Disgust Deutsch Beispiele aus dem PONS Wörterbuch (redaktionell geprüft)
Englisch-Deutsch-Übersetzungen für to disgust im Online-Wörterbuch howtocreateanapp.co (Deutschwörterbuch). Englisch-Deutsch-Übersetzungen für disgust im Online-Wörterbuch howtocreateanapp.co (Deutschwörterbuch). Lernen Sie die Übersetzung für 'disgusting' in LEOs Englisch ⇔ Deutsch Wörterbuch. Mit Flexionstabellen der verschiedenen Fälle und Zeiten ✓ Aussprache. Übersetzung Englisch-Deutsch für disgust im PONS Online-Wörterbuch nachschlagen! Gratis Vokabeltrainer, Verbtabellen, Aussprachefunktion. Viele übersetzte Beispielsätze mit "disgust" – Deutsch-Englisch Wörterbuch und Suchmaschine für Millionen von Deutsch-Übersetzungen.
Viele übersetzte Beispielsätze mit "in disgust" – Deutsch-Englisch Wörterbuch und Suchmaschine für Millionen von Deutsch-Übersetzungen. Lernen Sie die Übersetzung für 'disgusting' in LEOs Englisch ⇔ Deutsch Wörterbuch. Mit Flexionstabellen der verschiedenen Fälle und Zeiten ✓ Aussprache. Übersetzung für 'disgust' im kostenlosen Englisch-Deutsch Wörterbuch von LANGENSCHEIDT – mit Beispielen, Synonymen und Aussprache. Wenn Sie es aktivieren, können Spiele 5 Tigers - Video Slots Online den Vokabeltrainer und weitere Funktionen nutzen. Unlike the emotions of feararticle sourceand sadnessdisgust is associated with a decrease in heart rate. Word Lists. These cookies will be stored in your browser only with your consent. See also: Moral emotions and Social intuitionism.
Disgust Deutsch Video
Disgust Deutsch - Beispiele aus dem Internet (nicht von der PONS Redaktion geprüft)With increasing disgust , I can feel it gliding down my throat and through my gullet, finally landing at the bottom of my stomach. Im Jahr errichteten portugiesische Händler eine Siedlung in Macao, und westliche Missionare unternahmen ihre ersten systematischen Anstrengungen, China zu bekehren. Der Eintrag wurde Ihren Favoriten hinzugefügt. Ekel zu geben, diese Schritte verwenden. Vielen Dank! Still, the myth of a predominance of subject-centered, anti-conceptual gut painting continues to be persistent in the consciousness of many.
Some other research suggests that an individual's level of disgust sensitivity is due to their particular experience of disgust. The higher one's disgust sensitivity is, the greater the tendency to make stricter moral judgments.
For example, Disgust sensitivity is associated with moral hypervigilance, which means people who have higher disgust sensitivity are more likely to think that other people who are suspects of a crime are more guilty.
They also associate them as being morally evil and criminal, thus endorsing them to harsher punishment in the setting of a court.
Disgust is also theorized as an evaluative emotion that can control moral behavior. Research has established that when the idea or concept of cleanliness is made salient then people make less severe moral judgments of others.
In one study, people of differing political persuasions were shown disgusting images in a brain scanner. In conservatives , the basal ganglia and amygdala and several other regions showed increased activity, while in liberals other regions of the brain increased in activity.
Both groups reported similar conscious reactions to the images. Although limited research has been done on self-disgust, one study found that self-disgust and severity of moral judgments were negatively correlated.
This implies that disgust directed towards the self functions very differently from disgust directed towards other people or objects.
The emotion of disgust can be described to serve as an effective mechanism following occurrences of negative social value, provoking repulsion, and desire for social distance.
Leviticus includes direct commandments from God to avoid disgust causing individuals, which included people who were sexually immoral and those who had leprosy.
As an effective instrument for reducing motivations for social interaction , disgust can be anticipated to interfere with dehumanization or the maltreatment of persons as less than human.
Disgust can exclude people from being a part of a clique by leading to the view that they are merely less than human. An example of this is if groups were to avoid people from outside of their own particular group.
Some researchers have distinguished between two different forms of dehumanization. The first form is the denial of uniquely human traits, examples include: products of culture and modification.
Failure to attribute distinctively human traits to a group leads to animalistic dehumanization , which defines the object group or individual as savage, crude , and similar to animals.
Therefore, a person or group that is generally connected with disgusting effects and seen as physically unclean may induce moral avoidance.
The emotion disgust has been noted to feature strongly in the public sphere in relation to issues and debates, among other things, regarding anatomy , sex and bioethics.
There is a range of views by different commentators on the role, purpose and effects of disgust on public discourse.
Leon Kass , a bioethicist , has advocated that "in crucial cases Martha Nussbaum , a jurist and ethicist , explicitly rejects disgust as an appropriate guide for legislating, arguing the "politics of disgust" is an unreliable emotional reaction with no inherent wisdom.
Furthermore, she argues this "politics of disgust" has in the past and present had the effects of supporting bigotry in the forms of sexism, racism and antisemitism and links the emotion of disgust to support for laws against Miscegenation and the oppressive caste system in India.
In place of this "politics of disgust", Nussbaum argues for the Harm principle from John Stuart Mill as the proper basis for legislating.
Nussbaum argues the harm principle supports the legal ideas of consent , the Age of majority and privacy and protects citizens.
She contrasts this with the "politics of disgust" which she argues denies citizens humanity and equality before the law on no rational grounds and cause palpable social harm.
Nussbaum published Hiding From Humanity: Disgust, Shame, and the Law in ; the book examines the relationship of disgust and shame to a society's laws.
Nussbaum identifies disgust as a marker that bigoted, and often merely majoritarian, discourse employs to "place", by diminishment and denigration, a despised minority.
Removing "disgust" from public discourse constitutes an important step in achieving humane and tolerant democracies. Leigh Turner has argued that "reactions of disgust are often built upon prejudices that should be challenged and rebutted.
A number of writers [ who? Disgust has also figured prominently in the work of several other philosophers.
Nietzsche became disgusted with the music and orientation of Richard Wagner , as well as other aspects of 19th century culture and morality.
Jean-Paul Sartre wrote widely about experiences involving various negative emotions related to disgust. According to the book The Hydra's Tale: Imagining Disgust by Robert Rawdon Wilson ,  disgust may be further subdivided into physical disgust, associated with physical or metaphorical uncleanliness, and moral disgust, a similar feeling related to courses of action.
For example; "I am disgusted by the hurtful things that you are saying. The book also discusses moral disgust as an aspect of the representation of disgust.
Wilson does this in two ways. First, he discusses representations of disgust in literature, film and fine art. Since there are characteristic facial expressions the clenched nostrils, the pursed lips —as Charles Darwin , Paul Ekman , and others have shown—they may be represented with more or less skill in any set of circumstances imaginable.
There may even be "disgust worlds" in which disgust motifs so dominate that it may seem that entire represented world is, in itself, disgusting.
Second, since people know what disgust is as a primary, or visceral, emotion with characteristic gestures and expressions , they may imitate it.
Thus, Wilson argues that, for example, contempt is acted out on the basis of the visceral emotion, disgust, but is not identical with disgust.
It is a "compound affect" that entails intellectual preparation, or formatting, and theatrical techniques. Wilson argues that there are many such "intellectual" compound affects—such as nostalgia and outrage—but that disgust is a fundamental and unmistakable example.
Moral disgust, then, is different from visceral disgust; it is more conscious and more layered in performance. Wilson links shame and guilt to disgust now transformed, wholly or partially, into self-disgust primarily as a consequence rooted in self-consciousness.
Referring to a passage in Doris Lessing 's The Golden Notebook , Wilson writes that "the dance between disgust and shame takes place.
A slow choreography unfolds before the mind's-eye. Wilson examines the claims of several jurists and legal scholars—such as William Ian Miller—that disgust must underlie positive law.
Disgust is opposite trust on the emotion wheel. From Wikipedia, the free encyclopedia. Basic emotion. For other uses, see Revulsion disambiguation.
For the Beartooth album, see Disgusting album. See also: Evolution of morality. See also: Moral emotions and Social intuitionism. This section relies largely or entirely on a single source.
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