Editing Emotion (section)

=== Sociology ===
{{main|Sociology of emotions}}
A common way in which emotions are conceptualized in sociology is in terms of the multidimensional characteristics including cultural or emotional labels (for example, anger, pride, fear, happiness), physiological changes (for example, increased perspiration, changes in pulse rate), expressive facial and body movements (for example, smiling, frowning, baring teeth), and appraisals of situational [[sensory cue|cue]]s.<ref name="Thoits, P. A. 1989"/> One comprehensive theory of emotional arousal in humans has been developed by Jonathan Turner (2007: 2009).<ref name="Turner2007">Turner, J.H. (2007). Human emotions: A sociological theory. London: Routledge.</ref><ref name="Turner2009">{{cite journal|vauthors=Turner JH|s2cid=146259730|year=2009|title=The sociology of emotion: Basic Theoretical arguments|journal=Emotion Review|volume=1|issue=4|pages=340–354|doi=10.1177/1754073909338305}}</ref> Two of the key eliciting factors for the arousal of emotions within this theory are expectations states and sanctions. When people enter a situation or encounter with certain expectations for how the encounter should unfold, they will experience different emotions depending on the extent to which expectations for Self, other and situation are met or not met. People can also provide positive or negative sanctions directed at Self or other which also trigger different emotional experiences in individuals. Turner analyzed a wide range of emotion theories across different fields of research including sociology, psychology, evolutionary science, and neuroscience. Based on this analysis, he identified four emotions that all researchers consider being founded on human neurology including assertive-anger, aversion-fear, satisfaction-happiness, and disappointment-sadness. These four categories are called primary emotions and there is some agreement amongst researchers that these primary emotions become combined to produce more elaborate and complex emotional experiences. These more elaborate emotions are called first-order elaborations in Turner's theory, and they include sentiments such as pride, triumph, and awe. Emotions can also be experienced at different levels of intensity so that feelings of concern are a low-intensity variation of the primary emotion aversion-fear whereas depression is a higher intensity variant.

Attempts are frequently made to regulate emotion according to the conventions of the society and the situation based on many (sometimes conflicting) demands and expectations which originate from various entities. The expression of anger is in many cultures discouraged in girls and women to a greater extent than in boys and men (the notion being that an angry man has a valid complaint that needs to be rectified, while an angry women is hysterical or oversensitive, and her anger is somehow invalid), while the expression of sadness or fear is discouraged in boys and men relative to girls and women (attitudes implicit in phrases like "man up" or "don't be a sissy").<ref>{{cite news|url=https://www.nytimes.com/2018/09/27/books/review/rebecca-traister-good-and-mad-soraya-chemaly-rage-becomes-her.html|archive-url=https://ghostarchive.org/archive/20220101/https://www.nytimes.com/2018/09/27/books/review/rebecca-traister-good-and-mad-soraya-chemaly-rage-becomes-her.html|archive-date=2022-01-01|url-access=limited|title=The Power of Enraged Women|last=Blair|first=Elaine|date=2018-09-27|work=The New York Times|access-date=2018-12-09|language=en-US|issn=0362-4331}}{{cbignore}}</ref><ref>{{cite news|url=https://www.nytimes.com/2018/01/17/magazine/i-used-to-insist-i-didnt-get-angry-not-anymore.html|archive-url=https://ghostarchive.org/archive/20220101/https://www.nytimes.com/2018/01/17/magazine/i-used-to-insist-i-didnt-get-angry-not-anymore.html|archive-date=2022-01-01|url-access=limited|title=I Used to Insist I Didn't Get Angry. Not Anymore.|last=Jamison|first=Leslie|date=2018-01-17|work=The New York Times|access-date=2018-12-09|language=en-US|issn=0362-4331}}{{cbignore}}</ref> Expectations attached to social roles, such as "acting as man" and not as a woman, and the accompanying "feeling rules" contribute to the differences in expression of certain emotions. Some cultures encourage or discourage happiness, sadness, or jealousy, and the free expression of the emotion of disgust is considered socially unacceptable in most cultures. Some social institutions are seen as based on certain emotion, such as [[love]] in the case of contemporary institution of [[marriage]]. In advertising, such as health campaigns and political messages, emotional appeals are commonly found. Recent examples include no-smoking health campaigns and political campaigns emphasizing the fear of terrorism.<ref>{{cite book|last=Singh|first=Virendra|title=Ethics – Integrity & Aptitude|url=https://books.google.com/books?id=qTD2DQAAQBAJ&pg=PA75|date=2016|publisher=Neelkanth Pralashan|asin=B01BKSC2BK|page=75|access-date=2019-07-08|archive-url=https://web.archive.org/web/20200218043642/https://books.google.ca/books?id=qTD2DQAAQBAJ&pg=PA75|archive-date=18 February 2020|url-status=dead}}</ref>

Sociological attention to emotion has varied over time. [[Émile Durkheim]] (1915/1965)<ref>Durkheim, E. (1915/1912). The elementary forms of the religious life, trans. J.W. Swain. New York: Free Press.</ref> wrote about the collective effervescence or emotional energy that was experienced by members of totemic rituals in Australian Aboriginal society. He explained how the heightened state of emotional energy achieved during totemic rituals transported individuals above themselves giving them the sense that they were in the presence of a higher power, a force, that was embedded in the sacred objects that were worshipped. These feelings of exaltation, he argued, ultimately lead people to believe that there were forces that governed sacred objects.

In the 1990s, sociologists focused on different aspects of specific emotions and how these emotions were socially relevant. For Cooley (1992),<ref>Cooley, C.H. (1992). Human nature and the social order. New Brunswick: Transaction Publishers.</ref> pride and shame were the most important emotions that drive people to take various social actions. During every encounter, he proposed that we monitor ourselves through the "looking glass" that the gestures and reactions of others provide. Depending on these reactions, we either experience pride or shame and this results in particular paths of action. Retzinger (1991)<ref>Retzinger, S.M. (1991). ''Violent emotions: Shame and rage in marital quarrels''. London: Sage. {{ISBN?}}{{page?|date=May 2023}}</ref> conducted studies of married couples who experienced cycles of rage and shame. Drawing predominantly on Goffman and Cooley's work, Scheff (1990)<ref>Scheff, J. (1990). ''Microsociology: discourse, emotion and social structure''. Chicago: University of Chicago Press.{{ISBN?}}{{page?|date=May 2023}}</ref> developed a micro sociological theory of the social bond. The formation or disruption of social bonds is dependent on the emotions that people experience during interactions.

Subsequent to these developments, Randall Collins (2004)<ref>Collins, R. (2004). Interaction ritual chains. Princeton, NJ: Princeton University Press.</ref> formulated his interaction ritual theory by drawing on Durkheim's work on totemic rituals that was extended by Goffman (1964/2013; 1967)<ref>Goffman, E. (1967). ''Interaction ritual''. New York: Anchor Books.</ref><ref>Goffman, E. (1964/2013). ''Encounters: Two studies in the sociology of interactions''. Mansfiled Centre, CT: Martino Publishing.</ref> into everyday focused encounters. Based on interaction ritual theory, we experience different levels or intensities of emotional energy during face-to-face interactions. Emotional energy is considered to be a feeling of confidence to take action and a boldness that one experiences when they are charged up from the collective effervescence generated during group gatherings that reach high levels of intensity.

There is a growing body of research applying the sociology of emotion to understanding the learning experiences of students during classroom interactions with teachers and other students (for example, Milne & Otieno, 2007;<ref>{{cite journal|vauthors=Milne C, Otieno T|year=2007|title=Understanding engagement: Science demonstrations and emotional energy|journal=Science Education|volume=91|issue=4|pages=532–553|doi=10.1002/sce.20203|bibcode=2007SciEd..91..523M }}</ref> Olitsky, 2007;<ref>Olitsky, S. (2007). "Science learning, status and identity formation in an urban middle school". In W.-M. Roth & K.G. Tobin (Eds.),'' Science, learning, identity: Sociocultural and cultural-historical perspectives''. (pp. 41–62). Rotterdam, The Netherlands: Sense.</ref> Tobin, et al., 2013;<ref>{{cite journal|vauthors=Tobin K, Ritchie SM, Oakley J, Mergard V, Hudson P|s2cid=140384593|year=2013|title=Relationships between emotional climate and the fluency of classroom interactions|journal=Learning Environments Research|volume=16|pages=71–89|doi=10.1007/s10984-013-9125-y|url=https://eprints.qut.edu.au/219010/1/57687.pdf|access-date=8 July 2022|archive-date=30 July 2022|archive-url=https://web.archive.org/web/20220730080619/https://eprints.qut.edu.au/219010/1/57687.pdf|url-status=live}}</ref> Zembylas, 2002<ref>{{cite journal|vauthors=Zembylas M|year=2002|title=Constructing genealogies of teachers' emotions in science teaching|journal=Journal of Research in Science Teaching|volume=39|issue=1|pages=79–103|doi=10.1002/tea.10010|bibcode=2002JRScT..39...79Z }}</ref>). These studies show that learning subjects like science can be understood in terms of classroom interaction rituals that generate emotional energy and collective states of emotional arousal like [[emotional climate]].

Apart from interaction ritual traditions of the sociology of emotion, other approaches have been classed into one of six other categories:<ref name="Turner2009"/>
* evolutionary/biological theories
* symbolic interactionist theories
* dramaturgical theories
* ritual theories
* power and status theories
* stratification theories
* exchange theories

This list provides a general overview of different traditions in the sociology of emotion that sometimes conceptualize emotion in different ways and at other times in complementary ways. Many of these different approaches were synthesized by Turner (2007) in his sociological theory of human emotions in an attempt to produce one comprehensive sociological account that draws on developments from many of the above traditions.<ref name="Turner2007"/>