The history of human emotions | Tiffany Watt Smith

196,075 views ใƒป 2018-01-31

TED


ืื ื ืœื—ืฅ ืคืขืžื™ื™ื ืขืœ ื”ื›ืชื•ื‘ื™ื•ืช ื‘ืื ื’ืœื™ืช ืœืžื˜ื” ื›ื“ื™ ืœื”ืคืขื™ืœ ืืช ื”ืกืจื˜ื•ืŸ.

ืžืชืจื’ื: Shlomo Adam ืžื‘ืงืจ: Sigal Tifferet
00:12
I would like to begin with a little experiment.
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ืื ื™ ืจื•ืฆื” ืœืคืชื•ื— ื‘ื ื™ืกื•ื™ ืงื˜ืŸ.
00:15
In a moment, I'm going to ask if you would close your eyes
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ื‘ืขื•ื“ ืจื’ืข ืื‘ืงืฉ ืžื›ื ืœืขืฆื•ื ืืช ื”ืขื™ื ื™ื™ื
00:18
and see if you can work out
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ื•ืœืจืื•ืช ืื ืชืฆืœื™ื—ื• ืœื–ื”ื•ืช
00:20
what emotions you're feeling right now.
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ืืช ื”ืจื’ืฉื•ืช ืฉืืชื ืžืจื’ื™ืฉื™ื ื›ืจื’ืข.
ืื™ื ื›ื ืืžื•ืจื™ื ืœื”ืชื•ื•ื“ื•ืช ืขืœื™ื”ื;
00:23
Now, you're not going to tell anyone or anything.
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00:25
The idea is to see how easy or perhaps hard you find it
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ื”ืจืขื™ื•ืŸ ื”ื•ื ืœืจืื•ืช ื‘ืื™ื–ื• ืงืœื•ืช, ืื• ืงื•ืฉื™,
00:29
to pinpoint exactly what you're feeling.
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ืืชื ืžืฆืœื™ื—ื™ื ืœื–ื”ื•ืช ื‘ืžื“ื•ื™ืง ืžื” ืืชื ืžืจื’ื™ืฉื™ื.
00:32
And I thought I'd give you 10 seconds to do this.
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ื—ืฉื‘ืชื™ ืœื”ืงืฆื™ื‘ ืœื–ื” 10 ืฉื ื™ื•ืช.
00:35
OK?
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ื‘ืกื“ืจ?
00:37
Right, let's start.
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ื˜ื•ื‘, ื”ื‘ื” ื ืชื—ื™ืœ.
ื‘ืกื“ืจ, ืชื ื”ื–ืžืŸ.
00:48
OK, that's it, time's up.
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00:49
How did it go?
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ืื™ืš ื”ื™ื”?
ืื•ืœื™ ื—ืฉืชื ื ืชื•ื ื™ื ืœืœื—ืฅ ืžืกื•ื™ื,
00:51
You were probably feeling a little bit under pressure,
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00:53
maybe suspicious of the person next to you.
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ืื•ืœื™ ื—ืฉื“ืชื ื‘ืื“ื ืฉืœืฆื™ื“ื›ื;
00:55
Did they definitely have their eyes closed?
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ื”ืื ื”ื•ื ืื• ื”ื™ื ืขืฆืžื• ืขื™ื ื™ื™ื ื‘ืืžืช?
00:58
Perhaps you felt some strange, distant worry
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ืื•ืœื™ ื—ืฉืชื ืื™ื–ื• ื“ืื’ื” ืžืฉื•ื ื” ื•ืžืจื•ื—ืงืช
01:01
about that email you sent this morning
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ื‘ื ื•ื’ืข ืœื“ื•ื"ืœ ืฉืฉืœื—ืชื ื”ื‘ื•ืงืจ,
01:04
or excitement about something you've got planned for this evening.
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ืื• ื”ืชืจื’ืฉื•ืช ืœืงืจืืช ืžืฉื”ื• ืฉืชื›ื ื ืชื ืœื”ืขืจื‘.
01:07
Maybe you felt that exhilaration that comes when we get together
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ืื•ืœื™ ื—ืฉืชื ืืช ื”ืชืจื•ืžืžื•ืช ื”ืจื•ื— ืฉืžื•ืคื™ืขื” ื›ืฉืžืชื›ื ืกื™ื ื™ื—ื“ ื‘ืงื‘ื•ืฆื•ืช ื’ื“ื•ืœื•ืช,
01:10
in big groups of people like this;
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ื›ืžื• ื–ืืช;
01:12
the Welsh called it "hwyl,"
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ื‘ื ื™ ื•ื•ื™ื™ืœืก ืžื›ื ื™ื ื–ืืช "ื”ื•ื•ืœ,"
01:14
from the word for boat sails.
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ืžื”ืžื™ืœื” "ืžืคืจืฉ."
01:17
Or maybe you felt all of these things.
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ื•ืื•ืœื™ ื—ืฉืชื ืืช ื›ืœ ืืœื”.
01:20
There are some emotions which wash the world in a single color,
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ื™ืฉ ืจื’ืฉื•ืช ืฉืฆื•ื‘ืขื™ื ืืช ื”ืขื•ืœื ื‘ืฆื‘ืข ื™ื—ื™ื“,
01:23
like the terror felt as a car skids.
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ื›ืžื• ื”ืื™ืžื” ืฉื—ืฉื™ื ื›ืฉื”ืžื›ื•ื ื™ืช ืžื—ืœื™ืงื”.
01:27
But more often, our emotions crowd and jostle together
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ืืš ืœืขืชื™ื ืงืจื•ื‘ื•ืช ื™ื•ืชืจ, ื”ืจื’ืฉื•ืช ืฆืคื•ืคื™ื ื•ืžืชื ื’ืฉื™ื ื–ื” ื‘ื–ื”
01:29
until it is actually quite hard to tell them apart.
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ืขื“ ืฉืงืฉื” ืœืžื“ื™ ืœื”ื‘ื—ื™ืŸ ื‘ื™ื ื™ื”ื.
01:33
Some slide past so quickly you'd hardly even notice them,
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ื™ืฉ ืฉื—ื•ืžืงื™ื ื‘ืžื”ื™ืจื•ืช ื›ื” ืจื‘ื”, ืขื“ ืฉื›ืžืขื˜ ื•ืœื ืžืฉื’ื™ื—ื™ื ื‘ื”ื,
ื›ืžื• ื”ื ื•ืกื˜ืœื’ื™ื” ืฉื’ื•ืจืžืช ืœื›ื ืœื”ื•ืฉื™ื˜ ื™ื“ ืืœ ืžื•ืชื’ ืžื•ื›ืจ ื‘ืžืจื›ื•ืœ.
01:37
like the nostalgia that will make you reach out
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01:39
to grab a familiar brand in the supermarket.
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01:42
And then there are others that we hurry away from,
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ื•ื™ืฉ ืจื’ืฉื•ืช ืฉืื ื• ืžืžื”ืจื™ื ืœื—ืžื•ืง ืžื”ื,
01:45
fearing that they'll burst on us,
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ืฉืžื ื™ืขืœื• ืขืœ ื’ื“ื•ืชื™ื”ื ื•ื™ืฆื™ืคื• ืื•ืชื ื•
01:47
like the jealousy that causes you to search a loved one's pockets.
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ื›ืžื• ื”ืงื ืื” ืฉื’ื•ืจืžืช ืœื ื• ืœื—ื˜ื˜ ื‘ื›ื™ืกื™ื ืฉืœ ืื“ื ืื”ื•ื‘.
01:52
And of course, there are some emotions which are so peculiar,
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ื•ื›ืžื•ื‘ืŸ, ื™ืฉ ืจื’ืฉื•ืช ื›ื” ืžืฉื•ื ื™ื,
01:55
you might not even know what to call them.
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ืฉืœืคืขืžื™ื ืื™ื ื ื• ื™ื•ื“ืขื™ื ืื™ืš ืœื›ื ื•ืชื.
01:57
Perhaps sitting there, you had a little tingle of a desire
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ื‘ื™ื•ืฉื‘ื›ื ื›ืืŸ, ืื•ืœื™ ืขืœืชื” ื‘ื›ื ื“ืงื™ืจืช-ืชืฉื•ืงื” ืงืœื”
02:00
for an emotion one eminent French sociologist called "ilinx,"
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ืฉืœ ื”ืจื’ืฉ ืฉืกื•ืฆื™ื•ืœื•ื’ ืฆืจืคืชื™ ื™ื“ื•ืข ื›ื™ื ื” "ืื™ืœื™ื ืงืก":
ื”ื˜ื™ืจื•ืฃ ื”ืงืœ ืฉืžืชืœื•ื•ื” ืœืคืขื•ืœื•ืช ืชื•ื”ื• ืงืœื•ืช-ืขืจืš.
02:05
the delirium that comes with minor acts of chaos.
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02:08
For example, if you stood up right now and emptied the contents of your bag
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ืœืžืฉืœ, ืœืงื•ื ืคืชืื•ื ื•ืœืจื•ืงืŸ ืืช ืชื›ื•ืœืช ื”ืชื™ืง ืขืœ ื”ืจืฆืคื”.
02:12
all over the floor.
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02:13
Perhaps you experienced one of those odd, untranslatable emotions
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ืื•ืœื™ ื—ื•ื•ื™ืชื ืืช ืื—ื“ ืžืื•ืชื ืจื’ืฉื•ืช ืžื•ื–ืจื™ื, ืฉืงืฉื” ืœืชืจื’ื,
02:17
for which there's no obvious English equivalent.
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ื•ืฉืื™ืŸ ืœื”ื ืžื™ืœื” ืžืงื‘ื™ืœื” ื‘ืื ื’ืœื™ืช.
02:20
You might have felt the feeling the Dutch called "gezelligheid,"
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ืื•ืœื™ ื—ืฉืชื ืืช ื”ืจื’ืฉ ืฉื”ื”ื•ืœื ื“ื™ื ืžื›ื ื™ื "ื’ื™ื–ืœื™ื”ื™ื™ื“,"
02:23
being cozy and warm inside with friends when it's cold and damp outside.
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ืœื”ืจื’ื™ืฉ ื ื•ื—ื•ืช ื•ื—ืžื™ืžื•ืช ื‘ื‘ื™ืช ื‘ื—ื‘ืจืช ื™ื“ื™ื“ื™ื, ื›ืฉื‘ื—ื•ืฅ ืงืจ ื•ืจื˜ื•ื‘.
02:28
Maybe if you were really lucky,
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ื•ืื ื‘ืืžืช ื”ืชืžื–ืœ ืžื–ืœื›ื,
02:30
you felt this:
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ื—ืฉืชื ืืช ื–ื”:
02:32
"basorexia,"
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"ื‘ืืกื•ืจืงืกื™ื”,"
02:33
a sudden urge to kiss someone.
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ื“ื—ืฃ ืคืชืื•ืžื™ ืœื ืฉืง ืžื™ืฉื”ื•.
02:35
(Laughter)
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(ืฆื—ื•ืง)
02:38
We live in an age
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ืื ื• ื—ื™ื™ื ื‘ืขื™ื“ืŸ
02:40
when knowledge of emotions is an extremely important commodity,
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ืฉื‘ื• ื™ื“ืข ื”ืจื’ืฉื•ืช ื”ื•ื ืžื•ืฆืจ ื‘ืขืœ ื—ืฉื™ื‘ื•ืช ืขืฆื•ืžื”,
02:45
where emotions are used to explain many things,
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ื›ืฉื”ืจื’ืฉื•ืช ืžืฉืžืฉื™ื ืœื”ืกื‘ื™ืจ ื“ื‘ืจื™ื ืจื‘ื™ื,
ื”ื ืžื ื•ืฆืœื™ื ืข"ื™ ื”ืคื•ืœื™ื˜ื™ืงืื™ื ืฉืœื ื•,
02:49
exploited by our politicians,
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ืžืชื•ืžืจื ื™ื ื‘ื™ื“ื™ ืืœื’ื•ืจื™ืชืžื™ื.
02:51
manipulated by algorithms.
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02:53
Emotional intelligence, which is the skill of being able to recognize and name
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ื”ืื™ื ื˜ืœื™ื’ื ืฆื™ื” ื”ืจื’ืฉื™ืช, ื”ืžื™ื•ืžื ื•ืช ืœื–ื”ื•ืช ื•ืœื ืงื•ื‘ ื‘ืฉืžื•ืช ืจื’ืฉื•ืชื™ืš
02:58
your own emotions and those of other people,
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ื•ืจื’ืฉื•ืช ื”ื–ื•ืœืช,
03:00
is considered so important, that this is taught in our schools and businesses
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ืžืงื•ื‘ืœืช ื›ื—ืฉื•ื‘ื” ื›ืœ-ื›ืš, ืขื“ ืฉื”ื™ื ื ืœืžื“ืช ื‘ื‘ืชื™-ืกืคืจ ื•ื‘ืขืกืงื™ื
03:04
and encouraged by our health services.
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ื•ื–ื•ื›ื” ืœืขื™ื“ื•ื“ ืžืฆื“ ืฉื™ืจื•ืชื™ ื”ื‘ืจื™ืื•ืช ืฉืœื ื•.
03:07
But despite all of this,
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ืื‘ืœ ื—ืจืฃ ื›ืœ ื–ืืช,
03:09
I sometimes wonder
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ืื ื™ ืชื•ื”ื” ืœืคืขืžื™ื
ืื ื”ื—ืฉื™ื‘ื” ืฉืœื ื• ืขืœ ืจื’ืฉื•ืช ื”ื•ืœื›ืช ื•ื ืขืฉื™ืช ื“ืœื”.
03:11
if the way we think about emotions is becoming impoverished.
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03:15
Sometimes, we're not even that clear what an emotion even is.
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ืœืคืขืžื™ื ื›ื‘ืจ ืœื ื‘ืจื•ืจ ืœื ื• ืืคื™ืœื• ืžื”ื• ืจื’ืฉ.
03:21
You've probably heard the theory
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ืื•ืœื™ ืฉืžืขืชื ืขืœ ื”ืชื™ืื•ืจื™ื”,
03:23
that our entire emotional lives can be boiled down
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ืœืคื™ื” ื ื™ืชืŸ ืœืชืžืฆืช ืืช ื›ืœ ื—ื™ื™ ื”ืจื’ืฉ ืฉืœื ื•
ืœืงื•ืžืฅ ืจื’ืฉื•ืช ื‘ืกื™ืกื™ื™ื.
03:26
to a handful of basic emotions.
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03:29
This idea is actually about 2,000 years old,
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ื”ืจืขื™ื•ืŸ ื”ื–ื” ื”ื•ื ื‘ืขืฆื ื‘ืŸ ื›-2,000 ืฉื ื”,
03:31
but in our own time,
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ืื‘ืœ ื‘ื™ืžื™ื ื•,
ื™ืฉ ืคืกื™ื›ื•ืœื•ื’ื™ื ืื‘ื•ืœื•ืฆื™ื•ื ื™ื™ื ืฉื˜ื•ืขื ื™ื ืฉืฉืฉืช ื”ืจื’ืฉื•ืช ื”ืืœื” -
03:33
some evolutionary psychologists have suggested that these six emotions --
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ืฉืžื—ื”, ืขืฆื‘, ืคื—ื“, ื’ื•ืขืœ, ื›ืขืก, ื”ืคืชืขื” -
03:37
happiness, sadness, fear, disgust, anger, surprise --
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ื›ืœ ืื“ื ื‘ืขื•ืœื ืžื‘ื˜ื ืื•ืชื ื‘ื“ื™ื•ืง ื‘ืื•ืชื• ื”ืื•ืคืŸ,
03:42
are expressed by everyone across the globe in exactly the same way,
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03:45
and therefore represent the building blocks
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ื•ืœื›ืŸ ื”ื ืžื™ื™ืฆื’ื™ื ืืช ืื‘ื ื™ ื”ื‘ื ื™ื™ืŸ
ืฉืœ ื›ืœ ื—ื™ื™ ื”ืจื’ืฉ ืฉืœื ื•.
03:48
of our entire emotional lives.
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ื›ืฉืจื•ืื™ื ื›ืš ืืช ื”ืจื’ืฉ,
03:51
Well, if you look at an emotion like this,
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ื”ืจื™ื”ื• ืจืคืœืงืก ืคืฉื•ื˜:
03:53
then it looks like a simple reflex:
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03:55
it's triggered by an external predicament,
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ื”ื•ื ืžื•ืคืขืœ ืข"ื™ ืžืฆื‘ ื—ื™ืฆื•ื ื™,
03:57
it's hardwired,
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ื”ื•ื ืฆืจื•ื‘ ื‘ื ื•,
03:59
it's there to protect us from harm.
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ื•ื ื•ืขื“ ืœื”ื’ืŸ ืขืœื™ื ื•.
ืืชื ืจื•ืื™ื ื“ื•ื‘, ืงืฆื‘ ื”ืœื‘ ืžื•ืืฅ,
04:02
So you see a bear, your heart rate quickens,
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04:04
your pupils dilate, you feel frightened, you run very, very fast.
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ื”ืื™ืฉื•ื ื™ื ืžืชืจื—ื‘ื™ื, ืืชื ื—ืฉื™ื ืคื—ื“ ื•ืจืฆื™ื ืžื”ืจ, ืžื”ืจ.
04:09
The problem with this picture is,
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ื”ื‘ืขื™ื” ื”ื™ื ืฉืชื™ืื•ืจ ื–ื”
04:11
it doesn't entirely capture what an emotion is.
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ืื™ื ื• ืžืžืฆื” ืœื’ืžืจื™ ืืช ืžื”ื•ืช ื”ืจื’ืฉ.
04:16
Of course, the physiology is extremely important,
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ื‘ืจื•ืจ ืฉื”ืžืจื›ื™ื‘ ื”ืคื™ื–ื™ื•ืœื•ื’ื™ ื—ืฉื•ื‘ ื‘ื™ื•ืชืจ,
04:19
but it's not the only reason why we feel the way we do
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ืื‘ืœ ื–ื• ืื™ื ื” ื”ืกื™ื‘ื” ื”ื™ื—ื™ื“ื” ืœืžื” ืฉืื ื• ื—ืฉื™ื
04:22
at any given moment.
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ื‘ื›ืœ ืจื’ืข ื ืชื•ืŸ.
ืžื” ื“ืขืชื›ื ืขืœ ื›ืš ืฉื‘ืžืื” ื”-12
04:26
What if I was to tell you that in the 12th century,
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ื”ื™ื• ื–ืžืจื™ื ื ื•ื“ื“ื™ื ืฉืœื ื—ืฉื‘ื•
04:29
some troubadours didn't see yawning
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ืฉื”ืคื™ื”ื•ืง ื ื’ืจื ืžืขื™ื™ืคื•ืช ืื• ืžืฉืขืžื•ื, ื›ืคื™ ืฉืื ื• ื—ื•ืฉื‘ื™ื ื”ื™ื•ื,
04:32
as caused by tiredness or boredom like we do today,
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04:36
but thought it a symbol of the deepest love?
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ืืœื ืจืื• ื‘ื• ืื•ืช ืœืื”ื‘ื” ืขืžื•ืงื”?
04:40
Or that in that same period, brave men -- knights --
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ื•ืฉื‘ืื•ืชื” ื”ืชืงื•ืคื”, ื’ื‘ืจื™ื ืืžื™ืฆื™ื - ืื‘ื™ืจื™ื -
ื ื”ื’ื• ืœื”ืชืขืœืฃ ืžืชื•ืš ืคื—ื“?
04:45
commonly fainted out of dismay?
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04:49
What if I was to tell you
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ืžื” ืชืืžืจื• ืขืœ ื›ืš
04:50
that some early Christians who lived in the desert
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ืฉืื—ื“ื™ื ืžืจืืฉื•ื ื™ ื”ื ื•ืฆืจื™ื ืฉื—ื™ื• ื‘ืžื“ื‘ืจ
04:53
believed that flying demons who mainly came out at lunchtime
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ื”ืืžื™ื ื• ืฉืฉื“ื™ื ืžืขื•ืคืคื™ื ืฉืžื•ืคื™ืขื™ื ื‘ืขื™ืงืจ ื‘ื–ืžืŸ ืืจื•ื—ืช ื”ืฆื”ืจื™ื™ื
04:57
could infect them with an emotion they called "accidie,"
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ืขืœื•ืœื™ื ืœื”ื“ื‘ื™ืง ืื•ืชื ื‘ืจื’ืฉ ืฉืื•ืชื• ื›ื™ื ื• "ืืกื™ื“ื™," "ืืกื™ื“ื™ื”,"
ืžืขื™ืŸ ืขื™ื™ืคื•ืช ืขืžื•ืงื” ืฉื”ื™ืชื” ืœืขืชื™ื ื›ื” ืขื–ื”
05:02
a kind of lethargy that was sometimes so intense
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05:04
it could even kill them?
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ืฉื”ื™ื” ื‘ื›ื•ื—ื” ืœื”ืจื•ื’ ืื•ืชื?
05:07
Or that boredom, as we know and love it today,
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ืื• ืฉืืช ื”ืฉืขืžื•ื ื”ืžื•ื›ืจ ื•ื”ืื”ื•ื‘ ืขืœื™ื ื•,
05:11
was first really only felt by the Victorians,
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ื”ืจื’ื™ืฉื• ื‘ืชื—ื™ืœื” ืจืง ื”ื•ื™ืงื˜ื•ืจื™ืื ื™ื,
05:14
in response to new ideas about leisure time and self-improvement?
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ื‘ืชื’ื•ื‘ื” ืœืจืขื™ื•ื ื•ืช ื—ื“ืฉื™ื ื‘ื ื•ื’ืข ืœืฉืขื•ืช-ืคื ืื™ ื•ืœืฉื™ืคื•ืจ ืขืฆืžื™?
05:20
What if we were to think again
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ืžื” ืื ื ื—ืฉื•ื‘ ืžื—ื“ืฉ
ืขืœ ืื•ืชืŸ ืžืœื™ื ืžืฉื•ื ื•ืช ื•ืงืฉื•ืช ืœืชืจื’ื•ื ืฉืฉื™ืžืฉื• ืœืชื™ืื•ืจ ืจื’ืฉื•ืช,
05:22
about those odd, untranslatable words for emotions
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05:24
and wonder whether some cultures might feel an emotion more intensely
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ื•ื ืชื”ื” ืื ืชืจื‘ื•ื™ื•ืช ืžืกื•ื™ืžื•ืช ื—ืฉื• ืจื’ืฉ ื›ืœืฉื”ื• ื‘ืขื•ืฆืžื” ื›ื” ืจื‘ื”
ืจืง ืžืฉื•ื ืฉื˜ืจื—ื• ืœื›ื ื•ืชื• ื‘ืฉื ื•ืœื“ื‘ืจ ืขืœื™ื•,
05:29
just because they've bothered to name and talk about it,
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ื›ืžื• ื”ืžื™ืœื” ืจื•ืกื™ืช "ื˜ื•ืกืงื”,"
05:33
like the Russian "toska,"
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05:35
a feeling of maddening dissatisfaction
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ืจื’ืฉ ืฉืœ ืžื•ืจืช-ืจื•ื— ืžืจื’ื™ื–ื”
ืฉืืžืจื• ืฉื”ื™ื ื ื™ืฉืืช ื‘ืจื•ื— ื”ื ื•ืฉื‘ืช ืžื”ืžื™ืฉื•ืจื™ื ื”ื’ื“ื•ืœื™ื.
05:38
said to blow in from the great plains.
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ื”ื”ืชืคืชื—ื•ื™ื•ืช ื”ืื—ืจื•ื ื•ืช ื‘ืžื“ืขื™ื ื”ืงื•ื’ื ื™ื˜ื™ื‘ื™ื™ื ืžืจืื•ืช
05:43
The most recent developments in cognitive science show
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05:47
that emotions are not simple reflexes,
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ืฉืจื’ืฉื•ืช ืื™ื ื ืจืคืœืงืกื™ื ืคืฉื•ื˜ื™ื,
05:50
but immensely complex, elastic systems
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ืืœื ืžืขืจื›ื•ืช ื’ืžื™ืฉื•ืช ื•ืžื•ืจื›ื‘ื•ืช ื‘ื™ื•ืชืจ
05:53
that respond both to the biologies that we've inherited
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ืฉืžื’ื™ื‘ื•ืช ื’ื ืœื‘ื™ื•ืœื•ื’ื™ื” ืฉื™ืจืฉื ื•
05:56
and to the cultures that we live in now.
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ื•ื’ื ืœืชืจื‘ื•ืช ื‘ื” ืื ื• ื—ื™ื™ื.
05:59
They are cognitive phenomena.
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ื”ืจื’ืฉื•ืช ื”ื ืชื•ืคืขื” ืงื•ื’ื ื™ื˜ื™ื‘ื™ืช.
06:01
They're shaped not just by our bodies, but by our thoughts,
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ื”ื ืœื ืจืง ืžืขื•ืฆื‘ื™ื ืข"ื™ ื’ื•ืคื ื• ืืœื ื’ื ืข"ื™ ื”ืžื—ืฉื‘ื•ืช,
06:04
our concepts, our language.
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ื”ืžื•ืฉื’ื™ื ื•ื”ืฉืคื” ืฉืœื ื•.
06:07
The neuroscientist Lisa Feldman Barrett has become very interested
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ืžื“ืขื ื™ืช ื”ืžื•ื— ืœื™ืกื” ืคืœื“ืžืŸ ื‘ืืจื˜ ื”ื—ืœื” ืœื”ืชืขื ื™ื™ืŸ ืžืื“
06:12
in this dynamic relationship between words and emotions.
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ื‘ื™ื—ืกื™ื ื”ื“ื™ื ืžื™ื™ื ืฉื‘ื™ืŸ ื”ืžืœื™ื ืœืจื’ืฉื•ืช.
06:16
She argues that when we learn a new word for an emotion,
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ื”ื™ื ื˜ื•ืขื ืช ืฉื›ืืฉืจ ืื ื• ืœื•ืžื“ื™ื ืžื™ืœื” ื—ื“ืฉื” ื”ืžืชืืจืช ืจื’ืฉ,
ื™ื ื‘ืขื• ื‘ื”ื›ืจื— ืชื—ื•ืฉื•ืช ื—ื“ืฉื•ืช.
06:20
new feelings are sure to follow.
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06:24
As a historian, I've long suspected that as language changes,
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ื›ื”ื™ืกื˜ื•ืจื™ื•ื ื™ืช, ืื ื™ ื—ื•ืฉื“ืช ื–ื” ืžื›ื‘ืจ ืฉื›ื›ืœ ืฉื”ืฉืคื” ืžืฉืชื ื”,
06:28
our emotions do, too.
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ืžืฉืชื ื™ื ื’ื ื”ืจื’ืฉื•ืช ืฉืœื ื•.
06:30
When we look to the past, it's easy to see that emotions have changed,
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ื‘ืžื‘ื˜ ืืœ ื”ืขื‘ืจ ืงืœ ืœืจืื•ืช ืฉื”ืจื’ืฉื•ืช ื”ืฉืชื ื•,
06:34
sometimes very dramatically,
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ืœืขืชื™ื ื‘ืฆื•ืจื” ื“ืจืžื˜ื™ืช ืžืื“,
06:36
in response to new cultural expectations and religious beliefs,
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ื‘ืชื’ื•ื‘ื” ืœืฆื™ืคื™ื•ืช ืชืจื‘ื•ืชื™ื•ืช ื•ืœืืžื•ื ื•ืช ื“ืชื™ื•ืช ื—ื“ืฉื•ืช,
06:39
new ideas about gender, ethnicity and age,
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ืœืจืขื™ื•ื ื•ืช ื—ื“ืฉื™ื ืกื‘ื™ื‘ ืžื’ื“ืจ, ืืชื ื™ื•ืช ื•ื’ื™ืœ,
ื•ืืฃ ื‘ืชื’ื•ื‘ื” ืœืื™ื“ืื•ืœื•ื’ื™ื•ืช ืคื•ืœื™ื˜ื™ื•ืช ื•ื›ืœื›ืœื™ื•ืช ื—ื“ืฉื•ืช.
06:43
even in response to new political and economic ideologies.
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ืœืจื’ืฉื•ืช ื™ืฉ ื”ื™ืกื˜ื•ืจื™ื”
06:48
There is a historicity to emotions
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06:51
that we are only recently starting to understand.
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ืฉืจืง ืœืื—ืจื•ื ื” ืื ื• ืžืชื—ื™ืœื™ื ืœื”ื‘ื™ืŸ.
06:56
So I agree absolutely that it does us good to learn new words for emotions,
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ืœื›ืŸ ืื ื™ ืžืกื›ื™ืžื” ื‘ื”ื—ืœื˜ ืฉื™ื•ืขื™ืœ ืœื ื• ืœืœืžื•ื“ ืฉืžื•ืช ื—ื“ืฉื™ื ืœืจื’ืฉื•ืช,
07:00
but I think we need to go further.
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ืื‘ืœ ืœื“ืขืชื™ ืขืœื™ื ื• ืœื”ืจื—ื™ืง ืžืขื‘ืจ ืœื›ืš.
07:02
I think to be truly emotionally intelligent,
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ืœื“ืขืชื™, ื›ื“ื™ ืœื”ื™ื•ืช ื‘ืืžืช ื ื‘ื•ื ื™ื ืจื’ืฉื™ืช,
07:05
we need to understand where those words have come from,
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ืขืœื™ื ื• ืœื”ื‘ื™ืŸ ืžื ื™ื™ืŸ ื‘ืื• ื”ืฉืžื•ืช ื”ืืœื”,
07:09
and what ideas about how we ought to live and behave
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ื•ืื™ืœื• ืจืขื™ื•ื ื•ืช, ืื™ืš ื™ืฉ ืœื—ื™ื•ืช ื•ืœื”ืชื ื”ื’,
ื”ื ืžื‘ืจื™ื—ื™ื ื‘ืชื•ื›ื.
07:14
they are smuggling along with them.
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07:17
Let me tell you a story.
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ืืกืคืจ ืœื›ื ืกื™ืคื•ืจ.
07:19
It begins in a garret in the late 17th century,
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ื”ื•ื ืžืชื—ื™ืœ ื‘ืขืœื™ื™ืช-ื’ื’ ื‘ืฉืœื”ื™ ื”ืžืื” ื”-17,
07:23
in the Swiss university town of Basel.
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ื‘ืขื™ืจ ื”ืื•ื ื™ื‘ืจืกื™ื˜ืื™ืช ื‘ื–ืœ ืฉื‘ืฉื•ื•ื™ื™ืฅ.
07:26
Inside, there's a dedicated student living some 60 miles away from home.
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ืžืชื’ื•ืจืจ ืฉื ืกื˜ื•ื“ื ื˜ ืฉืงื“ืŸ, ื‘ืžืจื—ืง ื›-100 ืง"ืž ืžื‘ื™ืชื•.
07:31
He stops turning up to his lectures,
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ื”ื•ื ืžืคืกื™ืง ืœื”ื’ื™ืข ืœื”ืจืฆืื•ืช,
07:33
and his friends come to visit and they find him dejected and feverish,
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ื•ื›ืฉื—ื‘ืจื™ื• ื‘ืื™ื ืœื‘ืงืจื• ื”ื ืžื’ืœื™ื ืฉื”ื•ื ืžื“ื•ื›ื ื•ืงื•ื“ื—,
07:38
having heart palpitations,
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ืกื•ื‘ืœ ืžืคืจืคื•ืจื™ ืœื‘,
07:40
strange sores breaking out on his body.
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ืคืฆืขื™ื ืžื•ื–ืจื™ื ืฆืฆื™ื ื‘ื’ื•ืคื•.
07:43
Doctors are called,
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ื”ื ืงื•ืจืื™ื ืœืจื•ืคืื™ื
07:44
and they think it's so serious that prayers are said for him
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ื•ืžืฆื‘ื• ื›ื” ื—ืžื•ืจ ื‘ืขื™ื ื™ื”ื, ืขื“ ื›ื™ ืžืชืคืœืœื™ื ืœืฉืœื•ืžื• ื‘ื›ื ืกื™ื” ื”ืžืงื•ืžื™ืช.
07:47
in the local church.
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ื•ืจืง ื›ืืฉืจ ืžืชื›ื•ื ื ื™ื ืœื”ื—ื–ื™ืจ ืืช ื”ืฆืขื™ืจ ืœื‘ื™ืชื•,
07:48
And it's only when they're preparing to return this young man home
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07:51
so that he can die,
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ื›ื“ื™ ืœืžื•ืช ืฉื,
ื”ื ืžื‘ื™ื ื™ื ืžื” ืงื•ืจื”,
07:53
that they realize what's going on,
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07:54
because once they lift him onto the stretcher,
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ื›ื™ ื‘ืจื’ืข ื‘ื• ื”ื ืžืขื‘ื™ืจื™ื ืื•ืชื• ืืœ ื”ืืœื•ื ืงื”,
ื ืฉื™ืžืชื• ื ืขืฉื™ืช ืงืœื” ื™ื•ืชืจ.
07:57
his breathing becomes less labored.
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07:58
And by the time he's got to the gates of his hometown,
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ื•ืขื ื”ื’ื™ืขื ืœืฉืขืจื™ ืขื™ืจื•,
08:01
he's almost entirely recovered.
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ื”ื•ื ื”ื—ืœื™ื ื›ืžืขื˜ ื›ืœื™ืœ.
08:04
And that's when they realize
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ื•ืื– ื”ื ื”ื‘ื™ื ื•
08:05
that he's been suffering from a very powerful form of homesickness.
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ืฉื”ื•ื ืกื‘ืœ ืžืฆื•ืจื” ืจื‘ืช-ืขื•ืฆืžื” ืฉืœ ื’ืขื’ื•ืขื™ื ื”ื‘ื™ืชื”.
08:09
It's so powerful, that it might have killed him.
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ื”ื’ืขื’ื•ืขื™ื ื”ื™ื• ื›ื” ืขื–ื™ื, ืฉื”ื ื™ื›ืœื• ืœื”ืจื•ื’ ืื•ืชื•.
08:13
Well, in 1688, a young doctor, Johannes Hofer,
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ื‘-1688, ืจื•ืคื ืฆืขื™ืจ ื‘ืฉื ื™ื•ื”ื ืก ื”ื•ืคืจ
08:16
heard of this case and others like it
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ืฉืžืข ืขืœ ืžืงืจื”ื• ื•ืขืœ ืžืงืจื™ื ื“ื•ืžื™ื
08:18
and christened the illness "nostalgia."
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ื•ื”ื›ืชื™ืจ ืืช ื”ืžื—ืœื” ื‘ืฉื "ื ื•ืกื˜ืœื’ื™ื”".
08:22
The diagnosis quickly caught on in medical circles around Europe.
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ื”ืื‘ื—ื ื” ื”ืชืคืฉื˜ื” ื‘ืžื”ื™ืจื•ืช ื‘ื—ื•ื’ื™ ื”ืจืคื•ืื” ื”ืื™ืจื•ืคื™ื™ื.
08:26
The English actually thought they were probably immune
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ื”ืื ื’ืœื™ื ื—ืฉื‘ื• ืฉื”ื ื›ื ืจืื” ืžื—ื•ืกื ื™ื
08:28
because of all the travel they did in the empire and so on.
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ืขืงื‘ ื›ืœ ื ืกื™ืขื•ืชื™ื”ื ื‘ืจื—ื‘ื™ ื”ืื™ืžืคืจื™ื” ืฉืœื”ื ื•ื›ื“ื•ืžื”.
08:31
But soon there were cases cropping up in Britain, too.
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ืื‘ืœ ื‘ืžื”ืจื” ืฆืฆื• ืžืงืจื™ื ื›ืืœื” ื’ื ื‘ื‘ืจื™ื˜ื ื™ื”.
08:34
The last person to die from nostalgia
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ื”ืื“ื ื”ืื—ืจื•ืŸ ืฉืžืช ืžื ื•ืกื˜ืœื’ื™ื”
ื”ื™ื” ื—ื™ื™ืœ ืืžืจื™ืงื ื™ ืฉืœื—ื ื‘ืฆืจืคืช ื‘ืžืœื—ืžืช ื”ืขื•ืœื ื”ืจืืฉื•ื ื”.
08:37
was an American soldier fighting during the First World War in France.
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08:43
How is it possible that you could die from nostalgia
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ืื™ืš ื™ื™ืชื›ืŸ ืฉืืคืฉืจ ื”ื™ื” ืœืžื•ืช ืžื ื•ืกื˜ืœื’ื™ื”
08:46
less than a hundred years ago?
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ืœืคื ื™ ืคื—ื•ืช ืžืžืื” ืฉื ื”?
08:48
But today, not only does the word mean something different --
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ืื‘ืœ ื”ื™ื•ื, ืœื ืจืง ืฉื™ืฉ ืœืžื™ืœื” ื–ื• ืžืฉืžืขื•ืช ืื—ืจืช -
08:51
a sickening for a lost time rather than a lost place --
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ื’ืขื’ื•ืข ืœืชืงื•ืคื” ืื‘ื•ื“ื” ื•ืœื ืœืžืงื•ื ืื‘ื•ื“ -
08:55
but homesickness itself is seen as less serious,
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ืืœื ืฉื’ืขื’ื•ืขื™ื ื”ื‘ื™ืชื” ื ื—ืฉื‘ื™ื ืœืคื—ื•ืช ื—ืžื•ืจื™ื,
08:58
sort of downgraded from something you could die from
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ื•ื”ื ื”ื•ืจื“ื• ื‘ื“ืจื’ื” ืžืžืฉื”ื• ืฉืืคืฉืจ ืœืžื•ืช ืžืžื ื•
ืœื“ืื’ื” ืฉื”ื™ืœื“ื™ื ืขืœื•ืœื™ื ืœืกื‘ื•ืœ ืžื›ืš ื›ืฉื”ื ื™ืฉื ื™ื ืืฆืœ ื—ื‘ืจื™ื.
09:01
to something you're mainly worried your kid might be suffering from
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09:04
at a sleepover.
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09:05
This change seems to have happened in the early 20th century.
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ื ืจืื” ืฉื”ืฉื™ื ื•ื™ ืงืจื” ื‘ืชื—ื™ืœืช ื”ืžืื” ื”-20,
09:09
But why?
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ืื‘ืœ ืžื“ื•ืข?
ื”ืื ื‘ื’ืœืœ ื”ืžืฆืืช ื”ื˜ืœืคื•ืŸ ืื• ื”ืชืจื—ื‘ื•ืช ืจืฉืช ื”ืจื›ื‘ื•ืช?
09:11
Was it the invention of telephones or the expansion of the railways?
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09:15
Was it perhaps the coming of modernity,
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ื”ืื ื‘ื’ืœืœ ื”ื•ืคืขืช ื”ืžื•ื“ืจื ื™ื•ืช,
09:18
with its celebration of restlessness and travel and progress
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ืฉื—ื•ื’ื’ืช ืืช ื—ื•ืกืจ ื”ืžื ื•ื—, ื”ื ืกื™ืขื•ืช ื•ื”ืงื™ื“ืžื”
ืฉื’ืจืžื• ืœื’ืขื’ื•ืขื™ื ืืœ ื”ืžื•ื›ืจ
09:22
that made sickening for the familiar
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09:24
seem rather unambitious?
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ืœื”ื™ืจืื•ืช ืคื—ื•ืช ืจืฆื™ื ื™ื™ื?
09:27
You and I inherit that massive transformation in values,
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ืืชื ื•ืื ื™ ื™ืจืฉื ื• ืืช ื”ืฉื™ื ื•ื™ ื”ืขืฆื•ื ื‘ืขืจื›ื™ื,
ื•ื–ื• ืกื™ื‘ื” ืื—ืช ืœื›ืš ืฉืื™ื ื ื• ืžืจื’ื™ืฉื™ื ื’ืขื’ื•ืขื™ื ื”ื‘ื™ืชื”
09:32
and it's one reason why we might not feel homesickness today
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09:35
as acutely as we used to.
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ื‘ื—ื•ืžืจื” ืจื‘ื” ื›ืžื• ืคืขื.
ื—ืฉื•ื‘ ืœื”ื‘ื™ืŸ
09:39
It's important to understand
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ืฉื”ืฉื™ื ื•ื™ื™ื ื”ื”ื™ืกื˜ื•ืจื™ื™ื ื”ื’ื“ื•ืœื™ื ื”ืืœื” ืžืฉืคื™ืขื™ื ืขืœ ืจื’ืฉื•ืชื™ื ื•
09:41
that these large historical changes influence our emotions
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09:44
partly because they affect how we feel about how we feel.
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ื—ืœืงื™ืช, ื›ื™ ื”ื ืžืฉื ื™ื ืืช ื”ืจื’ืฉืชื ื• ืœื’ื‘ื™ ืจื’ืฉื•ืชื™ื ื•.
09:48
Today, we celebrate happiness.
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ื”ื™ื•ื ืื ื• ืžืขืœื™ื ืขืœ ื ืก ืืช ื”ืื•ืฉืจ.
09:51
Happiness is supposed to make us better workers
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ื”ืื•ืฉืจ ืืžื•ืจ ืœื”ืคื•ืš ืื•ืชื ื• ืœืขื•ื‘ื“ื™ื, ื”ื•ืจื™ื ื•ื‘ื ื™ ื–ื•ื’ ื˜ื•ื‘ื™ื ื™ื•ืชืจ;
09:55
and parents and partners;
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09:57
it's supposed to make us live longer.
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ื”ื•ื ืืžื•ืจ ืœื”ืืจื™ืš ืืช ื—ื™ื™ื ื•.
09:59
In the 16th century,
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ื‘ืžืื” ื”-16,
10:01
sadness was thought to do most of those things.
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ืจืื• ื‘ืขืฆื‘ ืืช ื”ื’ื•ืจื ืœืžืจื‘ื™ืช ื”ื“ื‘ืจื™ื ื”ืืœื”.
10:04
It's even possible to read self-help books from that period
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ืืคืฉืจ ืืคื™ืœื• ืœืงืจื•ื ืกืคืจื™ ืขื–ืจื”-ืขืฆืžื™ืช ืžืื•ืชื ื™ืžื™ื
ืฉืžื ืกื™ื ืœืขื•ื“ื“ ืืช ื”ืขืฆื‘ ืืฆืœ ื”ืงื•ืจืื™ื
10:08
which try to encourage sadness in readers
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10:10
by giving them lists of reasons to be disappointed.
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ื‘ืขื–ืจืช ืจืฉื™ืžื•ืช ืฉืœ ื“ื‘ืจื™ื ืฉืืคืฉืจ ืœื”ืชืื›ื–ื‘ ืžื”ื.
10:13
(Laughter)
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(ืฆื—ื•ืง)
10:14
These self-help authors thought you could cultivate sadness as a skill,
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ืžื—ื‘ืจื™ ืื•ืชื ืกืคืจื™ื ื—ืฉื‘ื• ืฉื™ืฉ ืœื˜ืคื— ืืช ื”ืขืฆื‘ ื›ืžื™ื•ืžื ื•ืช,
ืžืฉื•ื ืฉื”ื”ืชืžื—ื•ืช ื‘ื• ื”ื™ืชื” ืืžื•ืจื” ืœื—ืฉืœ ืื•ืชืš
10:19
since being expert in it would make you more resilient
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ืœืงืจืืช ืื™ืจื•ืขื™ื ืจืขื™ื, ืฉืื›ืŸ ืงืจื•.
10:22
when something bad did happen to you, as invariably it would.
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10:26
I think we could learn from this today.
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ืœื“ืขืชื™ ื™ืฉ ื›ืืŸ ืœืงื— ืขื‘ื•ืจื ื•.
10:28
Feel sad today, and you might feel impatient, even a little ashamed.
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ืžื™ ืฉืขืฆื•ื‘ ื”ื™ื•ื ื™ืจื’ื™ืฉ ืื•ืœื™ ืงื•ืฆืจ-ืจื•ื— ืื• ืืฃ ืžืขื˜ ื‘ื•ืฉื”;
10:33
Feel sad in the 16th century, and you might feel a little bit smug.
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ืืš ืžื™ ืฉื”ื™ื” ืขืฆื•ื‘ ื‘ืžืื” ื”-16 ืื•ืœื™ ื—ืฉ ื–ื—ื•ื— ื‘ืžื™ื“ื”-ืžื”.
10:39
Of course, our emotions don't just change across time,
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ื•ื›ืžื•ื‘ืŸ, ืจื’ืฉื•ืชื™ื ื• ืื™ื ื ืžืฉืชื ื™ื ื‘ืžืฉืš ื”ื–ืžืŸ,
10:42
they also change from place to place.
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ืืœื ื’ื ืžืžืงื•ื ืœืžืงื•ื.
10:45
The Baining people of Papua New Guinea speak of "awumbuk,"
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ืื ืฉื™ ืฉื‘ื˜ ื”ื‘ื™ื™ื ื™ื ื’ ืžืคืคื•ืื” ื’ื™ื ื™ืื” ื”ื—ื“ืฉื”
ืžื“ื‘ืจื™ื ืขืœ "ืื•ื•ืžื‘ื•ืง,"
ื”ืขื™ื™ืคื•ืช ื”ื›ื‘ื“ื” ืฉื™ื•ืจื“ืช ืขืœื™ื”ื ื›ืฉื”ืื•ืจื— ืกื•ืฃ-ืกื•ืฃ ืขื•ื–ื‘.
10:50
a feeling of lethargy that descends when a houseguest finally leaves.
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10:54
(Laughter)
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(ืฆื—ื•ืง)
10:55
Now, you or I might feel relief,
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ืืชื ื•ืื ื™ ืื•ืœื™ ื—ื•ื•ื™ื ืื– ืชื—ื•ืฉืช ืจื•ื•ื—ื”,
ืื‘ืœ ื‘ืชืจื‘ื•ืช ื”ื‘ื™ื™ื ื™ื ื’,
10:58
but in Baining culture,
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ื—ื•ืฉื‘ื™ื ืฉื”ืื•ืจื— ืฉืขื•ื–ื‘ ืžืฉื™ืœ ืžืขืœื™ื• ืžืขื™ืŸ ื›ื‘ื“ื•ืช
11:00
departing guests are thought to shed a sort of heaviness
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11:03
so they can travel more easily,
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ื›ื“ื™ ืฉื™ื•ื›ืœ ืœื ื•ืข ื‘ื™ืชืจ ืงืœื•ืช,
ื•ืื•ืชื” ื›ื‘ื“ื•ืช ืžื–ื”ืžืช ืืช ื”ืื•ื•ื™ืจ ืฉื’ื•ืจืžืช ืœืื•ื•ืžื‘ื•ืง ื”ื–ื”.
11:05
and this heaviness infects the air and causes this awumbuk.
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ื•ืœื›ืŸ ื”ื ืžืฉืื™ืจื™ื ื‘ื—ื•ืฅ ืงืขืจืช ืžื™ื ืœืžืฉืš ื”ืœื™ืœื”,
11:08
And so what they do is leave a bowl of water out overnight
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ื›ื“ื™ ืœืกืคื•ื’ ืืช ื”ื›ื‘ื“ื•ืช,
11:11
to absorb this air,
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ื•ืœืžื—ืจืช, ื”ืฉื›ื ื‘ื‘ื•ืงืจ, ื”ื ืžืชืขื•ืจืจื™ื ื•ืขื•ืจื›ื™ื ื˜ืงืก
11:12
and then very early the next morning, they wake up and have a ceremony
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ื•ืฉื•ืคื›ื™ื ืืช ื”ืžื™ื.
11:15
and throw the water away.
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11:16
Now, here's a good example
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ื”ืจื™ ืœื›ื ื“ื•ื’ืžื” ื˜ื•ื‘ื”
ืœืฉื™ืœื•ื‘ ื‘ื™ืŸ ืžื ื”ื’ื™ื ืจื•ื—ื ื™ื™ื ืœืžืฆื™ืื•ืช ื’ื™ืื•ื’ืจืคื™ืช
11:18
of spiritual practices and geographical realities combining
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ื‘ืžื˜ืจื” ืœืขื•ืจืจ ืจื’ืฉ ืžื•ื’ื“ืจ
11:22
to bring a distinct emotion into life
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11:24
and make it disappear again.
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ื•ืœื’ืจื•ื ืœื• ืœื”ื™ืขืœื.
11:27
One of my favorite emotions is a Japanese word, "amae."
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ืื—ื“ ื”ืจื’ืฉื•ืช ื”ืื”ื•ื‘ื™ื ืขืœื™ ื”ื•ื ื”ืžื™ืœื” ื”ื™ืคื ื™ืช "ืืžืื™."
11:33
Amae is a very common word in Japan,
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"ืืžืื™" ื”ื™ื ืžื™ืœื” ื ืคื•ืฆื” ืžืื“ ื‘ื™ืคืŸ,
11:35
but it is actually quite hard to translate.
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ืื‘ืœ ืงืฉื” ืœืžื“ื™ ืœืชืจื’ื ืื•ืชื”.
11:37
It means something like the pleasure that you get
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ื”ืžืฉืžืขื•ืช ื”ื™ื ื‘ืขืจืš ื”ืขื•ื ื’ ืฉืืชื” ืžืคื™ืง
11:40
when you're able to temporarily hand over responsibility for your life
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ืžื›ืš ืฉืืชื” ื™ื›ื•ืœ ืœืžืกื•ืจ ื–ืžื ื™ืช ืืช ื”ืื—ืจื™ื•ืช ืœื—ื™ื™ืš
11:44
to someone else.
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ืœืžื™ืฉื”ื• ืื—ืจ.
11:45
(Laughter)
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(ืฆื—ื•ืง)
11:46
Now, anthropologists suggest
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ื™ืฉ ืื ืชืจื•ืคื•ืœื•ื’ื™ื ืฉื˜ื•ืขื ื™ื
11:48
that one reason why this word might have been named and celebrated
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ืฉืื—ืช ื”ืกื™ื‘ื•ืช ืœื›ืš ืฉืžื™ืœื” ื–ื• ื ื˜ื‘ืขื” ื•ื”ืชืงื‘ืœื” ืžืื“ ื‘ื™ืคืŸ,
11:52
in Japan
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11:53
is because of that country's traditionally collectivist culture,
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ื”ื™ื ื‘ื’ืœืœ ืžืกื•ืจืช ื”ืชืจื‘ื•ืช ื”ืงื™ื‘ื•ืฆื™ืช ื‘ืื•ืชื” ืืจืฅ,
11:57
whereas the feeling of dependency
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ื‘ืขื•ื“ ืฉืชื—ื•ืฉืช ื”ืชืœื•ืช
12:00
may be more fraught amongst English speakers,
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ื ืคื•ืฆื” ื‘ื™ื•ืชืจ ื‘ืงืจื‘ ื“ื•ื‘ืจื™ ืื ื’ืœื™ืช
12:03
who have learned to value self-sufficiency and individualism.
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ืฉืœืžื“ื• ืœื”ืขืจื™ืš ืืช ื”ืจื™ื‘ื•ื ื•ืช ื•ื”ืื™ื ื“ื™ื‘ื™ื“ื•ืืœื™ื•ืช.
ื–ื” ืื•ืœื™ ืคืฉื˜ื ื™ ืžืขื˜,
12:09
This might be a little simplistic,
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12:11
but it is tantalizing.
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ืื‘ืœ ื–ื” ืžืจืชืง.
12:13
What might our emotional languages tell us not just about what we feel,
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ืžื” ื™ื›ื•ืœื•ืช ืฉืคื•ืช ื”ืจื’ืฉ ืฉืœื ื• ืœืœืžื“ ืื•ืชื ื•, ืœื ืจืง ืขืœ ืžื” ืฉืื ื• ื—ืฉื™ื,
ืืœื ื’ื ืขืœ ืžื” ืฉืื ื• ื”ื›ื™ ืžืขืจื™ื›ื™ื?
12:19
but about what we value most?
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12:24
Most people who tell us to pay attention to our well-being
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ืจื•ื‘ ื”ืื ืฉื™ื ืฉืื•ืžืจื™ื ืœื ื• ืœื”ืงื“ื™ืฉ ืชืฉื•ืžืช-ืœื‘ ืœืจื•ื•ื—ืชื ื•
ืžื“ื‘ืจื™ื ืขืœ ื”ื—ืฉื™ื‘ื•ืช ืฉืœ ืžืชืŸ ืฉืžื•ืช ืœืจื’ืฉื•ืชื™ื ื•.
12:29
talk of the importance of naming our emotions.
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12:32
But these names aren't neutral labels.
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ืื‘ืœ ืฉืžื•ืช ืืœื” ืื™ื ื ืชื’ื™ื•ืช ื ื™ื™ื˜ืจืœื™ื•ืช.
12:35
They are freighted with our culture's values and expectations,
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ื”ื ื›ื•ืจืขื™ื ืชื—ืช ื ื˜ืœ ืขืจื›ื™ื” ื•ืฆื™ืคื™ื•ืชื™ื” ืฉืœ ืชืจื‘ื•ืชื ื•,
ื•ื”ื ื ื•ืฉืื™ื ืจืขื™ื•ื ื•ืช ืœื’ื‘ื™ ืžื™ ืฉืื ื• ื—ื•ืฉื‘ื™ื ืฉืื ื—ื ื•.
12:39
and they transmit ideas about who we think we are.
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12:43
Learning new and unusual words for emotions will help attune us
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ืœืžื™ื“ืช ืฉืžื•ืช ื—ื“ืฉื™ื ื•ืฉื•ื ื™ื ืขื‘ื•ืจ ืจื’ืฉื•ืชื™ื ื• ืขืฉื•ื™ ืœืขื–ื•ืจ ืœื›ื•ื•ื ืŸ ืื•ืชื ื•
12:47
to the more finely grained aspects of our inner lives.
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ืœื”ื™ื‘ื˜ื™ื ื”ืžืขื•ื“ื ื™ื ื™ื•ืชืจ ื”ื˜ืžื•ื ื™ื ื‘ื—ื™ื™ื ื• ื”ืคื ื™ืžื™ื™ื.
12:51
But more than this, I think these words are worth caring about,
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ืื‘ืœ ืžืขื‘ืจ ืœื›ืš, ื ืจืื” ืœื™ ืฉื›ื“ืื™ ืฉื™ื”ื™ื” ืœื ื• ืื™ื›ืคืช ืžืฉืžื•ืช ืืœื”,
12:55
because they remind us how powerful the connection is
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ืžืฉื•ื ืฉื”ื ืžื–ื›ื™ืจื™ื ืœื ื• ืžื” ืขื– ื”ืงืฉืจ
12:58
between what we think
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ื‘ื™ืŸ ืžื” ืฉืื ื• ื—ื•ืฉื‘ื™ื
13:00
and how we end up feeling.
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ื•ืžื” ืฉืื ื• ืžืจื’ื™ืฉื™ื ื‘ืกื•ืคื• ืฉืœ ื“ื‘ืจ.
ืื™ื ื˜ืœื™ื’ื ืฆื™ื” ืจื’ืฉื™ืช ืืžื™ืชื™ืช ืžื—ื™ื™ื‘ืช ืื•ืชื ื• ืœื”ื‘ื™ืŸ
13:03
True emotional intelligence requires that we understand
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ืืช ื”ื›ื•ื—ื•ืช ื”ื—ื‘ืจืชื™ื™ื, ื”ืคื•ืœื™ื˜ื™ื™ื, ื”ืชืจื‘ื•ืชื™ื™ื
13:07
the social, the political, the cultural forces
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ืฉืขื™ืฆื‘ื• ืืช ืืžื•ื ื•ืชื™ื ื• ื‘ืืฉืจ ืœืจื’ืฉื•ืชื™ื ื•
13:12
that have shaped what we've come to believe about our emotions
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13:15
and understand how happiness or hatred or love or anger
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ื•ืื™ืš ื”ืฉืžื—ื”, ื”ืฉื ืื”, ื”ืื”ื‘ื” ืื• ื”ื›ืขืก
13:21
might still be changing now.
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ืขื“ื™ื™ืŸ ืžืžืฉื™ื›ื™ื ืœืฉื ื•ืช ืื•ืชื ื•.
13:24
Because if we want to measure our emotions
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ืžืฉื•ื ืฉืื ืื ื• ืจื•ืฆื™ื ืœืžื“ื•ื“ ืืช ืจื’ืฉื•ืชื™ื ื•,
13:27
and teach them in our schools
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ืœื”ื•ืจื•ืช ืื•ืชื ื‘ื‘ืชื™ ื”ืกืคืจ
13:29
and listen as our politicians tell us how important they are,
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ื•ืœื”ืงืฉื™ื‘ ืœืคื•ืœื™ื˜ื™ืงืื™ื ืฉืœื ื• ื‘ืื•ืžืจื ื›ืžื” ื”ื ื—ืฉื•ื‘ื™ื,
ืื– ื›ื“ืื™ ืžืื“ ืฉื ื‘ื™ืŸ
13:33
then it is a good idea that we understand
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ืžื” ืžืงื•ืจ ื”ื ื—ื•ืช ื”ื™ืกื•ื“ ืฉืœื ื• ื‘ื ื•ื’ืข ืืœื™ื”ื,
13:35
where the assumptions we have about them
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13:37
have come from,
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13:38
and whether they still truly speak to us now.
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ื•ืื ืื ื• ืขื“ื™ื™ืŸ ืื›ืŸ ืžื›ื™ืจื™ื ื‘ื”ืŸ.
13:43
I want to end with an emotion I often feel
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ืื ื™ ืจื•ืฆื” ืœืกื™ื™ื ืขื ืจื’ืฉ ืฉืื ื™ ืžืจื‘ื” ืœื—ื•ืฉ ื‘ืขื‘ื•ื“ืชื™ ื›ื”ื™ืกื˜ื•ืจื™ื•ื ื™ืช.
13:45
when I'm working as a historian.
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13:47
It's a French word, "dรฉpaysement."
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ื–ืืช ืžื™ืœื” ื‘ืฆืจืคืชื™ืช: "ื“ืคืื™ืกืžื•."
13:50
It evokes the giddy disorientation that you feel in an unfamiliar place.
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ื”ื™ื ืžืชืืจืช ืกื—ืจื—ื•ืจืช ืขืงื‘ ื—ื•ืกืจ-ื”ืชืžืฆืื•ืช ื‘ืžืงื•ื ื–ืจ.
13:55
One of my favorite parts of being a historian
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ืื—ื“ ื”ื”ื™ื‘ื˜ื™ื ื”ืื”ื•ื‘ื™ื ืขืœื™, ื›ื”ื™ืกื˜ื•ืจื™ื•ื ื™ืช,
13:57
is when something I've completely taken for granted,
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ื”ื™ื ื›ืฉืžืฉื”ื• ืฉืงื™ื‘ืœืชื™ ื›ืžื•ื‘ืŸ ืžืืœื™ื• ืœื’ืžืจื™,
13:59
some very familiar part of my life,
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ื›ื—ืœืง ืžื•ื›ืจ ืžืื“ ื‘ื—ื™ื™ื,
14:02
is suddenly made strange again.
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ื”ื•ืคืš ืœืคืชืข ืœื–ืจ.
14:05
Dรฉpaysement is unsettling,
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"ื“ืคืื™ืกืžื•" ืžืขื•ืจืจ ืื™-ืฉืงื˜,
ืื‘ืœ ื’ื ื”ืชืจื’ืฉื•ืช.
14:08
but it's exciting, too.
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14:09
And I hope you might be having just a little glimpse of it right now.
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ื•ืื ื™ ืžืงื•ื•ื” ืฉื–ื›ื™ืชื ืขื›ืฉื™ื• ื‘ื”ืฆืฆื” ืงืœื” ืืœื™ื•.
14:13
Thank you.
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ืชื•ื“ื” ืœื›ื.
14:14
(Applause)
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(ืžื—ื™ืื•ืช ื›ืคื™ื™ื)
ืขืœ ืืชืจ ื–ื”

ืืชืจ ื–ื” ื™ืฆื™ื’ ื‘ืคื ื™ื›ื ืกืจื˜ื•ื ื™ YouTube ื”ืžื•ืขื™ืœื™ื ืœืœื™ืžื•ื“ ืื ื’ืœื™ืช. ืชื•ื›ืœื• ืœืจืื•ืช ืฉื™ืขื•ืจื™ ืื ื’ืœื™ืช ื”ืžื•ืขื‘ืจื™ื ืขืœ ื™ื“ื™ ืžื•ืจื™ื ืžื”ืฉื•ืจื” ื”ืจืืฉื•ื ื” ืžืจื—ื‘ื™ ื”ืขื•ืœื. ืœื—ืฅ ืคืขืžื™ื™ื ืขืœ ื”ื›ืชื•ื‘ื™ื•ืช ื‘ืื ื’ืœื™ืช ื”ืžื•ืฆื’ื•ืช ื‘ื›ืœ ื“ืฃ ื•ื™ื“ืื• ื›ื“ื™ ืœื”ืคืขื™ืœ ืืช ื”ืกืจื˜ื•ืŸ ืžืฉื. ื”ื›ืชื•ื‘ื™ื•ืช ื’ื•ืœืœื•ืช ื‘ืกื ื›ืจื•ืŸ ืขื ื”ืคืขืœืช ื”ื•ื•ื™ื“ืื•. ืื ื™ืฉ ืœืš ื”ืขืจื•ืช ืื• ื‘ืงืฉื•ืช, ืื ื ืฆื•ืจ ืื™ืชื ื• ืงืฉืจ ื‘ืืžืฆืขื•ืช ื˜ื•ืคืก ื™ืฆื™ืจืช ืงืฉืจ ื–ื”.

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