensation. However, it most commonly denotes an individual’s sense of well-being—perhaps a feeling of completeness, security, or being cherished. The semantic scope of “feeling” extends from the deeply personal and spiritual to the broadly social and political. It can refer to a myriad of psychological facets of experience, or even encapsulate the entirety of an individual’s inner life, as in the concept of mood . As discrete, phenomenal experiences, feelings can be triggered by sensations and perceptions, wielding considerable power to shape the character of one’s subjective reality. It’s not uncommon for feelings to harbor inherent biases, subtly distorting accurate perception through mechanisms like projection or wishful thinking , among other psychological phenomena.

Furthermore, “feeling” can also describe the physical senses , such as the tactile experience of touch .

Definitions and Distinctions

Within the fields of psychology and philosophy, “feeling” is typically defined as the subjective experience of either an emotion or a sensation. While in casual conversation, the terms “feeling,” “emotion,” “affect,” and “mood” might be used interchangeably, they carry distinct meanings in academic discourse.

According to psychologist Carroll Izard , feelings are best understood as the conscious manifestation of emotion , arising when an affective state achieves a level of awareness .[4] Echoing this, William James posited that feelings are a consequence of perceiving bodily changes that occur in response to external stimuli, thus forming a crucial part of the emotional process.[5] More recently, affective neuroscientist Jaak Panksepp proposed that subcortical brain systems play a vital role in generating the fundamental affects that underpin both feelings and emotions.[6]

Lisa Feldman Barrett offers a compelling perspective, suggesting that affect is likely innate in mammals and possibly all vertebrates. However, emotions , in her view, are constructed mental representations . These emerge from the brain’s interpretation of interoceptive prediction signals, which are then integrated with past experiences (organized as concepts) and external environmental cues.[7] In philosophical psychology, particularly within the framework developed by Carl Jung , feeling is recognized as one of the four fundamental functions of consciousness, alongside thinking , sensation , and intuition . Unlike emotions, which often manifest as reactive responses, Jung defined feeling as a rational function responsible for evaluation and the assignment of value.[8]

The distinction between feeling and sensation is also crucial: while sensation pertains to the raw data gathered by our senses—such as touch, heat, or pain —feelings involve an evaluative or affective judgement made about those sensations or experiences. Similarly, moods tend to be more pervasive and enduring affective states, whereas feelings are generally more transient and directly linked to specific events or thoughts. These nuanced distinctions are fundamental to disciplines like affective science , philosophy of mind , and cognitive psychology , where the concept of feeling is central to understanding consciousness , subjectivity, and the full spectrum of emotional life.[9]

Neuroscientist Antonio Damasio draws a clear line between emotions and feelings: Emotions, he explains, are mental images—representations of internal or external states of reality—along with the accompanying bodily changes. Feelings, on the other hand, are the perception of these bodily changes. In essence, emotions possess both a subjective and an objectively observable component, while feelings remain exclusively subjective and private.[10]

Historical and Philosophical Views

The English word “feeling” traces its roots back to the Old English verb fēlan, which meant “to touch or perceive through the senses.” Over time, its meaning evolved to encompass the experience of internal emotional states. Early philosophical and psychological explorations of feeling established the groundwork for later, more refined distinctions between affect , emotion , and cognition . These early perspectives viewed feeling not merely as fleeting emotional fluctuations but as a core dimension of human experience, integral to evaluative thought and even moral judgment.[11]

The systematic investigation into affect and feeling (German: Gefühl)[a] within psychology commenced in the late 19th century with the pioneering work of Wilhelm Wundt , widely regarded as the father of experimental psychology. Wundt proposed that affective experience could be charted along three distinct dimensions: pleasantness–unpleasantness, arousal–subdual, and strain–relaxation.[12] These foundational affective dimensions paved the way for subsequent theories concerning emotional valence and arousal.[11]

A decade later, William James put forth a physiological theory of emotion, asserting that feelings arise from the perception of bodily changes triggered by external stimuli. In his seminal 1884 essay, he famously argued, “we feel sorry because we cry, angry because we strike, afraid because we tremble,” thereby positing that feeling is a consequence of bodily reaction, not its precursor.[5]

In the early 20th century, Carl Jung formulated a typology wherein feeling was identified as one of the four primary functions of consciousness, alongside thinking , sensation , and intuition . In contrast to emotion, which he characterized as reactive and affective, Jung defined feeling as a rational function that operates by judging and evaluating, rather than merely perceiving or reacting. According to this perspective, feeling serves as a mechanism for assigning value and making decisions, independent of sensory input.[13]

Concurrently, within the realm of phenomenological philosophy, Max Scheler underscored the unique capacity of feeling to grant access to values. Rather than dismissing feelings as subjective or irrational, Scheler contended that they function as intentional acts that reveal the inherent worth of things—what he termed “value-feelings” (wertgefühle).[14] This conceptualization imbued feeling with not only an affective dimension but also an epistemological one.

Contemporary philosopher Martha Nussbaum has further developed the philosophical understanding of feeling, arguing that emotions constitute a form of evaluative judgment. Drawing inspiration from classical philosophical traditions, she posits that emotions are not antithetical to rationality but are, in fact, shaped by beliefs concerning what holds value and significance.[15] In her framework, feelings are inextricably linked to ethical reasoning and the pursuit of human flourishing.

Cross-Cultural and Contemplative Views

The conceptualization of feeling varies significantly across different cultures and philosophical traditions. In numerous non-Western frameworks, feeling is not merely a passive internal state but a fundamental mode of perceiving, valuing, and engaging with the world.

Within Buddhist psychology , particularly in the Abhidharma and Mahayana traditions, feelings (Sanskrit: vedanā ) are categorized into three primary types: pleasant, unpleasant, and neutral. These are not considered emotions in themselves but rather the basic hedonic tone that accompanies every moment of experience.[16] The practice of recognizing and mindfully observing these feeling tones is a cornerstone of the Satipatthana meditation system, especially in the contemplation of feelings as transient phenomena, known as vedanānupassanā.[17]

In Tibetan Buddhist systems, these fundamental feeling tones are further elaborated into a complex typology known as the 51 mental factors . This system encompasses both innate and cultivated emotional and cognitive states. Within this context, feeling is intricately interwoven with attentional processes, ethical evaluation, and the potential for developing insight . These frameworks view feeling as a dynamic event within the continuous stream of consciousness, holding profound implications for both enlightenment and the alleviation of suffering .[18]

Hindu philosophy , particularly through the lens of rasa theory , offers another influential model. Here, feelings are understood not solely as internal states but as aesthetic-emotional essences (rasa) that are evoked and shared through artistic expression, poetry, and religious experiences. Classical Indian aesthetics identifies nine primary rasas, such as love (śṛṅgāra), sorrow (karuṇa), and wonder (adbhuta). Each rasa is associated with a distinct emotional flavor that is both personally experienced and socially mediated.[19]

Scientific Theories and Models

A considerable body of experimental research has been dedicated to the study of social and psychological affective preferences—that is, what individuals tend to like or dislike. Specific investigations have focused on preferences , attitudes , impression formation , and decision-making . These studies often contrast findings with those related to recognition memory (old-new judgments), enabling researchers to demonstrate reliable distinctions between the two cognitive processes. The interplay between affect-based judgments and cognitive processes has been thoroughly examined, revealing notable differences in their operation. Some researchers propose that affect and cognition are governed by separate, partially independent systems that can influence each other in various ways.[20] Both affect and cognition can function as distinct sources of influence within information processing systems. Conversely, other theories suggest that emotion itself is the outcome of an anticipated, experienced, or imagined result of an adaptational transaction between an organism and its environment, thereby positioning cognitive appraisal processes as pivotal to the development and expression of emotion.[21]

This section is in need of further development. Your contributions could significantly enhance its depth and comprehensiveness. (March 2025)

Sensations

• Main articles: Sense and Interoception

Sensation occurs when sensory organs gather various stimuli —such as sounds or smells—for transduction , the process of converting them into a format that the nervous system can interpret.

Interoception

• See also: Autonomic nervous system

Gut

• See also: Enteric nervous system and Gut-brain axis

Examples of Six Basic Emotions

A “gut feeling,” or gut reaction, represents a visceral emotional response to a situation. This response can be negative, manifesting as a sense of unease, or positive, like a feeling of trust. Gut feelings are generally considered to operate independently of conscious thought, though they are sometimes viewed as a facet of intuition rather than pure rationality . The notion that emotions are physically located in the gut has a long historical lineage; indeed, many nineteenth-century physicians believed that mental illnesses originated in the intestines.[22]

The phrase “gut feeling” can also serve as a concise way to describe an individual’s intuitive sense of what constitutes “the right thing to do.” This might involve helping someone in distress, avoiding perceived dangers, or generally acting in accordance with instinctive impressions about a given circumstance. It can also refer to simple, universally acknowledged truths, such as “Fire is hot,” or to ideas that an individual intuitively accepts as valid (for examples, see “truthiness ”).

Heart

• See also: Circulatory system

The heart possesses a collection of ganglia known as the “intrinsic cardiac nervous system .”[23] Feelings associated with affiliation, love, attachment, anger, and hurt are frequently linked to the heart, with love being particularly prominent.

Needs

• Main article: Needs

• See also: Homeostatic emotion and Homeostasis

A need is defined as something essential for sustaining a healthy life, encompassing elements like air , water , and food . A deficiency in a need leads to a clear negative outcome, such as dysfunction or death. As Abraham H. Maslow observed, the satisfaction (i.e., gratification) of a need is as crucial as its deprivation (i.e., the motivation to satisfy it), because satisfying a need shifts an individual’s focus to other emergent needs.[24]

Motivation

• Main article: Motivation

• See also: Drive theory and Seeking system

Motivation is the driving force that explains why individuals or animals initiate, sustain, or terminate specific behaviors at a given time. Motivational states are commonly understood as internal forces that predispose an agent to engage in goal-directed actions. It is often theorized that different mental states compete with one another, with the strongest state ultimately dictating behavior.[25]

Valence

• Main article: Valence (psychology)

Valence serves to inform organisms , including humans, about their state relative to the environment—whether things are going well or poorly in terms of meeting their needs.[3]

Perception

• Main article: Perception

Feelings of Certainty

• See also: Deja vu and Perception § Familiarity

Our responses to others’ emotional expressions are significantly shaped by how we perceive those expressions. An individual’s reaction to a situation is often governed by feeling rules . For instance, if an individual is unaware of the context of a situation, their response might be markedly different from that of someone who is informed. If a tragic event has occurred, and an individual is privy to this knowledge, their response would likely be one of sympathy. Conversely, ignorance of the event might lead to a response of indifference. A lack of information or knowledge about an event can profoundly influence an individual’s perspective and subsequent reactions.[26]

Timothy D. Wilson , a professor of psychology, along with his colleague Yoav Bar-Anan, a social psychologist, conducted research exploring the feeling of uncertainty. Their findings indicated that the greater an individual’s uncertainty or ambiguity regarding a situation, the more invested they become. When the background or outcome of a narrative is unknown, individuals tend to ruminate on the event, experiencing a complex mix of feelings such as happiness, sadness, and excitement. If there is a discernible difference between feelings and emotions, the feeling of uncertainty is less definitive than the emotion of ambivalence; the former is characterized by precariousness, while the latter signifies a state of indecision or a lack of action.[27]

The neurologist Robert Burton, in his book On Being Certain, suggests that feelings of certainty may originate from involuntary mental sensations, akin to emotions or perceptual recognition. The “tip of the tongue ” phenomenon could be considered another example.[28]

Individuals often seek detailed information about situations, hoping to maximize their experience. However, Wilson’s research suggests that uncertainty can actually enhance enjoyment by introducing an element of mystery. The very act of not knowing can lead individuals to continuously contemplate potential outcomes, fostering a richer, albeit more complex, emotional experience.[29]

Sense of Agency and Sense of Ownership

• Main article: Sense of agency

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Feelings About Feelings

• See also: Affective forecasting

Sensitive, sculpture by M. Blay (c. 1910)

Individuals often anticipate that certain actions or experiences will lead to specific desired outcomes or feelings. However, engaging in an activity that was expected to bring happiness or excitement might yield only a fleeting thrill, or worse, produce the opposite of the intended effect. People often revisit events and experiences in their minds, seeking to satisfy their emotional needs.[citation needed ]

Details and information from the past are frequently utilized in decision-making processes, as prior emotional experiences tend to influence current choices, shape expectations about future feelings, and determine whether individuals wish to repeat those experiences. Gilbert and Wilson conducted a study demonstrating the level of pleasure derived from purchasing flowers for oneself without a specific occasion (like a birthday, anniversary, or promotion) and assessing the perceived duration of that pleasure. Participants who had previously bought flowers for themselves reported greater happiness, and this feeling persisted longer compared to those who had never engaged in such a purchase.[30]

Arlie Russell Hochschild , a sociologist , described two distinct forms of emotional expression. Organismic emotion refers to the spontaneous outpouring of emotions and feelings, where social and external factors do not influence the perception or expression of the emotion. In contrast, interactive emotion involves a controlled expression, where the individual consciously considers how to react or what emotions to suppress. In interactive emotion, unlike organismic emotion, the individual is aware of their decisions regarding how they feel and how they present those feelings.[31]

Erving Goffman , a sociologist and writer, drew a parallel between the way actors withhold their emotions and the behavior of individuals in everyday life. Like actors, people can control the outward expression of their emotions, but they may not necessarily be able to control their inner feelings. Inner feelings can be suppressed to achieve the desired outward presentation. Goffman argued that emotions and emotional experiences are a continuous process that an individual actively and consciously navigates. The desire to conform to societal expectations often drives individuals to align their inner and outer emotional states.[31]

Anger , happiness , joy , stress , and excitement are among the many feelings that can be experienced throughout life. These emotions often trigger physiological responses in the body. For example, nervousness can manifest as the sensation of having “knots in the stomach” or experiencing “butterflies in the stomach .”[26]

Self-Harm

• Main article: Self-harm

Negative feelings can, in some instances, lead to self-harm. When an individual is overwhelmed by stress and life challenges, the possibility of resorting to self-harm may arise. While a state of positive feeling is often desired to be prolonged, a negative state is typically wished away. For some individuals, inflicting harm or pain upon themselves becomes a coping mechanism, a way to divert their attention from the underlying problems.[32] These individuals may resort to cutting, stabbing, or starving themselves, believing that the physical pain is less severe than their emotional distress. However, distraction is not the sole motivator for self-harm. Some individuals inflict self-harm as a form of self-punishment for experiencing certain feelings.[27] Other contributing psychological factors can include low self-esteem , an intense need for perfection, or social anxiety .[32]