If we can think of the moral interpretation of affect as arguing for the primacy of representation and the supplementary status of affect and the romantic interpretation as striving to synthesize the two into a harmonious whole through art, then we can think of the contemporary interpretation of affect as arguing for the primacy of affect and the secondary or supplemental status of representation. I have not looked at this is months.) The Contemporary Affective Turn: Vitalist and Evolutionary Affect.

(I obviously need a new introduction, but I wanted to get some feedback. What one can say, in general terms, is that Western scholars need to become more informed about and to engage with traditions in Indian philosophy and aesthetics and we hope this special issue will facilitate that project.Īffective Turn.' The publisher cut this portion of the paper because it was already covered in the anthology. What was certainly clear from the seminar is that there is no clear-cut divide between 'Western' and 'Indian' theories of the emotions since many of the papers referred to overlapping theories and theorists. It is clear, and certainly obvious in the whole field of affect studies, that as scholars we are highly invested in generating taxonomies to provide a scaffolding for rational categorisation of what might generally be termed the non-rational or, perhaps more productively, what exceeds the rational.

What follows is an attempt to engage in a conversation with the papers for this special issue. It is difficult to summarise either these rich and complex papers or (an equally difficult task) attempt to represent the event that triggered them, the international seminar 'Decolonizing Theories of the Emotions' held in Thiruvananthapuram in November 2015.

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