Envy, propelled by fear, can be even more toxic than anger, because it involves the thought that other people enjoy the good things of life which the envier can't hope to attain through hard work and emulation.
Martha NussbaumRead
Disgust is often more deeply buried than envy and anger, but it compounds and intensifies the other negative emotions.
Interpretation
Disgust is a powerful yet hidden emotion that can amplify other negative feelings.
In this quote, Martha Nussbaum highlights the idea that while feelings like envy and anger may be more overt, disgust can lurk beneath the surface, influencing our emotional landscape. This underlying emotion can intensify and magnify other negative feelings, leading to a more complex emotional experience that may not be immediately recognized or addressed.
In practice
In a psychology lecture about the complexities of human emotions, one might use this quote to illustrate how disgust can influence behaviors.
Envy, propelled by fear, can be even more toxic than anger, because it involves the thought that other people enjoy the good things of life which the envier can't hope to attain through hard work and emulation.
This is true across every single society; we project grossness onto a racial or gender subgroup or caste. A big part of social subordination and discrimination is to ascribe hyper-animality to other groups and use that as an excuse for subordinating them further.
Often, we feel helpless in lots of situations in our lives. The way anger gets a grip on us is it seems to be a way to extricate ourselves from helplessness.
Courses in the humanities, in particular, often seem impractical, but they are vital, because they stretch your imagination and challenge your mind to become more responsive, more critical, bigger.
I find so often, you know, just on a very mundane level; you've got a meeting and your child's acting in a school play. You can't do both things. And it's not simply that you can't do both, but whatever you do, you're going to be neglecting something that's really important.
Look at the great tradition of Western political philosophy. Those people were all immersed in revolutionary movements. Most weren't career academics - often, they were too radical to be accepted in the academy. Rousseau's books were banned. Jeremy Bentham and John Stuart Mill couldn't hold academic positions because they were atheists.
Indeed, when religious people quarrel about religion, or hungry people quarrel about victuals, it looks as if they had not much of either among them.
As for fame, fame felt like nothing. Fame was not a sensation like love or hunger or loneliness, welling from within and invisible to the outside eye. It was rather entirely external, coming from the minds of others. It existed in the way people looked at him or behaved towards him. In that, being famous was no different from being gay, or Jewish, or from a visible minority: you are who you are, and then people project onto you some notion they have.
Death is a mystery, and burial is a secret.
Whether in the intellectual pursuits of science or in the mystical pursuits of the spirit, the light beckons ahead, and the purpose surging in our nature responds.
To believe that God created a plurality of worlds, at least as numerous as what we call stars, renders the Christian faith at once little and ridiculous; and scatters it in the mind like feathers in the air.
Reason is non-negotiable. Try to argue against it, or to exclude it from some realm of knowledge, and you've already lost the argument, because you're using reason to make your case. ... We don't "believe" in reason.
Subscribe for the occasional hand-picked quote. No noise.