This comment challenges essentialist “brain biased” interpretations of emotions from a historical perspective. (Digital) humanities research shows that the embodying of emotions is historically contingent. Emotion metaphors do not so much reflect what is happening in our brain or in other parts of the body: they reflect what people think/thought is/was happening in and outside their body.
BährA., (2013). Furcht und Furchtlosigkeit. Göttliche Gewalt und Selbstkonstitution im 17. Jahrhundert. Göttingen, Germany: Vandenhoeck & Ruprecht.
2.
BallT. (2002). Confessions of a conceptual historian. Finish Yearbook of Political Thought, 6, 11–31.
3.
BoddiceR. (2014). The affective turn: Historicising the emotions. In ByfordJ.TileagăC. (Eds.), Psychology and history: Interdisciplinary explorations (pp. 147–156). Cambridge, UK: Cambridge University Press.
4.
FreseA.SchaafC. (1746). De electriciteit; of Pefroen, met het schaeps-hoofd ge-elektriseerd. Amsterdam: Ars superat fortunam.
5.
FrevertU. (2011). Emotions in history: Lost and found. Budapest, Hungary: CEU Press.
6.
FrevertU.BaileyC.EitlerP.GammerlB.HitzerB.PernauM.VerheyenN. (Eds.) (2014). Emotional lexicons: Continuity and change in the vocabulary of feeling 1700–2000. Oxford, UK: Oxford University Press.
7.
LakoffG. (2016). Language and emotion. Emotion Review, 8(3),
269–273
8.
McMahonD. (2006). Happiness. A history. New York, NY: Atlantic Monthly Press.
9.
PasterG. K. (2004). Humoring the body: Emotions and the Shakespearean stage. Chicago, IL: University Press of Chicago.
10.
RodenburghT. (1616). Keyser Otto den derden, en Galdrada: bly-eynde-spel. Amsterdam: P. Morgan.
11.
VosJ. (1698). Medea. Amsterdam: Erven J. Lescailje.
