Entry 1
After a hiatus from dancing, I started developing a performance piece for my documentary Itumeleng. For every session, I filmed myself processing topics brought up while speaking to my mother about our shared and separate lives. Conceptualizing the performance piece I focused on how to show the audience my inner world. Editing the material I understood that the piece was for me to embody my inner world. Entry 1 is a video diary journaling this.
aÏa
aÏa is a performance developed from the project Itumeleng, a documentary capturing a conversation between a mother and child about migration, intergenerational trauma, and healing. The film weaves together music, dance, and mixed-media art to expand on itu's visual world. The work will be performed by dancer itu Berglund and sound artist Renatha Frendberg. It is a sound and dance work that will highlight performative methods and spatiality with the theme of healing. Through the investigation of sound and somatic dance, itu and Renatha will interpret embodied self-knowledge about healing. Both artists have independently explored their mediums for healing during different periods. Through dance improvisation inspired by basic body awareness, foundations in street dance and contemporary dance, the dancer wants to invite to their healing body. The sound image will build on the sounds and movements that Renatha and itu explore together during conceptualization, as well as introducing new unknown elements in real time. With this performance, we want to create a room of dance and music, a room that allows the viewer to experience healing by staying in their emotions. We do this by using elements that remind the audience of themselves, blurring the line between performer and performance-goer, actively inviting to dialogue and not having a formal stage set-up.
aquatic pattern
Untitled, 2020
In recent years, I, like much of the online world, have been introduced to the world of AI. My journey into this field deepened with my exploration of basic concepts in the philosophy of consciousness, deep learning, and mathematical functions. This exploration, particularly fueled by Douglas R. Hofstadter's "Gödel, Escher, Bach: An Eternal Golden Braid," ignited my interest in patterns. Hofstadter's work led me to appreciate patterns and loops, as seen in my simple animation, "Aquatic Pattern," designed to mimic wave patterns. This piece serves as a visual metaphor for the complex processes of neural networking, offering an artistic view to these scientific phenomena.
My approach is mainly artistic, diverging from the scientific methods typically employed in neural networking, which rely on mathematical functions and machine (deep) learning to generate forms. While creating and replicating aesthetics is fascinating within the art world, the concept of pattern learning holds significant relevance across both modern science and various art disciplines. This leads me to wonder how we can create spaces that encourage the merging of different disciplines. My curiosity lies in the exploration of these spaces, where art and science merge to enrich our collective understanding and appreciation of the world around us.
https://www.youtube.com/watch?v=TkwXa7Cvfr8&t=648s by Emergent Garden.
Abyss
Still image from Abyss , 2023.Abyss is playful work, drawing inspiration from figures and diagrams from academic textbooks and research papers. The work wanders between being an aesthetically “meaningless” object and active symbol. The background essay G.E.B is available in the Texts section.
Untitled
Untitled, 2023
Where sound, visuals and poetry meet.
Sound - Ignacy Kratochwil
Text - Micaela Berglund
Mixed Collection
Workflow/Asset
TimeLine 1
Workflow, asset for ongoing project
Graphic work
Club VAAB
Artists’ Corner: Collage as a working method, Konstepidemin, Gibca Extended
Untitled project
Untilted ongoing large scale animation
World building project mixing 3d modelling/ 3d textures, photography and available 3d assests. 2023-Abyss (2024)
1 https://journals.sagepub.com/doi/full/10.1177/20416695211053352 (Joseph S. Lappin and Herbert H. Bell) (This illustration is based on a diagram of Gibson (1966, p. 244)
The collage/inspiration board for "Abyss" serves as a visual exploration into the depths of perception and consciousness. At its heart lies the Kanizsa triangle, a clever illusion that tricks the eye into seeing a triangle where none exists, challenging our notions of reality. Surrounding this are figures drawn from Keiji Tanaka’s paper Columns for Complex Visual Object Features in the Inferotemporal Cortex: Clustering of Cells with Similar but Slightly Differe , depicting a 'visual alphabet' within the inferior temporal cortex — a testament to how our brains encode complex visual information. Completing the collage is a diagram that unravels the mystery of how awareness and neuron processing intertwine, illustrating the seamless integration of sensory input with our conscious experience. Together, these elements weave a narrative that bridges the abstract with the tangible, inviting onlookers into a realm where illusion and understanding coalesce.
Early reference materials and 3d model sketches. 2022-2024 Abyss (2024).
Ongoing prototype project and sketches/sculptures/shape exploration. 2019-
1.
Engineering Love: A Deeper Dive into Language
Introduction
Exploring the concept of love through linguistic metaphors reveals their influence on our perceptions and behaviors regarding this emotion. This essay aims to examine the cognitive role of metaphors in shaping our understanding of love, integrating insights from works such as Miranda Fricker's Epistemic Injustice: Power and the Ethics of Knowing, George Lakoff and Mark Johnson's Metaphors We Live By, Alfred R. Mele's Self-Deception, and Bell Hooks' All About Love. By delving into these intersections, I aim to uncover how language not only reflects but also molds our experiences and societal norms surrounding love.
Motivated Reasoning and Cognitive Biases
Our comprehension of love, like many other experiences, is deeply entwined with motivated reasoning and cognitive biases, which skew our perception towards what we believe. This predisposition is analyzed in Miranda Fricker's work on epistemic injustice, illustrating how societal prejudices can invalidate or overlook individuals' capabilities to communicate their understandings of love. These prejudices permeate our everyday language and knowledge. This type of epistemic injustice distorts personal and collective perceptions, cementing a societal narrative that often excludes diverse and healthy expressions of love.
Therefore, Fricker emphasizes that a person's access to knowledge and their privilege to openly explore their social landscape are central for flourishing (Fricker, 2007). George Lakoff and Mark Johnson's Metaphors We Live By opens this discourse by emphasizing how metaphors profoundly shape our understanding of reality. They argue that metaphors do more than embellish language; they structure our thoughts and actions. For example, the metaphor "Love is madness," described as a metaphor we live by, portrays love as an uncontrollable force, potentially diminishing its capacity for nurturing and respect (Lakoff & Johnson, 2003). This representation influences how we perceive and engage with love, often prioritizing passion over the equally important aspects of care and mutual respect.
Alfred R. Mele's exploration of Self-Deception Unmasked further enriches this conversation by delving into the complexities of how we understand and shape our belief systems. Mele's work suggests that the beliefs we hold, based on our biases, confirm what we already hold to be true (Mele, 2001). The metaphors we employ, such as equating love with madness, can lead us to misinterpret our feelings or the nature of our relationships. This misinterpretation, in turn, complicates our ability to form healthy connections, as we may become entangled in the illusions fostered by our metaphoric understandings rather than grappling with the realities of our relationships.
bell hooks' All About Love: New Visions introduces a critical counterpoint to the passive notions of love that metaphors like "Love is madness" might suggest. hooks advocates for viewing love as an active, intentional practice—a series of caring actions rather than an overwhelming emotional state. This perspective challenges the view of love as something that happens to us, where all control is diminished. Rather, hooks proposes that love is something we do—a concept that encourages accountability, growth, and genuine connection (hooks, 2000)
The Problematic Nature of Divisive Communication
The challenge of divisive communication in shaping societal perceptions of love, which often supports unhealthy norms and erodes social cohesion, requires us to seek solutions that foster inclusivity and understanding. Miranda Fricker's concept of epistemic injustice emphasizes the importance of overcoming this divisiveness by adopting an approach to conversations about our experiences that is both thoughtful and inclusive (Fricker, 2007, pp. 3-5). Prioritizing language that is affirming and inclusive not only challenges stereotypes but also cultivates a more nuanced societal understanding of love. This involves a conscious effort to dismantle the stereotypes and prejudices that cloud discussions on love, echoing the broader endeavor to address epistemic injustices within societal discourse.
Building on this foundation, bell hooks' perspective on love as a verb presents a practical pathway towards enriching our collective dialogue on love. By framing love as an active practice rather than a passive state, hooks encourages us to explore and embrace the diversity of love's expressions (hooks, 2000, pp. 4-10). This active framework suggests a shift towards discussing love in more varied contexts, including but not limited to romantic love. Acknowledging and celebrating different kinds of love—such as platonic, familial, and self-love—enriches our understanding and experience of love as a multifaceted phenomenon (Fricker, 2007, p. 5).
Implementing these new frameworks requires public conversations about love that are inclusive and active. Discussing love among diverse groups and in various public forums can help to demystify the concept and break down the barriers erected by traditional, narrow conceptions of love. By actively promoting discussions that encompass the broad spectrum of love's expressions, we can challenge and ultimately transform societal norms surrounding love. This shift towards a more inclusive and active engagement with the concept of love aims to foster healthier interpersonal dynamics and contribute to a society that values and recognizes the richness of love in all its forms. Through this lens, love is recognized not as a monolithic emotion but as a complex experience shaped by a multitude of factors, including culture, identity, and personal history.
Epistemic Injustice and Love
Building on the imperative to utilize inclusive and active language in discussions about love, we pivot towards the systemic issue of epistemic injustice that Miranda Fricker illuminates (Fricker, 2007). This injustice, where dominant societal narratives sideline alternative conceptions and expressions of love, narrows our collective understanding, silencing diverse voices and experiences. By rallying against these constrictive narratives and embracing perspectives such as bell hooks', which champions love as an actionable commitment, we catalyze a shift towards a richer exploration of love. This shift not only recognizes but celebrates love's multifaceted nature, encouraging a departure from monolithic depictions to a richer tapestry of understanding.
bell hooks' portrayal of love as a verb—emphasizing will, choice, and action over passive feeling—serves as a beacon for transforming our dialogue on love. This approach challenges the passive and often destructive metaphors entrenched in societal narratives, offering a more dynamic, and empathetic engagement with love. Incorporating diverse perspectives fosters a comprehensive dialogue, enabling us to move beyond restrictive stereotypes. Through this enriched discourse, we pave the way for a societal reimagining of love, one that is nuanced and deeply resonant with the varied experiences that we experience. This evolution in understanding underscores the power of active, inclusive conversations in shaping a society that fully embraces the complexity of love (hooks, 2000).
Conclusion
The exploration of love through linguistic metaphors, motivated reasoning, and cognitive biases, informed by the works of Fricker, Lakoff and Johnson, Mele, and hooks, highlights the significant impact of language on our perceptions and behaviors regarding love. This essay advocates for a critical examination of the metaphors and narratives that shape our understanding of love, urging a shift towards more inclusive and action-oriented conceptualizations. This call for a critical examination of the metaphors and narratives surrounding love is not merely academic—it is a call for societal transformation. It is a pathway towards fostering healthier relationship dynamics and catalyzing a societal evolution that wholeheartedly embraces the diversity of expressions. In advocating for a multifaceted view of love, we encourage a departure from simplistic, one-dimensional portrayals, moving towards a richer, more nuanced appreciation that acknowledges love's myriad forms.
In concluding, the journey through language, perception, and love reaffirms the necessity of embracing love as an active, dynamic force in our lives. Love, as argued, transcends being an emotion experienced passively; it becomes a conscious practice of understanding, care, and responsibility that enriches our interactions and society at large. By engaging in deliberate actions that manifest love in its many forms, we not only enhance our personal relationships but also contribute to building a more empathetic, inclusive, and loving society. This evolution, driven by a deeper, more critical engagement with the language of love, holds the promise of a future where love in all its diversity is recognized, celebrated, and lived.
Works Cited List:
Fricker, M. (2007). Epistemic Injustice: Power and the Ethics of Knowing. Oxford University Press.
hooks, b. (2018). All About Love: New Visions. HarperCollins.
Lakoff, G., & Johnson, M. (2008). Metaphors We Live By. University of Chicago Press.
Mele, A. R. (2001). Self-Deception Unmasked. Princeton University Press.
2. The Physiology of the Soul
Introduction
Historical early evidence of the “essence” of life, thought to be the soul, was found in death. It was often thought that the soul left the body lifeless, and we were thereafter no longer human in death. Modern science however discards essentialism and vitalism, our personalities are rather accredited to our brain functions. In this essay I will investigate if the early proofs of the soul are arbitrary, and if there are other methods to address the question.
Purpose
Initially, it's important to define how the evidence should be presented and analysed. The evidence found from historical texts will be tested against the scientific method. The text will explore the possibility of methodically investigating the soul depending on whether previous evidence is arbitrary or not for the soul's proof.
Methodology of Natural Science
Scientific method is used to derive whether a theory can be tested with a hypothesis as a starting point. This hypothesis, through experiments, should provide results for or against the hypothesis. The methodology can be deductive, meaning we derive a conclusion from what is generally considered true. It can also be inductive which is that what follows from impressions or clues ("Nationalencyklopedin").
Scientific work deals with matter and mechanics meaning that science is concerned with what physically exists and causal relationships. Research and theories can thus be falsified, which is important for scientific methodology. Therefore it follows that if a hypothesis cannot be falsified, it cannot be scientifically addressed and consistently does not belong to science (Chalmers, 2013, pp. 54-64).
Early Soul Evidence and Definitions
In the following sections, the text will explore the possibility of soul evidence and whether early evidence for the soul aligns with modern scientific methodology. The immediate issue with the soul evidence will become apparent due to the soul's immateriality, with this conflicting with modern biology. According to the National Encyclopedia, the soul is what drives our will and shapes a person. This view holds the soul's substance as independent from the body. It is equated to our ego that shapes our person, but perspectives on its form differ. Ancient thinkers like Descartes claimed the soul had no form to relate to. On the other hand, within folklore and spiritual circles, the soul was believed to be a spirit or a ghost ("Nationalencyklopedin").
An alternative view described by the National Encyclopedia equates the soul with the physical self. The soul, therefore, cannot be separated from the body in contrast to our first description. The soul is equated to the consciousness rather than an essence that gives life to our consciousness. What is significant for both descriptions is that the soul does not have a fixed form that can be studied under a microscope ("Nationalencyklopedin"). Before addressing this further, I want to focus my text on soul evidence in historical religious and philosophical context.
Religious and Philosophical Evidence of the Soul
The first evidence the text will present and analyze from the scientific working method are philosophical proofs from history. The philosopher of interest is René Descartes who devoted meditations on being and consciousness. Descartes writes in his meditations about the soul and the body as two different objects separate from each other. The body is material but only an extension according to Descartes. The soul according to Descartes is whole and indivisible, and his primary evidence for it is that he thinks. Descartes argues that he can doubt his body and surroundings but not the soul. He cannot doubt it because he thinks or "is". He alternately uses the terms mind and soul as the same thing (Johnson).
The first problem with Descartes' argument to disprove or prove the existence of the soul is its materiality. Descartes describes the soul as something that does not have its own substance, which is something we cannot scientifically address. The second problem is that he cannot prove that the soul/mind is not the same thing as the brain. We can scientifically address the brain, but this has no substantial connection to soul evidence as it is not material according to Descartes (Johnson).
Descartes' proof for the soul is based on the notion that the thing that controls our will is the soul rather than exploring whether the brain, the physical body, is the thing that controls our will. He falls into a form of essentialism where he argues for an essence in the body that gives it life. Descartes wants to describe the soul as a rational spirit and thus describe the mechanics of mind and body. However, his description does not fit the view of the mind from a modern perspective. Vitalism, which Descartes also employs, is considered to have no role in modern biology (Godfrey-Smith, 2016, pp. 15-19).
The mechanics Descartes describes in the body are not linked to the body’s own material. Descartes means to argue that our biological functions are solely in place due to the essence of the soul (Johnson). When examining the religious evidence for the soul we find that they are structured much like the evidence for the soul in earlier sections. In different religious schools of thought, like philosophy, the soul is the essence that gives life to our bodies at birth. Unlike some philosophical views however, the soul is eternal and of higher regard than in connection to living people. The soul is also meant to be what connects us to divinity in religious scripture. Hence, we must be born with it to live a life with God ("Soul," Britannica). This argument is purely theological and philosophical, therefore lacking a scientific basis. There is no material evidence to scrutinize in scientific trials, the proofs are not falsifiable, and they follow no acceptable scientific procedure to be accepted in the world of science.
A common perception of the body and soul relationship in the various religions is duality. Instead of a concrete depiction of the soul, the body and soul are distinguished. Thus, the soul becomes something believed not to be visible in the body. The argument is that without the soul, the body has no life and therefore the soul must exist ("Soul," Britannica). An objection is that we have many bodily processes that are not visible, but this does not mean that they are not material and mechanical processes that can be described scientifically. Peter Godfrey-Smith writes in Philosophy of Biology that biology deals with parts, with a mechanical view, in a system. The religious and philosophical evidence and explanations fail in their soul/body descriptions (Godfrey-Smith, 2016, pp. 15-19).
The arguments fail in regards to being able to be considered scientifically accurate. They do not lay the groundwork for the possibility to be tested scientifically and therefore forfeit verification or falsification. Godfrey-Smith means that the theological and philosophical worldview were replaced by the mechanical worldview in a paradigm shift that applies causality based on physical phenomena (Godfrey-Smith, 2016, p. 60).
Concluding Thoughts
It is evident from earlier beliefs that pondering and formulating thoughts is not a reasonable way to explore whether the soul truly exists. The brain is an organ that researchers have done extensive research on. How it functions in the body and shapes our personalities is what is of interest in modern science (Godfrey-Smith, 2016, p. 19). In the field of neuroscience, the idea of distinguishing between what is not material contra the physical and mechanical has been essential for ushering this new paradigm. The recipe for consciousness is found in the body and its physical surroundings (O’Shea, 2005, pp. 2-3).
An experiment that follows the development of different people over time, their environment, while conducting brain mapping is possible. This idea and study would not be dissimilar from a recent study on brain mapping in reference to political ideologies (National Library of Medicine). To further explore our biology, we must formulate theories and find results that meet alternative views and theories.
One approach would be to work transdisciplinarily with the question of our consciousness. Fields like psychology, neurology, and biology could produce results stemming from the materiality of the brain, our brains' interaction with our environments, and this interaction's relation to our behavior. Peter Smith-Godfrey presents in Chapter 8 of his book a study where the fields of evolutionary psychology and cultural evolution have met to conduct interdisciplinary research (Godfrey-Smith, 2016, pp. 131-138). With research that brings together researchers from different backgrounds, we have ample opportunities to not only disregard the idea of a soul but also to answer the consciousness problem within modern science.
Works Cited List
Chalmers, A. F. (2013). What Is This Thing Called Science? (4th ed.). Hackett Publishing. pp. 54-64.
Godfrey-Smith, P. (2016). Philosophy of Biology. Princeton University Press. pp. 15-19, 60, 131-138.
Johnson, I. (n.d.). René Descartes: Meditations on First Philosophy. Retrieved October 12, 2023, from http://johnstoniatexts.x10host.com/descartes/descartesmeditationshtml.htm#firstmeditation
Levinson, R. (n.d.). Retrieved October 12, 2023, from https://books.google.se/books?hl=sv&lr=&id=lJWKAgAAQBAJ&oi=fnd&pg=PA165&dq=what+is+scientific+method&ots=eFxeUkp-4Q&sig=DzVVNIBGAaETNCOFO5UqNY6Jydw&redir_esc=y#v=onepage&q=what%20is%20scientific%20method&f=false
Nationalencyklopedin. (n.d.). Vetenskap. Retrieved October 13, 2023, from https://www-ne-se.ezproxy.ub.gu.se/uppslagsverk/encyklopedi/l%C3%A5ng/vetenskap
National Library of Medicine. (2011). Political Orientations Are Correlated with Brain Structure in Young Adults. Retrieved October 12, 2023, from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3092984/
O’Shea, M. (2005). The Brain: A Very Short Introduction. Oxford University Press. pp. 2–4.
“Soul.” (n.d.). In Britannica. Retrieved October 13, 2023, from https://www.britannica.com/topic/soul-religion-and-philosophy
3.Engineering Joy: An Exploration
Introduction
Joy, which can be a profoundly positive but also a complex emotion, defies simple categorization. Its manifestations range from the immediate and physical to the deeply personal and spiritual. This essay seeks to explore the multifaceted nature of joy by examining its external and physical forms, comparing these with personal experiences of joy and academic interpretations. We begin our journey with insights from Paul Ekman's Emotions Revealed, focusing on a compelling depiction of joy from a family reunion. This image will serve as a springboard into further discussions on the nature of joy, drawing upon the works of Adam Potkay, Marghanita Laski, and Alf Gabrielsson, as well as critiquing the portrayal of joy in a generated response from ChatGPT.
Physical Expressions of Joy: Ekman and Potkay
Paul Ekman's exploration of joy through emotion decoding reveals a compelling narrative about how joy is not just felt internally but also expressed vividly through our physical demeanor. In his analysis, the physical expressions of joy, such as wide smiles and open arms, are not mere responses to positive stimuli but deep-seated evolutionary behaviors that signal our contentment and openness to social engagement (Ekman, 2004, p. 191). Ekman's insights suggest that these expressions of joy serve a dual purpose: they are manifestations of our internal state of joy that help us connect to the people around us.
The photograph of the family reunion, with its display of genuine smiles and eager embraces, exemplifies this dual nature of joy's physical expressions. It not only captures a moment of unbridled joy but also invites viewers into the experience, clearly exemplifying the joy between the family members as a collective experience.
Adam Potkay further enriches our understanding of joy's physicality by delving into the overwhelming and animating nature of the emotion (Potkay, 2011, p. 4). His descriptions suggest that joy can engulf the entire body, leading to expressions that are both involuntary and deeply expressive of the emotion's intensity. This perspective aligns with Ekman's observations but adds an additional layer of complexity by highlighting the sometimes overwhelming nature of joy. Potkay's discussions prompt us to consider how joy can surpass mere facial expressions to encompass the entire body, leading to a state where one is wholly consumed by the emotion.
Joy Beyond the Physical: Laski and Gabrielsson
Marghanita Laski's exploration of ecstasy in both secular and religious experiences introduces a nuanced perspective on joy that extends beyond its physical manifestations (Laski, 1990, p. 154). Her work suggests that joy, in its most profound form, can catalyze a transformative experience that reshapes one's perception of self and reality. Laski's analysis of ecstasy highlights how joy can elevate individuals to a state of being that transcends the ordinary experience of consciousness, offering glimpses into our existence that are typically beyond our reach.
Alf Gabrielsson's investigation into the quasi-physiological phenomena associated with musical joy further complicates our understanding of the emotion (Gabrielsson, 2013, p. 91). Gabrielsson posits that joy, particularly in the context of music, can evoke sensations that feel almost out-of-body. This perspective aligns with Laski's observations on ecstasy but focuses on the unique power of music to transport individuals to states of heightened emotional awareness. Gabrielsson's work underscores the capacity of joy to transcend the physical confines of the body, suggesting that the emotion can mediate experiences that defy easy categorization within the conventional emotional spectrum.
Adding to this, Potkay eloquently discusses the unifying aspect of joy, suggesting that it does more than just fill us with a sense of personal satisfaction or well-being. It acts as a powerful force that connects us to our surroundings and to each other, going beyond words and individual experiences (Potkay, 2011, pp. 3-20). This aspect of joy, according to Potkay, enables individuals to feel a profound sense of oneness with the world, fostering a deep connection that transcends the boundaries of the self. This connection is not just about shared happiness but about a deeper, almost spiritual communion with the natural world and with fellow human beings. Potkay's insights remind us that joy is not an isolated or selfish emotion but a collective experience that can unite us in our most profound moments of happiness and understanding.
The Use and Misuse of Joy in Positive Psychology
The discourse on joy within positive psychology unfolds against a backdrop of attempts to quantify and enhance human happiness and well-being. This field, while pioneering in its focus on positive human experiences, encounters nuanced critiques concerning its treatment of emotions like joy. The observations by Eva Illouz and Barbara Ehrenreich serve as pivotal points of departure for reevaluating the portrayal and application of joy within this psychological framework (Illouz, 2013, p. 3; Ehrenreich, 2011, p. 19). These critiques underscore a tension between the commendable goal of fostering well-being and the potential reduction of joy to a simplistic or instrumental status.
Reflecting on Adam Potkay’s insights reveals a stark contrast to some of positive psychology's applications of joy (Potkay, 2011, pp. 3-20). Potkay articulates joy not merely as an emotion to be pursued for individual contentment but as a profound, existential experience that connects us deeply with others and the world around us. This perspective challenges any reductive tendencies in positive psychology, advocating for a recognition of joy's complexity and its capacity to transcend individualistic pursuits.
Similarly, Marghanita Laski’s exploration of ecstatic experiences, both secular and religious, points to dimensions of joy that escape easy categorization or cultivation through positive interventions alone (Laski, 1990, p. 154). Alf Gabrielsson's examination of strong emotional experiences induced by music further amplifies this view, highlighting joy's ability to evoke quasi-physiological responses that connect individuals to something beyond their immediate self (Gabrielsson, 2013, p. 91).
The critiques and observations presented do not seek to undermine the value of positive psychology but rather to enrich its discourse with a more nuanced understanding of joy. They invite a reconsideration of how joy is conceptualized within this field, urging a shift from seeing it as an endpoint of individual achievement to recognizing it as a complex, often communal, and transcendently powerful part of the human experience.
This broader conception of joy — as a force that unites, transforms, and transcends — offers a compelling counterpoint to the risk of commodifying joy or viewing it as a mere tool for psychological well-being. It emphasizes joy's role in fostering deep connections and understanding, both of which are essential for a holistic sense of well-being that positive psychology aims to achieve.
In integrating these critical perspectives with the foundational goals of positive psychology, there is an opportunity to deepen our collective inquiry into joy. This approach acknowledges joy's immediate pleasures while also embracing its profound ability to connect us to the larger tapestry of life, offering a richer, more textured understanding of well-being.
ChatGPT's Portrayal of Joy: An Examination and Critique
ChatGPT's response to what joy is presents it as a universally positive and delightful feeling of happiness, satisfaction, and well-being. The AI describes joy as an emotional reaction typically arising from experiences or achievements that bring satisfaction or happiness. It recognizes joy as both fleeting and intense, as well as lasting and stable, encompassing a range of experiences from receiving surprises to enduring contentment. Furthermore, it acknowledges joy's ability to be evoked by a myriad of life events and its subjective nature, highlighting the personal variability in what brings individuals joy.
However, this depiction, while accurate on the surface, simplifies the complexity of joy and its broader implications. By focusing predominantly on joy's positive aspects, ChatGPT's response misses the depth explored by academic discussions on the topic. For example, it does not address the ecstatic or overwhelming aspects of joy that can defy immediate understanding or control, as described by Potkay. Nor does it delve into the transformative experiences of joy that can alter one's sense of self or reality, a theme central to Laski's and Gabrielsson's work.
Moreover, ChatGPT's equating of joy with happiness and well-being, though not entirely wrong, overlooks the nuanced differences between these emotions and states of being. Joy, as discussed in the academic texts, can transcend the individual, connecting us with others and the world in profound ways that mere happiness or satisfaction cannot capture. The AI's portrayal lacks this dimension of collective experience and transformation, presenting joy as a more insular and less complex phenomenon than it truly is.
Conclusion
In conclusion, joy emerges from our exploration as an emotion of rich complexity and profound depth. Through the academic lenses of Ekman, Potkay, Laski, and Gabrielsson, we gain insights into the multifaceted nature of joy, from its physical expressions to its existential implications. The re-examination of ChatGPT's portrayal of joy highlights the importance of a nuanced understanding, one that appreciates not only the immediate and positive aspects of joy but also its capacity for overwhelming intensity, deep transformation, and collective experience. As we continue to explore the nature of joy, it becomes evident that this emotion is not merely a personal feeling of happiness or satisfaction but a vital component of the human experience, capable of connecting us more deeply to ourselves, to others, and to the world around us.
Works Cited List
Ehrenreich, Barbara. Gilla Läget: Hur Allt Gick Åt Helvete Med Positivt Tänkande. Leopard Förlag, 2011. p. 19
Ekman, Paul. Emotions Revealed. Macmillan, 2004. p. 154
Gabrielsson, Alf. Starka Musikupplevelser. 2013. p. 91
Illouz, Eva. Cold Intimacies. John Wiley & Sons, 2013. p. 3
Laski, Marghanita. Ecstasy in Secular and Religious Experiences. Tarcher, 1990. p. 154
Potkay, Adam. The Story of Joy: From the Bible to Late Romanticism. Cambridge University Press, 2011.