O, beware, my lord, of jealousy! 情動論４）
Love
Companionate Love. Companionate love also centers on feelings of intimacy and love, with pleasure stemming from the interaction of positive regard and concern for mutual well-being. Its dramatic plot, desiring or participating in affection, usually but not necessarily reciprocated, is very similar to romantic love. Parents love their children, and children their parents. Women can love other women whom they may consider their best friends and with whom they want to be, without any evident erotic component. Men feel love for other men too, though in our society they are sometimes（PAｐ１１０）
愛とは親しみの感情があることで、相手の良好な状態について気にかけて配慮すること。相互にそうした気持ちがもてればいいが、そうでない場合もある。親の子供に対する愛、子供の親に愛する愛・・女性の女性に対する、あるいは、男性の男性に対する友愛もある。
私の好きな愛の定義
'Love is that condition in which the happiness of another person is essential to your own.'
愛とはその人の幸福が自分の幸福にとって必須であること、に近い。
対してロマンティックな愛、
The dramatic plot of romantic love is clear to most of us: desiring or participating in affection and physical intimacy, usually but not necessarily reciprocated. The problematic nature of reciprocity recognizes that one may love without being loved in return, what we referred to earlier as unrequited love. In this case, love is a consequence of the wish to love and be loved, not necessarily the reality of being loved in return Love brings with it strong impulses to approach the partner, to touch, and to interact for mutual sexual gratification. In love, we desire warmth and tenderness. We are interested and concerned about the well-being of the other.
（PAｐ１０９）
つまり、恋、というのは、精神的、肉体的により親密になりたい気持ち。そこには、性的な満足感を得たい気持ちを伴う。相手の良好な状態を気にかけている。相互にそうした気持ちになりたいものだが、現実には片思いの場合もある。
Love, for example, was once not considered relevant to marriage, which was a social and business relationship, with the main societal business being the raising of children. A marriage was negotiated by parents rather than the young couple, and love did not enter the negotiation. Couples were sometimes told that they would learn to love each other, and this probably happened in some cases（PAｐ107）
昔は愛と結婚は別物と考えられており、結婚は子育てが主となる社会的事業だと考えられていた、と。結婚すればそのうち愛が育つものよ、と言われていたこともある、と・・・いまでも結婚を子育てのだけのものと思っている人はいるみたいですが・・・・
Sternberg の愛の三角理論も紹介されている。
愛とは「親密さ」「熱情」「献身・義理」からなるものでそれぞれの多寡により、さまざまな愛がありえる、と。親密になりたいだけなら「好き」熱情だけなら「夢中」義理だけなら空虚な愛 などなど。
もっとも
However, to my mind his analysis fails to distinguish love as a social relationship from love as an emotion —that is, as a relational theme or meaning that comes and goes, that can be latent at one moment and actively aroused at another
社会的関係として愛と、一時的な感情としての愛を区別しそこなっているのではないか、という批判もある。
次は悲しみ
悲しみとは、
Sadness is an especially interesting and obscure emotion. It is usually said to be linked to a loss such as the death of someone we love, the failure of a central life value or role, or the loss of the positive regard of another
As I have already pointed out, the core relational theme in sadness is not just loss, but irrevocable loss; in other words, there is a sense of helplessness about restoration of the loss, which is why I used the term irrevocable. （ EA248）
取消不可能な喪失
（EAp102）
どんな喪失でも、というわけではなく、
The type of ego-involvement (appraisal component 3) that is distinctive of sadness is a loss that diminishes the scope of one's ego-identity. Not all losses are of this sort (for example, minor ones), but most important losses result also in a loss of ego-identity. Sadness may also be unique in that any of the six types of ego-identity may be involved.（EAｐ２４９）
自分の愛する人やその幸福、自分の評価や社会的地位、自分の目的や理想、道徳的価値など自分が献身し大事にしているものを喪失することが悲しみ。
In sadness there seems to be no clear action tendency —except inaction, or withdrawal into oneself—that seems consistent with the concept of a mood.
伴う行動性向は・・・行動しなくなって自分に引きこもること。
The initial reaction to death of a loved one, as we said, is often one of numbness or shock. There may be no tears; it is almost as if the bereaved person has not fully realized what has happened or is denying it.... The rituals of the funeral, such as viewing the body, the gathering of the family, the eulogy, the lowering of the body into the grave or the scattering of the ashes, all can help the bereaved person to assimilate the fact of death
愛する人を失った場合、その死を受け止めることはむずかしい。親戚が集まり、弔事を述べられ、遺骨をひろい、墓に入れるといった儀式が死を受け止めることに役立つんだ、と。
We regard grief, or more properly grieving, as the process of coping with loss. People grieve over any important loss—their job, role in the world, wealth, and so forth—but mostly they think of grieving in the context of the death of a loved one.....
As we have said, anger, anxiety, guilt, and hope all may play a role in the transformation of grief into sadness. The anger of grieving may be directed at the medical system that failed, or at someone who is deemed blameworthy for the death.（PAｐ７９）
大切なものを失って悲嘆にくれる場合、それは、たんに悲しいだけではなく、怒りや不安、罪の意識や希望など様々な感情が絡んでくるんだ、と。愛するひとを失った場合、病院を責めたり、病院に落ち度がなければ自分を責めたり、これから自分はどうなるのかと不安になったり、と。
ハッピーエンドの涙について
Silberschatz and Sampson (1991) provide an example of a person watching a movie about a love story in which little emotion is experienced when the lovers quarrel but is moved to tears at the happy ending in which they are reunited. What is said to happen is that the moviegoer has identified, unconsciously perhaps, with one of the lovers. When they are separated in the movie, the viewer is threatened by the impulse to feel sad and, therefore, intensifies his defenses against sad feelings. When the lovers are reunited in the story, however, there is no longer a reason to feel sad and he can afford safely to experience sadness, and so abandons the defense against the previously warded-off feeling. （EAｐ２５２）
面白い分析をしている。
恋人が何やかあってわかればなれになるがまた、なんやかやあって再会する映画をみて涙する鑑賞者は、自分と登場人物を重ねるのだが、途中悲しみの感情に襲われそうになるがそれを抑制している。しかし、再会してしまえば、抑制する必要はないので思う存分悲しみを感じて涙するのだ、と・・・・おれはちょっと違うと思うな。再会した時感じるのは悲しみではなく喜びだろう。愛するひとともう会えなくなって緊張していたところに何らかの形でーー思い出すことを含めてー再会するとき人は涙するのだ。いや、つらい目にあっているとき優しさに出会うと涙するのだ、と俺は思う。
誇り
The core relational theme tor pride is enhancement of one's ego-identity by taking credit for a valued object or achievement, either our own or that of someone or group with whom we identify —for example, a compatriot, a member of the family, or a social group.
自分や自分の同一視する人や団体が、自分のおかげもあって価値や功績を上げたりすること。
If we have little to be proud of, we may identify with a famous group, whether religious, sporting, political, ethnic, or national. The exaggerated need to puff ourselves up through this identification and to exclude or even denigrate outgroups is also referred to as ethnocentrism, which is a major factor in prejudice (EAｐ274).
自分に誇りがもてないと、有名な団体や宗教、民族などと自分を同一化してでも、誇りを持とうとする、と。
感謝
The personal meaning of John's gratitude was his warm belief that the professor had gone out of his way to help him by making a positive contribution to his life. The gift had been given without strings or personal gain, and so John regarded it as altruistic. （PRｐ１１８）
The primary basis for feeling grateful is that one is needy and another person voluntarily helps to supply what is needed.
（PR119)
Others might resent their poverty; they blame society, and people who are well to-do are, therefore, objects of envy. Many regard what is done for them as the right of an exploited victim, and so experience no gratitude. （PR119)
義務もないのに、見返りも求めることもなく手助けをしてくれたと認識した場合に感謝の念が生じる。裕福な人が貧乏人に寄付をしたら往々にして感謝されるが、それはやって当然のことで、やってもらうことが自分の権利だ、と思っている人たちは感謝しない、と。
Hope 希望
The Tale of Pandora is ambiguous. Was hope another ill like the others that had escaped, or was it a benefactor left behind to aid humankind? The Greeks seemed ambivalent about hope; but in general they viewed it more as a bane rather than a boon.
These authors also point out that Plato spoke of hope as easily led astray, and Euripedes referred to hope as a curse upon humanity. In contrast, the JudeoChristian outlook treats hope as highly valued, one of the three theological virtues （EAｐ２８３）
希望というのは、おもしろい気持ちであって、 エウリピデスはそれを呪いだ、としたが、ユダヤ・キリスト教徒は価値ある美徳としている、と。ギリシャ人の態度はあいまいだが、どちらかというと恩恵というより悩みの種のように考えていたんだ、と。
パンドーラーがゼウスからの贈り物の瓶をあけてしまって、様々な災いが世の中に飛び散ったが、希望・期待は出ていかなかった、そこで、パンドラが蓋を閉じたーーという話は有名だが、このころから「希望」は両価的な意味合いをもっていたわけだね。
パンドラの話の解釈が難しい＊のでいくつか記事を読んでみると、
Why was it a good thing that hope remained in Pandora's box?
Friedrich Nietzsche: "Hope is the worst of evils, for it prolongs the torment of men."
Chorus: Did you perhaps go further than you have told us?
Prometheus – I stopped mortals from foreseeing their fate.
Chorus – What kind of cure did you discover for this sickness?
Prometheus – I established in them blind hopes.
Chorus – This is a great benefit you gave to men.
こんなような引用がでてきた。
希望は人間に恩恵をもたらすのか呪いなのかは、ほんまわからないところがある。
ニーチェなんかは呪い派ーー希望なんかがあるから苦しみが長引くんだ、と。受からない試験をずっと受け続ける受験生には厳しい言葉だろう。
プロメテウスなんかは祝福派ーーー彼は人間に未来がみえる予知能力を与えずに代わりに「希望」を与えた、と。仮に悲惨な結果しかないとしても希望があれば、明るく生きていくことはできるだろう。
We hope that a negative outcome won't happen, but we suspect it might. （PRｐ９）
Future expectations must be uncertain to sustain hope; put differently, conditions must be unfavorable but not hopeless. （EA 284）
Primary Appraisal Components
1. If there is goal relevance, then any emotion is possible, including hope.
2. If there is goal incongruence, then any negative emotion is possible, and hope, too, which I have
called problematic; if there is goal congruence, then hope is not necessary.
Most secondary appraisal components are not involved. However:
7. Future expectations must be uncertain to sustain hope; put differently, conditions must be unfavorable but not hopeless.（EA284)
希望というのは状況が悪いから希望するのであって、うまくいっていれば希望などもつ必要がない。悪い状況で、将来どうなるかわからないが、 いいことが起きることもありえると認識する場合、希望という情動が発生するんだ、と。
パンドラの話は解釈がなかかな難しい。
希望は、ゼウスが瓶にいれた疫病、悲嘆、欠乏、犯罪などと同様に災いなのか？
俺なりに解釈すると、希望は災いと祝福のハーフみたいなもので、災いでもあるから、他の災いとともに瓶に詰め込められた
でも、なぜ、飛び立たなかったのか、蓋をしめられて飛び立たなかったのに、なぜ、いま人間は希望を持っているのか？・・・それはわからないなああ。
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