2022/08/07

The Expression of the Emotions in Man and Animals - Wikipedia

The Expression of the Emotions in Man and Animals - Wikipedia

The Expression of the Emotions in Man and Animals by Charles Darwin, Margaret Mead - Ebook | Scribd

The Expression of the Emotions in Man and Animals
From Wikipedia, the free encyclopedia


The Expression of the Emotions in Man and Animals

Author Charles Darwin
Country United Kingdom
Language English
Subject Evolutionary theory, human behaviour
Publisher John Murray

Publication date 1872


The Expression of the Emotions in Man and Animals is Charles Darwin's third major work of evolutionary theory, following On the Origin of Species (1859) and The Descent of Man (1871). Initially intended as a chapter in The Descent of Man, The Expression grew in length and was published separately in 1872. This book concerns the biological aspects of emotional life, and Darwin explores the animal origins of such human characteristics as the lifting of the eyebrows in moments of surprise and the raising of the upper lip in an aggressive sneer. A German translation of The Expression appeared in 1872; Dutch and French versions followed in 1873 and 1874. A second edition of the book, with only minor alterations, was published in 1890. Since its first publication, The Expression has never been out of print, but it has also been described as Darwin's "forgotten masterpiece".

Before Darwin, human emotional life had posed problems to the western philosophical categories of mind and body.[1][2] Darwin's interest can be traced to his time as an Edinburgh medical student and the 1824 edition of Sir Charles Bell's Anatomy and Philosophy of Expression which argued for a spiritual dimension to the subject. In contrast, Darwin's biological approach links emotions to their origins in animal behaviour, and allows cultural factors only an auxiliary role in the shaping of expression. This biological emphasis leads to a concentration on six emotional states: happiness, sadness, fear, anger, surprise and disgust. It also leads to an appreciation of the universal nature of expression, with its implication of a single origin for the entire human species; and Darwin points to the importance of emotional communication with children in their psychological development. Darwin sought out the opinions of some leading British psychiatrists, notably James Crichton-Browne, in the preparation of the book which forms his main contribution to psychology.[3]

Amongst the innovations with this book are Darwin's circulation of a questionnaire (probably inspired by his cousin, Francis Galton) during his preparatory research; simple psychology experiments [4] on the recognition of emotions with his friends and family; and (borrowing from Duchenne de Boulogne, a physician at the Salpêtrière) the use of photography in his presentation of scientific information. Publisher John Murray warned Darwin that including the photographs would "poke a hole in the profits" of the book; and The Expression of the Emotions is an important landmark in the history of book illustration.


Contents1The book's development: biographical aspects
2Structure
3Illustrations
4Reception4.1Contemporary
4.2Modern
5Publication
6Influence
7See also
8References
9Sources
10External links

The book's development: biographical aspects[edit]

Figure 21, "Horror and Agony", from a photograph by Guillaume Duchenne de Boulogne (more images)

Background: In the weeks before Queen Victoria's coronation in 1838, Charles Darwin sought medical advice on his mysterious physical symptoms, and then travelled to Scotland for a period of rest and a "geologizing expedition" – but actually spent some of his time re-exploring the old haunts of his undergraduate days. On the day of the coronation, 28 June 1838, Darwin was in Edinburgh. Two weeks later (15 July 1838), he opened a private notebook with philosophical and psychological speculation – the M Notebook – and, over the next three months, filled it with his thoughts about possible interactions of hereditary factors with the mental and behavioural aspects of life.[5] It should also be noted that Darwin made his first attempt at autobiography in August 1838.[6]

The critical importance of the M Notebook has often been viewed in relation to Darwin's conception of natural selection as the central mechanism of evolutionary development, which he fully grasped towards the end of September 1838, after encountering the sixth edition of Thomas Malthus' Essay on Population (1826).[7][8][9] The M notebook has a tentative and fragmented quality, especially in Darwin's descriptions of conversation with his father (a successful doctor with a special interest in psychiatric problems) about recurring patterns of behavior in successive generations of his patients' families.[10] Darwin was anxious about the materialistic drift in his thinking – and of the disrepute which this could attract in early Victorian England – at the time, he was mentally preparing for marriage with his cousin Emma Wedgwood who held firm Christian beliefs. On 21 September 1838, Darwin recorded a confused and disturbing dream in which he was involved in a public execution where the corpse came to life and joked about not running away and facing death like a hero.[11] In summary: Darwin put together the central features of his evolutionary theory as he was developing an appreciation of human behavior and family life – and he was in some emotional turmoil. A discussion of the significance of Darwin's notebooks can be found in Paul H. Barrett's Metaphysics, Materialism and the Evolution of Mind – Early Writings of Charles Darwin (1980).[5]


Mr Browne then read his paper on organization as connected with Life and Mind... that Mind, as far as one individual sense and consciousness is concerned, is material...
— Plinian Society, the deleted minutes, 27 March 1827.


Mental dispositions are determined by the size and constitution of the brain... and these are transmitted by hereditary descent.
— George Combe, (1828) The Constitution of Man, page 101.


To avoid stating how far I believe in Materialism, say only that emotions, instincts, degrees of talent, which are hereditary are so because brain of child resembles parent stock – (and phrenologists state that brain alters)....
— Charles Darwin, (July 1838) The M Notebook

Development of the Text 1866–1872: Very little of Darwin's turmoil surfaced in On the Origin of Species in 1859, although Chapter 7 contains a mildly expressed argument on instinctive behaviour.[12] In the public management of his evolutionary theory, Darwin understood that its relevance to human emotional life could draw a hostile response. Nevertheless, while preparing the text of The Variation of Animals and Plants Under Domestication in 1866, Darwin took the decision to publish a book on human ancestry, sexual selection and emotional life. After his initial correspondence with the psychiatrist James Crichton-Browne,[13] Darwin set aside his material concerning emotional expression in order to complete The Descent of Man, which covered human ancestry and sexual selection. He finished work on The Descent of Man on 15 January 1871. Two days later, he started on The Expression of the Emotions and, working quickly, completed most of the text within four months; progress then slowed because of a recurrence of his symptoms, triggered by an attack from St George Jackson Mivart. However, on 22 August 1872, he finished work on the proofs. In this book, Darwin brings his evolutionary theory into close approximation with behavioural science, although many Darwin scholars have remarked on a kind of spectral Lamarckism haunting the text of the Emotions.[14]

Universal Nature of Expression: Darwin notes the universal nature of expressions in the book, writing: "the young and the old of widely different races, both with man and animals, express the same state of mind by the same movements."

This connection of mental states to the neurological organization of movement (as the words motive and emotion suggest) is central to Darwin's understanding of emotion. Darwin himself displayed many biographical links between his psychological life and locomotion, taking long, solitary walks around Shrewsbury after his mother's death in 1817, in his seashore rambles near Edinburgh with the Lamarckian evolutionist Robert Edmond Grant in 1826/1827,[15][16][17] and in the laying out of the sandwalk, his "thinking path", at Down House in Kent in 1846.[18] These aspects of Darwin's personal life are discussed in John Bowlby's (1990) psychoanalytic biography of Darwin.[19]

Darwin emphasises a shared human and animal ancestry in sharp contrast to the arguments deployed in Charles Bell's Anatomy and Philosophy of Expression (1824).[20][21] Bell claimed that the facial muscles were divinely designed to express uniquely human feelings. Eager to stress the distinction between human and animal communication, Bell wrote: "Expression is to the passions as language is to thought." In The Expression, Darwin reformulates the issues at play, writing: "The force of language is much aided by the expressive movements of the face and body" - hinting at a neurological intimacy of language with psychomotor function (body language),[22] and underscoring the social value of expression.

Darwin's Sources on Emotional Expression: Darwin had attended a debate about emotional expression at the Plinian Society in December 1826 when he was a medical student at Edinburgh University. This had been prompted by the publication of Sir Charles Bell's Anatomy and Philosophy of Expression; and in his presentation, the phrenologist William A.F. Browne (in a spirited account of Robert Grant's Lamarckist evolutionism) ridiculed Bell's theological explanations, pointing instead to the striking similarities of human and animal biology. The meeting then ended in uproar. Forty-five years later, Darwin revisits these arguments and recruits Duchenne's (1862) unmasking of the facial mechanisms, shifting the argument from philosophical speculation to scientific discourse and highlighting the importance of facial expression. Darwin's response to Bell's natural theology is discussed by Lucy Hartley (2001).[23]

In the composition of the book, Darwin drew on worldwide responses to his questionnaire (circulated in the early months of 1867) concerning emotional expression in different ethnic groups; on anthropological memories from his time on HMS Beagle; on conversations with livestock breeders and pigeon fanciers; on observations on his infant son William Erasmus Darwin ("A Biographical Sketch of an Infant" – published in 1877 in the philosophical journal Mind), on his family's dogs and cats, and on the orangutans at London Zoo; on simple psychology experiments with members of his family concerning the recognition of emotional expression; on the neurological insights of Duchenne de Boulogne, a physician at the Salpêtrière asylum in Paris; on hundreds of photographs of actors, babies and children; and on descriptions of psychiatric patients in the West Riding Pauper Lunatic Asylum at Wakefield in West Yorkshire. Darwin corresponded intensively with James Crichton-Browne, the son of the phrenologist William A. F. Browne and now the medical director of the Wakefield asylum.[24] At the time, Crichton-Browne was publishing his extremely influential West Riding Lunatic Asylum Medical Reports, and Darwin remarked to him that The Expression "should be called by Darwin and Browne". Darwin also drew on his personal experience of the symptoms of bereavement and studied the text of Henry Maudsley's 1870 Gulstonian lectures on Body and Mind.[25]

Darwin considered other approaches to the study of emotions, including their depiction in the arts – discussed by the actor Henry Siddons in his Practical Illustrations of Rhetorical Gesture and Action (1807) and by the anatomist Robert Knox in his Manual of Artistic Anatomy (1852) – but abandoned them as unreliable, although Shakespearean quotations are scattered through the text. It is notable also that Darwin does not include a discussion of deception in his psychology of emotional expression.

Illustration of grief from The Expression of the Emotions in Man and Animals

Structure[edit]

Darwin opens the book with three chapters on "the general principles of expression", introducing the rather Lamarckist phrase serviceable associated habits. With this phrase, Darwin seeks to describe the initially voluntary actions which come together to constitute the complex expressions of emotion. He then invokes a principle of antithesis, through which opposite states of mind induce directly opposing movements. Finally, he discusses a direct action of the nervous system, in which an overflow of emotion is widely discharged, producing more generalised emotional expression.

This is followed by a section (three more chapters) on modes of emotional expression peculiar to particular species, including man. He then moves on to the main argument with his characteristic approach of astonishingly widespread and detailed observations. Chapter 7 discusses "low spirits", including anxiety, grief, dejection and despair; and the contrasting Chapter 8 "high spirits" with joy, love, tender feelings and devotion. In his discussion of "low spirits", Darwin writes: "After the mind has suffered an acute paroxysm of grief, and the cause still continues, we fall into a state of low spirits, or we may be utterly cast down and dejected. Prolonged bodily pain, if not amounting to an agony, generally leads to the same state of mind. If we expect to suffer, we are anxious; if we have no hope of relief, we despair."

Subsequent chapters include considerations of "reflection and meditation" (associated with "ill-temper", sulkiness and determination), Chapter 10 on hatred and anger, Chapter 11 on "disdain, contempt, disgust, guilt, pride, helplessness, patience and affirmation" and Chapter 12 on "surprise, astonishment, fear and horror". In his discussion of the emotion of disgust, Darwin notes its close links to the sense of smell, and conjectures an association with excretory products. In Chapter 13, Darwin discusses complex emotional states including self-attention, shame, shyness, modesty and blushing. Darwin describes blushing as "the most peculiar and most human of the expressions".

Darwin closes the book with Chapter 14 in which he recapitulates his main argument: he shows how human emotions link mental states with bodily movement, and are genetically determined, deriving from purposeful animal actions. He comments on the implications of the book: a single origin for the entire human species, with universal human expressions; and he stresses the social value of expression, citing the emotional communication between mother and child.

Illustrations[edit]

Figure 19: "From a photograph of an insane woman to show the condition of her hair".

This was one of the first books to be illustrated with photographs – with seven heliotype plates[26] – and the publisher John Murray warned that this "would poke a [terrible] hole in the profits".[27]

The published book assembled illustrations rather like a Victorian family album, with engravings of the Darwin family's domestic pets by the zoological illustrator T. W. Wood as well as work by the artists Briton Rivière, Joseph Wolf and A.D. May. It also included portraits by the Swedish photographer Oscar Rejlander (1813–1875), anatomical diagrams by Sir Charles Bell (1774–1842) and Friedrich Henle (1809–1885), as well as illustrational quotations from the Mécanisme de la physionomie humaine (1862) by the French neurologist Duchenne de Boulogne (1806–1875).[28] As a result of his domestic psychology experiments, Darwin reduced the number of commonly observed emotions from Duchenne's calculation of more than sixty facial expressions, to just six "core" expressions: anger, fear, surprise, disgust, happiness and sadness.

Darwin received dozens of photographs of psychiatric patients from James Crichton-Browne, but included in the book only one engraving (photoengraved by James Davis Cooper) based on these illustrations – sent on 6 June 1870 (along with Darwin's copy of Duchenne's Mécanisme) (Darwin Correspondence Project: Letter 7220). This was Figure 19, p. 296 – and showed a patient (Crichton-Browne reported) under the care of Dr James Gilchrist at the Southern Counties Asylum (of Scotland), the public wing of the Crichton Royal in Dumfries.


I have been making immense use almost every day of your manuscript – the book ought to be called by Darwin and Browne....
— Charles Darwin to James Crichton Browne

Reception[edit]

This section needs expansion. You can help by adding to it. (April 2013)

Contemporary[edit]

The review in the January 1873 Quarterly Journal of Science concluded that "although some parts are a little tedious, from the amount of minute detail required, there is throughout so much of acute observation and amusing anecdote as to render it perhaps more attractive to general readers than any of Mr. Darwin's previous work".[29]

Modern[edit]

Eric Korn, in the London Review of Books, describes how the book was claimed, and he argues subverted, by Margaret Mead and her "sympathisers", and then presented afresh by Paul Ekman. Ekman had collected pro-Darwin, anti-Mead evidence, Korn wrote, for the universality of human facial expression of emotions. Darwin, suggests Korn, avoided unsettling the Victorian public by arguing that humans had "animal traits", and instead charmed them by telling stories of "human traits in animals", thus avoiding too much explicit talk of natural selection at work. Darwin preferred to leave the evolutionary implications hanging. Korn points out that the book has never been out of print since 1872, calling into question Ekman's talk of "Darwin's lost masterpiece".[30]

The "Editor's notes" at the "Mead Project source page" on the book comment that


Darwin's book ... is among the most enduring contributions from 19th century psychology. The ideas expressed in its pages have persisted, for better or worse, down through the present, in one form or another. Although premised on an unsupportable interpretation of the nature of "expression," it is this idea that permeates the majority of work on emotional experience within psychology... Dewey's critique of Darwin's principles provides no small part of the foundations on which functionalist psychology is built. Similarly, the work plays a very large part in George Herbert Mead's discussion of the formation of significant symbols, as outlined in the early chapters of Mind, Self and Society. As Dewey notes, the arguments presented by Darwin may be wrong, but they are compelling.[31]
Publication[edit]

Darwin concluded work on the book with a sense of relief. The proofs, tackled by his daughter Henrietta ("Ettie") and son Leo, required a major revision which made Darwin "sick of the subject and myself, and the world".[32]

The Expression was published by John Murray on 26 November 1872. It quickly sold around 7,000 copies and was widely praised as a charming and accessible introduction to Darwin's evolutionary theories.[33]

A second edition was published by Darwin's son in 1890, without several revisions suggested by Darwin; these were not published until the third edition of 1999 (edited by Paul Ekman).[34]

Influence[edit]


Figure 4: "A small dog watching a cat on a table", made from a photograph by Oscar Gustave Rejlander

Published as a sequel to The Descent of Man, The Expression was assured of a wide readership in mid-Victorian England. However, the early death of George Romanes (1848–1894) robbed Darwin of a powerful advocate in the field of comparative psychology and his impact on academic psychology was muted, partly because of Wilhelm Wundt's dimensional approach to the emotions and the widespread influence of the behaviorist school during the twentieth century.

The generous style of biological illustration[35] was followed in work on animal locomotion by photographer Eadweard Muybridge (1830–1904)[36][37] (leading to cinematography), and by the Scottish naturalist James Bell Pettigrew[38][39] (1832–1908); in the extensively (and controversially) illustrated works of the evolutionary biologist Ernst Haeckel; and – to a lesser extent – in D'Arcy Thompson's On Growth and Form (1917).[40]

Darwin's ideas were followed up in William James' What Is An Emotion ? (1884); and, in the James-Lange theory of emotions, James develops Darwin's emphasis on the physical aspects, including the visceral (autonomically mediated) components of emotion. In Walter Cannon's Bodily Changes in Pain, Hunger, Fear and Rage (1915),[41] Cannon introduces the famous phrase fight or flight response, formulating emotions in terms of strategies for interpersonal behaviour and amplified in groups or crowds (herd behavior). More recent psychological theories of emotion have been set out in the Papez-Maclean hypothesis, the Two factor theory of emotion (Schachter and Singer) and the Theory of constructed emotion.[42]

On 24 January 1895, James Crichton-Browne delivered a notable lecture in Dumfries, Scotland On Emotional Expression, presenting some of his reservations about Darwin's views.[43] Crichton-Browne argued for a greater role for the higher cortical centres in the regulation of the emotional response, and touches on the theme of gender differences in emotional expression, anticipating the approach of sociologist Norbert Elias in The Civilizing Process. In 1905, Sir Arthur Mitchell, a psychiatrist who had served as William A.F. Browne's deputy in the Scottish Lunacy Commission, published About Dreaming, Laughing and Blushing,[44] linking some of Darwin's concerns with those of psychoanalysis.


George Herbert was wrong when he said that man was all symmetry; it was woman to whom that remark applied....evolution is still going on, and the faces of men and women still altering, for the better, every day. The emotions are less violently expressed....our ancestors gave vent to their feelings in a way that we would be ashamed of, and their range of feeling seems to have been in some degree more limited. The language of the countenance, like that of the tongue, has been enriched in the process of the suns....
— James Crichton-Browne, On Emotional Expression, being The Presidential Address, Dumfriesshire and Galloway Natural History and Antiquarian Society (Thursday, 24 January 1895)


All these sensations and innervations belong to the field of The Expression of the Emotions, which, as Darwin (1872) has taught us, consists of actions which originally had a meaning and served a purpose. These may now for the most part have become so much weakened that the expression of them in words seems to us to be only a figurative picture of them, whereas in all probability the description was once meant literally; and hysteria is right in restoring the original meaning of the words....
— Josef Breuer and Sigmund Freud, Studies on Hysteria (1895)

Freud's early publications on the symptoms of hysteria (with his influential concept of unconscious emotional conflict) acknowledged debts to Darwin's work on emotional expression[45] and Darwin's impact on psychoanalysis is discussed in detail by Lucille Ritvo.[46] John Bowlby makes extensive reference to Darwin's ideas in his presentations of attachment theory. Constitutional (psychosomatic) theories of personality were elaborated by neurologist Paul Schilder[47] (1886–1940) with his notion of the body image, by the psychiatrist Ernst Kretschmer and in the (now largely discredited) somato-typology of W H Sheldon (1898–1977). The biological aspects of the human emotions were further explored by Desmond Morris in his (richly illustrated) popular scientific book Manwatching,[48] and recent research has confirmed that while cultural factors are critical in the determination of gesture, genetic factors are crucial to the formation of facial expression. In 2003, the New York Academy of Sciences published Emotions Inside Out: 130 Years after Darwin's The Expression of the Emotions in Man and Animals, a collection of 37 papers (edited by Paul Ekman) with recent research on the subject.

References[edit]

  1. ^ see, for example, Sartre, Jean-Paul (1971) Sketch for a Theory of the Emotions (with a Preface by Mary Warnock) London: Methuen & Co., originally published (1939) as Esquisse d'une théorie des émotions.[ISBN missing][page needed]
  2. ^ Young, Robert M. (1970) Mind, Brain and Adaptation in the Nineteenth Century Oxford: Clarendon Press; reprinted (1990) in History of Neuroscience Series New York: OUP[ISBN missing][page needed]
  3. ^ Darwin Charles, Ekman Paul, Prodger Phillip (1998) The Expression of the Emotions in Man and Animals, 3rd edn, London: Harper Collins.[ISBN missing][page needed]
  4. ^ Snyder, Peter J. et al (2010) Charles Darwin's Emotional Expression "Experiment" and His Contribution to Modern Neuropharmacology Journal of the History of Neurosciences, 19:2, pp. 158–70
  5. ^ Jump up to:a b Barrett 1980
  6. ^ Darwin, Charles (2002) Autobiographies, edited by Michael Neve and Sharon Messenger, and introduced by Michael Neve. London: Penguin Classics. In his Introduction (pp. ix–xxiii), Neve makes a detailed survey of this complex area of Darwin's psychological life.
  7. ^ Barrett 1980, p. xviii
  8. ^ Ospovat, Dov (1981) The Development of Darwin's Theory Cambridge: Cambridge University Press
  9. ^ Mayr, Ernst (1991) One Long Argument: Charles Darwin and the genesis of modern evolutionary thought Cambridge, Mass: Harvard University Press
  10. ^ Barrett 1980, pp. 6–37
  11. ^ Browne, E. Janet (1995) Charles Darwin: Voyaging, London: Jonathan Cape, pp. 383–84.
  12. ^ Barrett 1980, p. xix
  13. ^ Pearn, Alison M. (2010) "This Excellent Observer..." : the Correspondence between Charles Darwin and James Crichton-Browne, 1869–75, History of Psychiatry, 21, 160–75
  14. ^ see, for example, Paul Ekman's textual commentary in Darwin, Ekman, Prodger (1998) The Expression of the Emotions, 3rd edition, London: HarperCollins, pp. 45, 54; and see also "Introduction" by Steven Pinker (2008) The Expression of the Emotions London: The Folio Society, pp. xix–xxii.
  15. ^ Desmond, Adrian (1982) Archetypes and Ancestors: Palaeontology in Victorian London 1850–1875 Chicago: University of Chicago Press, pp. 116–21
  16. ^ Desmond, Adrian (1989) The Politics of Evolution: Morphology, Medicine and Reform in Radical London Chicago: University of Chicago Press
  17. ^ Stott, Rebecca (2003) Darwin and the Barnacle London: Faber and Faber
  18. ^ Boulter, Michael (2006) Darwin's Garden: Down House and the Origin of Species London: Constable
  19. ^ Bowlby, John (1990) Charles Darwin, A Biography London: Hutchinson.
  20. ^ Bell, Charles (1806) Essays on the Anatomy of Expression in Painting London:
  21. ^ Bell, Charles (1824) Essays on the Anatomy and Philosophy of Expression London: John Murray
  22. ^ Bowlby, pp. 6–14
  23. ^ Hartley, Lucy (2001) Physiognomy and the Meaning of Expression in Nineteenth Century Culture Cambridge University Press; see especially chapter 5: Universal expressions: Darwin and the naturalisation of expression, pp. 142 - 179.
  24. ^ Walmsley, Tom (1993) Psychiatry in descent: Darwin and the Brownes, Psychiatric Bulletin, 17, 748–51
  25. ^ Maudsley, Henry (1870) Body And Mind: The Gulstonian Lectures for 1870 London: Macmillan and Co.
  26. ^ Phillip Prodger Curator of Photography Peabody Essex Museum (2009). Darwin's Camera : Art and Photography in the Theory of Evolution. Oxford University Press. pp. 109–. ISBN 978-0-19-972230-3. Retrieved 4 August 2013. Heliotype was a new photomechanical method of reproduction invented by the photographer Ernest Edwards (1837–1903), for whom Darwin had sat for a portrait in 1868. Although he had no experience in photographic publishing, Darwin suggested this new technique to John Murray. ... heliotype reduced the cost of production considerably, enabling Darwin to afford the unprecedented number of photographs appearing in Expression.
  27. ^ Charles Darwin (1998). The Expression of the Emotions in Man and Animals. Oxford University Press. pp. 401–. ISBN 978-0-19-977197-4. Retrieved 4 August 2013. Darwin's English publisher, John Murray, was at first opposed to the idea of using photographs to illustrate the book. He advised Darwin that the inclusion of photographs would make Expression a money-losing proposition
  28. ^ Duchenne (de Boulogne), G.-B., (1990) The Mechanism of Human Facial Expression by Guillaume-Benjamin (Amand) Duchenne de Boulogne edited and translated by R. Andrew Cuthbertson, Cambridge University Press and Paris: Éditions de la Maison des Sciences de L'Homme, originally published (1862) Paris: Éditions Jules Renouard, Libraire
  29. ^ Anon (January 1873). "Darwin's 'The Expression of the Emotions in Man and Animals'". Quarterly Journal of Science: 113–18.
  30. ^ Korn, Eric (November 1998). "How far down the dusky bosom?". London Review of Books. 20 (23): 23–24.
  31. ^ c/o Ward, Lloyd Gordon (2007). "A Mead Project Source Page: The Expression of the Emotions in Man and Animal". The Mead Project, Brock University, Ontario, Canada. Retrieved 3 April 2013.
  32. ^ Frederick Burkhardt; Sydney Smith; David Kohn; William Montgomery (1994). A Calendar of the Correspondence of Charles Darwin, 1821–1882. Cambridge University Press. pp. 366–. ISBN 978-0-521-43423-2. To [Leonard Darwin] 29 July [1872] [Down] CD cannot improve style [of Expression] without great changes. 'I am sick of the subject, and myself, and the world'.
  33. ^ Keith Francis (2007). Charles Darwin and The Origin of Species. Greenwood Publishing Group. pp. 20–. ISBN 978-0-313-31748-4. 1872 19 February: Sixth edition of The Origin of Species is published (3,000 copies printed). [63] 26 November: The Expression of the Emotions in Man and Animals is published (7,000 copies printed; 5,267 sold). 1874 Second edition of The ...
  34. ^ Black, J (June 2002), "Darwin in the world of emotions" (Free full text), Journal of the Royal Society of Medicine, 95 (6): 311–13, doi:10.1177/014107680209500617, ISSN 0141-0768, PMC 1279921, PMID 12042386
  35. ^ Prodger, Phillip (2009) Darwin's Camera: Art and Photography in the Theory of Evolution Oxford University Press
  36. ^ Muybridge, Eadweard (1984) The Male and Female Figure in Motion: 60 classic photographic sequences New York: Dover Publications
  37. ^ Prodger, Phillip (2003) Time Stands Still: Muybridge and the instantaneous photography movement The Iris and B. Gerald Cantor Center for the Visual Arts, Stanford University, in association with Oxford University Press
  38. ^ Pettigrew, James Bell (1874) Animal Locomotion, or, Walking, Swimming and Flying, with a dissertation on Aeronautics New York: D. Appleton and Co.
  39. ^ Pettigrew, James Bell (1908) Design in Nature, 3 vols, London: Longman
  40. ^ Smith, Jonathan (2006) Charles Darwin and Victorian Visual Culture Cambridge University Press, especially pp. 179–243
  41. ^ Cannon, Walter B. (1915) Bodily Changes in Pain, Hunger, Fear and Rage – An Account of Recent Researches into the Function of Emotional Excitement New York: D. Appleton and Co.
  42. ^ Barrett, Lisa Feldman (2017) How Emotions Are Made: The Secret Life of The Brain New York: Houghton, Mifflin, Harcourt and London: Macmillan
  43. ^ [Crichton-Browne, James] (1895) Conversazione, – and the Presidential Address – "On Emotional Expression", Transactions and the Journal of Proceedings of the Dumfriesshire and Galloway Natural History and Antiquarian Society, Series II, 11, pp. 72–77, Dumfries: The Courier and Herald Offices
  44. ^ Mitchell, Sir Arthur (1905) About Dreaming, Laughing and Blushing Edinburgh and London: William Green and Sons. Mitchell (pp. 153–157) provides a useful bibliography on emotional expression at the dawn of the twentieth century.
  45. ^ Sulloway, Frank J. (1979) Freud, Biologist of the Mind: Beyond the Psychoanalytic Legend London: Burnett Books/Andre Deutsch
  46. ^ Ritvo, Lucille B. (1990) Darwin's Influence on Freud: A Tale of Two Sciences New Haven and London: Yale University Press
  47. ^ Schilder, Paul (1950) The Image and Appearance of the Human Body: Studies in the Constructive Energies of the Psyche New York: International Universities Press
  48. ^ Morris, Desmond (1978) Manwatching: A Field Guide To Human Behaviour London: Triad Panther.
Sources[edit]

Barrett, Paul (1980), Metaphysics, Materialism, & the Evolution of Mind: the early writings of Charles Darwin, Chicago: University of Chicago Press, ISBN 0-226-13659-0, Early writings of Charles Darwin. With a commentary by Howard E. Gruber

External links[edit]

Wikimedia Commons has media related to The Expression of the Emotions in Man and Animals.Darwin, Charles (1872), The Expression of the Emotions in Man and Animals, London: John Murray.
Freeman, R. B. (1977), The Works of Charles Darwin: An Annotated Bibliographical Handlist (2nd ed.), Folkstone: Dawson.
Ekman, Paul, ed. (2003), Emotions Inside Out: 130 Years after Darwin's The Expression of the Emotions in Man and Animals (1st ed.), New York: New York Academy of Sciences.

Free e-book versions:D. Appleton, New York, 1899
The Expression of the Emotions in Man and Animals public domain audiobook at LibriVox



show
v
t
e
Charles Darwin



show
Authority control

Categories: 1872 books
Books by Charles Darwin
Books about emotions
Books about mental health
History of mental health in the United Kingdom
Books about evolution
Neuroscience books
English-language books
John Murray (publishing house) books

Reverend Sun Myung Moon and his Family's Books

Reverend Sun Myung Moon and his Family's Books

www.Tparents.org

Sun Myung Moon, FFWPU and the Unification Church in their own words

www.Tparents.org - Rev. Sun Myung Moon, Founder - Gary Fleisher, Webmaster

Home - Sun Myung Moon and family - Unificationists - Links
Sun Myung Moon - Family Photos - Publications and Books - Moon Family Talks


Library, Moon Family,
Rev. Sun Myung Moon's Books

A Bald Head And A Strawberry - Hyung Jin Moon

A Life of Prayer - Prayers of the Reverend Sun Myung Moon - Book One - Compiled by Zin Moon Kim - November 6, 1991 pdf

A Time Line of Prayers by Sun Myung Moon - January 14, 2014 pdf

As A Peace-Loving Global Citizen - Autobiography of Sun Myung Moon (October 2009 pdf)

As A Peace-Loving Global Citizen - Autobiography of Sun Myung Moon - with photos (October 2009 pdf)

A Prophet Speaks Today - the words of Sun Myung Moon - W. Farley Jones - May 1975 pdf

Blessing and Ideal Family

Blessed Marriage and Eternal Life
(Official text of April 1998 North American Speaking Tour)

Chambumo Gyeong – Sun Myung Moon - 2016

Cheon-Hwa-Dang - The House of Heaven's Harmony - Hyung Jin Moon (2006 pdf)

Cheon Seong Gyeong 2014: The Holy Scripture of Cheon Il Guk, an anthology of True Parents' teachings

Cheon Seong Gyeong 2014: The Holy Scripture of Cheon Il Guk [Graphic Version]

Cheon Seong Gyeong - Sun Myung Moon

Cheon Seong Gyeong Rough Draft Version - Sun Myung Moon

Father's Life in His Own Words - Sun Myung Moon

Father's Words on the Divine Principle - Sun Myung Moon - Compiled and Edited by The House of Unification for World Peace - circa 1999 pdf

Forgive, Love and Unite: September 2012~December 2014 - A collection of True Mother's Words to members since True Father's Assension to the spirit world (March 15, 2015 pdf)

God's Hope for America 2014 Speech Book - Sun Myung Moon - July 9, 2014 pdf

America in God's Providence - Two Speeches by the Reverend Sun Myung Moon - 1976 pdf

God's Warning to the World - Reverend Moon's Message from Prison

God's Warning to the World - Book II

God's Will and the Ocean

God's Will and the World

Home Church

Hoon Dok Hae Books

   Blessing And Ideal Family (Part 1)

   Blessing And Ideal Family (Part 2)

   Way of Unification (Part 1)

   Way of Unification (Part 2)

   The Way Of The Spiritual Leader (Part 1)

   The Way Of The Spiritual Leader (Part 2)

   Unification Family Life

   Raising Children in God's Will

   The Way For Students

   The Way for Young People

   The Way for a True Child

   The Tribal Messiah

   True Parents

   Earthly Life and Spirit World (Part 1)

   Earthly Life and Spirit World (Part 2)

Master Speaks, Questions and Answers from Reverend Moon (1965)

Mind Garden (Ye-jin Moon - October 1976 pdf)

Mother of Peace - And God shall wipe away all tears from their eyes A Memoir by Hak Ja Han Moon - February 2020 - Text Only Version

Mother of Peace, the Memoir - Hak Ja Han Moon February 2020 - Draft Version - Entire Book - Graphics and Text (pdf)

Mother of Peace, the Memoir - Hak Ja Han Moon February 2020 - Draft Version

New Hope - Twelve Talks of Reverend Sun Myung Moon

One Family Under God -- The life of Sun Myung Moon - Chung Hwan Kwak - February 12, 2008

Owning The Creation Of The Culture Of Heart - Hyun Jin Moon - Vol. 2

Peace King: Essays on the Life and Work of Rev. Dr. Sun Myung Moon Chung Hwan Kwak - February 23, 2007

Peace Messages (Pyunghwa Hoongyeong - Pyeonghwa Shingyeong) - Sun Myung Moon (September 2007)

Prayers, A Lifetime Of Conversation With Our Heavenly Father - Sun Myung Moon

Proclamation of the Messiah

Pyeong Hwa Gyeong 2014: The Holy Scripture of Cheon Il Guk

Pyeong Hwa Gyeong 2014: The Holy Scripture of Cheon Il Guk [Graphic Version]

Restoration of True Love

Red Rooster Collection sto True Mother's Speeches - 2019 - Anton Smirnov

Science & Absolute Values, 10 Addresses by Sun Myung Moon

Sermons of Reverend Sun Myung Moon, Volume 1
(April 8, 1956 through December 30, 1956)

Sermons of Reverend Sun Myung Moon, Volume 2
(January 6, 1957 through August 4, 1957)

Sermons of Reverend Sun Myung Moon, Volume 3
(September 8, 1957 through February 9, 1958)

Sermons of Reverend Sun Myung Moon, Volume 4
(February 16, 1958, through October 19, 1958)

Sermons of Reverend Sun Myung Moon, Volume 5 
(November 9, 1958 through March 8, 1959)

Sermons of Reverend Sun Myung Moon, Volume 6
(March 15, 1959 through May 24, 1959)

Sermons of Reverend Sun Myung Moon, Volume 7
(July 5, 1959 through October 18, 1959)

Sun Myung Moon and the Foreign Missions to 120 Nations in 1975 (Paula Petersen Fujiwara - 1989 pdf)

Sun Myung Moon's FBI Files

Sun Myung Moon’s Life In His Own Words

Sun Myung Moon's Philosophy of Education

Sun Myung Moon's Philosophy of Peace

Sun Myung Moon's Photos from the Early Days

Sun Myung Moon Speaks to Unification Theological Seminary Students

Textbook for World Peace

The Blessed Family and the Ideal Kingdom I - 1997

The Blessed Family and the Ideal Kingdom II - 1997

The Book of Genesis

The Completed Testament Age and The Ideal Kingdom

The Essentials of God's Providential History - Selections from the Speeches of Sun Myung Moon - 2000

The Heart of True Mother - Hak Ja Han - May 1991 (pdf)

The Life and Mission of Jesus Christ

The Mother of Peace Dr. Hak Ja Han Moon - Official Web Page October 20, 2019 - FFWPU USA

The Prayers Of Reverend Sun Myung Moon Volume 1

The Prayers Of Reverend Sun Myung Moon Volume 2: The Entreaty Volume

The Prayers of the Reverend Sun Myung Moon - Volume 3: The Determination Volume

The Reunification of Korea and World Peace

The Tribal Messiah

The Way of God's Will - Interlinear in Japanese, Korean and English - Sun Myung Moon - 1980

The Way of God's Will

The Way of Tradition Volume I - 1980 (Curated by Anton Smirnov pdf)

The Way of Tradition Volume II - 1980 (Curated by Anton Smirnov pdf)

The Way of Tradition Volume III - 1980 (Curated by Anton Smirnov pdf)

The Way of Unification - January 1, 2000

To Him I Offer All The Glory And Honor - Speeches by the Reverend Sun Myung Moon on the Occasion of His 80th Birthday - February 2000 pdf

True Families Gateway to Heaven - 2009 pdf

True Family and World Peace

True Family Gateway To Heaven - 2009 pdf

True Families: Gateway to Heaven - 2014 translation pdf

True Love and True Family

True Mother Hak Ja Han Moon: An Anthology - August 22, 2017

True Parents' Textbook for the Unification of Korea and the World

With the Heart of a Father - A historical overview of Rev. Sun Myung Moon's tax case in America and his speeches, guidance and lifestyle before, during and after being sent to Danbury prison in 1984 - Compiled and edited by Stephen Stacey - November 19, 2015 pdf

Words of Life from True Mother - September 2, 2015 - A collection of True Mother's Words to members (pdf)


Search: Sun Myung Moon, Moonies, FFWPU and the Unification Church in their own words

 
 
What's New?

Advanced Search


Home | Moon | Unification | Links | Myths | Tparents
Sun Myung Moon Talks | Moon Publications and Books | Moon Family Photos | Moon Family Talks

I'm A Moonie And I Love It - Talking Spirituality And Fish Powder With Alaskan Followers Of The Reverend Sun Myung Moon - Euge

I'm A Moonie And I Love It - Talking Spirituality And Fish Powder With Alaskan Followers Of The Reverend Sun Myung Moon - Euge

The Words of the Harnett Family

I'm A Moonie And I Love It - Talking Spirituality And Fish Powder With Alaskan Followers Of The Reverend Sun Myung Moon

Interview of Eugene Harnett and Neil Drucker

Hal Horton Jr.
July 13-19, 2000
The Anchorage Press

I come bearing good news: the Messiah is now walking the earth. He is in excellent health, considering his age. He is optimistic and spending His summers fishing in Kodiak.

And still better news: the Messiah has a sizable band of adherents, whom you are lovingly invited to join. There is even a handful of such families in Anchorage. They are members of the Holy Spirit Association for the Unification of World Christianity, or "The Unification Church," for short.

You probably know them under another name.

"The term 'Moonie' shall not be used in your article," Pastor Eugene Harnett informs me.

Harnett is head of the Anchorage Family Church, the local branch of the Unification movement, and a follower of the Reverend Sun Myung Moon, the church's leader and messiah. Pastor Harnett has been kind enough to meet with me on short notice to discuss theology, the Unification Church's Kodiak congregation, and what it is like to cast for kings on the banks of the Olds River while standing next to the Lord of the Second Advent.

The Unification Church has invested heavily in Kodiak. It owns International Oceanic Enterprises, the parent company of both International Seafoods of Alaska, a Kodiak processing plant, and U.S. Marine, a subsidiary which runs a fleet of fishing boats on the island. Moon's church has become the largest tax-payer on Kodiak, and the largest private employer, which has done wonders to quell controversy among non-believers on the island, who once wielded picket signs in protest against the people you are now allowed to call "Unificationists."

Pastor Harnett compares the term "Moonie" to "the N-word:" in short, it's only permissible to say it if you're doing so in love, and you are one yourself.

Harnett has a point. Under "the M-word," followers of the Reverend Sun Moon have been subjected to the most virulent press coverage of any new religious movement of modern times-with the obvious exceptions of those that ended in mass suicide or in flames and gunfire.

Some headlines from a collection of U.S. and European papers in the late '70s:

"Reverend Moon's plot to rule the world;"

"Parents fight 'brainwashing' by bizarre sect;"

"Mass suicide possible in Moon Church, 3 say;"

And my personal favorite from the Paris Match of 1975: "Le Dieu Moon nous arrache nos enfants"-"The God Moon snatches our children."

Pastor Harnett looks nothing like a child snatcher. He is a youthful and friendly 44-year-old with red hair and large, freckled hands. His eyes are extremely intense when he is passionate about his subject-for instance, the subject of his 1982 arranged marriage.

For Pastor Harnett, "it was very personal. I had a match. Someone I could commit my life to. She was from Japan. And she-you see this chipped tooth? Her tooth was chipped the same way. The same tooth. When we met each other it was like that."

When they met, Harnett and his wife-to-be were standing with 5,836 other couples in a stadium in Seoul, Korea. The matches had all been made by the Reverend Moon.

"It's not like a herd of cattle," Harnett says. "Visually it might look like it, but each individual has his or her own relationship with God and is building a relationship with another person.... When there is no love, but there's a commitment to find love, that marriage can be stronger. Do you understand?"

I am not sure I do. I ask if he ever wonders about that chipped tooth-if he hadn't chipped it, might he now be married to someone else?

"What I'm trying to say is that there's a commitment to the relationship, even before there's love," Harnett says. "A lot of marriages, you fall in love, you become passionately in love with each other, like a pot of boiling water. And then you get married. And then that pot of boiling water starts to simmer and cool down as the years go by.

"In my situation, it's like we started out as that tepid pot of water. But as you add love, and you go through those times when there is no love and you're asked to find some-especially when it's over an expanse of culture, which it was with mine, or skin color, or language-then you're asked to find love over difficult circumstances, but when you do it becomes a boiling pot of water. And it gets hotter and hotter and more passionate. That's been my experience, over eighteen years."

The American contingent of the Unification Church began with a single missionary from Korea who landed in the Bay Area in 1959. Membership growth was incremental over the next decade. Fundraising relied on members' tithing and a few small church businesses. In 1972, however, a few church members in Maryland began asking for "donations" in exchange for candles. By July 1973 average sales per convert were nearly $1,000 a week, and the church established "Mobile Fundraising Teams," whose members lived communally, worked out of vans, and sold flowers and peanuts for long hours. Individual members of the Unification Church saw none of the proceeds, although their basic needs were provided for.

This era also saw the advent of "the love-bomb."

A conversion technique popular within Bay Area branches of the church, love-bombing involved gathering groups of Unificationists around a reluctant new recruit and "bombing them with love." (Keep in mind that each Unification group in the United States operated independently. The national leadership cannot be proven to have condoned any of this.)

In 1974, the church bought a mansion in Westchester County as a personal residence for the Reverend and his family. Two years later, the church bought Tiffany's. Both purchases were indicative of an underlying Republicanism which often surprises those unfamiliar with the inner-workings of the movement-including many of its professed members. During the Watergate hearings, for example, the Reverend Moon directed mass demonstrations in support of President Nixon. During the political unrest in Central American in the 1980s his church established CAUSA, an anti-communist group implicated in the Iran-Contra scandal. CAUSA funneled money to General Gustavo Alvarez Martinez who, according to Amnesty International, directed Honduran death squads.

But this is all old news, according to Pastor Harnett, along with the almost certainly false reports of individual members being psychologically infantilized and barred from seeing their families.

Such reports likely arose because, people asked, why else would members spend years raising money for a self-proclaimed messiah from Korea?

Harnett raised funds for the church for three years. It's a question he's happy to answer.

"Because [fundraising] is an education in how to love people," he says. "If you go out every day trying to make money like that, you're going to hit a brick wall. But if you go out trying to love people, if you go out with that idea, then you can break through those brick walls. . . . From a spiritual-training point of view, from a ministering point of view, it's excellent."

Harnett says that like many in the first wave of Unificationist converts, he was unfairly maligned.

"When I joined, or a couple years after I joined-a young kid, right? Nineteen, 20, 21. I was bright, I was sharp, a straight-A student. I knew what I was doing. And I'd meet people sometimes, and they'd start talking about all this stuff, digging it up and going at me, this, that, and the other thing, all this about Reverend Moon, and he's this and this and this. And I'd say 'look'-because you know they called us brainwashed, right?-I'd say 'Look, look at my eyes. Do I look brainwashed.'

"And you know what they'd say? 'Yes.'"

It is impossible to sustain for even a second the illusion that Jean-Paul Franquelin has been brainwashed. If there were such a thing as brainwashing-and there is not, outside of loss of identity brought on by extreme physical torture-it would take a peculiarly American naiveté, a hayseediness, to be susceptible. The French would be automatically immune.

The plant manager at International Seafoods in Kodiak and a Unificationist, Franquelin is from Amiens, a city about 70 miles north of Paris. He has a strong accent and looks a little like a middle-aged Jean-Paul Belmondo.

I have come to ask Franquelin about fish powder. In recent years, the Reverend Moon has become enthusiastic about grinding the parts of a fish you don't want to think about into protein powder.

The fishing industry is notoriously wasteful-from out-of-season species hauled up in nets to byproducts of the slime line-and the Reverend Moon wants to turn that waste into food for the hungry. He has invested millions in Kodiak to develop a machine that will take fish waste and turn it into a water-soluble, human-consumable powder that is 90 percent protein.

Fish powder is Pastor Harnett's first example of the charitable causes which might justify the Unification church's massive business holdings, and it seemed to me a sort of charmingly quixotic mission-one of the small surreal touches that makes the Unificationists so interesting.

Unfortunately, the machine they built in Kodiak is so far not entirely successful. According to Franquelin, it had "decanters and high-speed machine equipment, you know..." For an instant he shakes his head as if it were attached to a piston rod. "Vibrations. And it was on the second floor. We were afraid it would fall through to the first floor. And there were other business-related problems. And the quality of the powder was not so good, not what we wanted. You could see little flecks of bone-not high enough grade."

The machine is currently dismantled for repair, though it did produce enough powder for the church to send 1,500 pounds of it to Burundi in 1994. The shipment ran into a snag-fish powder was not on the list of U.N.-approved comestibles-so distribution was limited to Christian Disaster Relief agency sites.

(There have been no reports of what famished Hutus thought of the taste, but the church baked Kodiak fish powder into desserts at a press tasting in Seattle that same year. According to wire reports, the cookies were fine, but the brownies tasted a little fishy.)

Once he's finished explaining why the fish powder machine is down, Franquelin details, in a cheerfully uncomplicated way, the way in which he came to the Unificationists: he met someone in Paris, agreed to come to a meeting, and liked what was said. The fact that Franquelin's employer is also his church is not of much import to him-work is not therefore prayer.

"Americans are strange about their jobs," he tells me. "They know how to work hard, always-" and he jabs at the air to demonstrate his point. "It is not the French way. I am serious about my job, I am serious about what I believe, but-no."

International Seafoods will hire qualified workers, regardless of their spiritual beliefs-a few of the top managers at the plant are now non-members. It is becoming a business like any other, and, the vagaries of the fishing industry being what they are, it does not always turn a profit. To the people of Kodiak it has become, in a word, uncontroversial.

I suggest to Franquelin that a true Messiah would not have spent so much time and money investing in things that are more properly Caesar's. For instance, this processing plant.

"When Jesus was alive and preaching nobody followed him," the plant manager tells me. "People said Satan made the miracles, and in the end even the disciples abandoned him. And finally the people killed him. If he had fulfilled his mission, of course they would have given him clothes, so on," and he rolls his hand to signify the various fine things the Son of Man would have received.

"The Reverend Moon is more humble than any man I've met so far. He is always trying to spend for the sake of others. It is not like he is eating like a king."

He pauses for a moment, regarding me. "You know, if I had seen Jesus and he had told me he was the Messiah, I would have checked before I threw a stone at him. I would not just go by public opinion. Because truth is not always easy to listen to."

Nor does it always make for light reading. The Divine Principle, the Unification movement's book of theology, has none of the rolling, pleasant, King-Jamesian doggerel of, for instance, the Book of Mormon. It has the style of an engineering manual, and its metaphors are mostly geometric-a soul is compared to a circle becoming a sphere; husbands and wives are meant to triangulate off of God. Certain significant numbers appear again and again: Ten is the number of revelation, 40 is the number of "indemnity" (the process by which trials in this life cleanse us of sin). The Reverend Moon finds a pattern of repeating numbers in the years between Old Testament prophets, a pattern which was repeated after the advent of Jesus in such a way as to point to the era of the Reverend's own birth

But most central to the theology-arguably more central even than Jesus-is the Unificationist take on the Garden of Eden. It goes like this: Adam and Eve were intended by God to form a kind of holy trinity with him, whereby Adam and Eve would become True Parents and all their children would be "Blessed." Evil would not exist in the world. But then Lucifer the fallen angel snaked in. The familiar episode is sexualized-the apple of the Tree of Knowledge is a metaphoric fruit. First Lucifer had a "spiritual" sexual relationship with Eve, and then Eve convinced Adam to have physical intercourse. The triangulation was, therefore, based on Satan, sex occurred before God blessed the union, and Original Sin entered the world.

The Divine Principle dismisses Immaculate Conception-of course Mary wasn't really a virgin-and restates God's aims for the various Biblical personages. Moses, Abraham and even Jesus Christ are rendered as failures. What God really wanted for his Son was to see him married. Tragically, Jesus was murdered instead-and not at God's will; what Father could plan such a thing for His Son?

The crucifixion prevented Jesus from achieving His true mission, which was to enter into holy matrimony and to become a True Parent in the physical sense, as much as He is in the spiritual sense.

Instead, the world had to wait for Sun Moon.

I spent a few hours in Kodiak bars trying to get a sense of public feeling about the church. I found the people of Kodiak, or at least those who drink in public, remain almost universally ignorant about Moon's doctrine. Previous controversies on the island-in the early '80s, when the church was buying up the last remaining frontage on the Kodiak dock-had more to do with the movement's media image as starry-eyed freaks and kidnappers than with any Christian heresies.

In the mid-'90s, though, angry letter-writers to the Kodiak Daily Mirror reported wall-to-wall Unificationists in matching orange raincoats lining the banks of the Olds River. These church members were flown to the island-mostly from Japan-and were bussed to rivers along the road system in groups of as many as 200. Eyewitnesses reported that the Reverend himself was landing 25 or 30 salmon during one day's fishing-as his followers would hand him their pole whenever they hooked a fish.

"He is very intense when fishing," Harnett says of the Messiah. "He becomes very focused."

Barstool opposition to the church's presence on Kodiak lingers, though it's no longer particularly articulate:

"Motherfucking bunch of brainwashed motherfuckers."

"They ain't Moonies. They're morons. Ought to call themselves Moronies!"

More often than not, though, I found the Unificationaist presence was regarded as a non-issue.

"They're nice people. Everybody in Kodiak gets along fine with them."

And what of the accusations that church-sponsored tenders once undercut other processors and handed out twelve-packs of beer to fishermen willing to do business with them?

"Bunch of crap. They pay the same as anyone else, pay taxes like anybody else, run the plant like anybody else. And they don't drink, you know, don't mess around at all. So if they want to believe like a bunch of idiots, I say let them."

This Saturday night gathering of public opinion ended badly. The bartender at the Breakers objected to me recording people, things got ugly, and the whole episode ran out into charges of criminal mischief, a brief stint in jail, and a lawyer named "Razzo."

Suffice to say I was in the mood to be love-bombed come Sunday morning.

And I wasn't disappointed, although the experience was, at most, a light love-strafing.

The service began in Angel Garden with the singing of Unificationist hymns, which have the structure and melodies of folk songs. Pastor Neil Drucker strummed an acoustic guitar in his stocking feet.

Such scenes may be the reason people still think the Reverend Moon leads some kind of hippie cult-the church remains an odd cross between the restrictive discipline of other conservative Christian groups and the free-love stylings of the period in which the American Unificationist movement came of age.

The truly impressive thing, though, was the racial makeup of the congregation, in a country where we do nothing in so segregated a fashion as the worship of God. Kodiak has 17 or so resident Unificationist couples, and their families are strikingly diverse. A handsome black family sat in the front row of folding chairs. Pastor Drucker himself is ethnically Jewish. Mixed-race children, who comprised half the congregation, were permitted to squirm and make noise in admirable freedom.

Another impressive thing-impressive in a different way-is that Pastor Drucker did not mention the Reverend Moon once in his sermon, which was on the family as the basis for social and religious renewal. If Adam had created a church, he said, it would have been just a family. And this intimate, sacred relation would have remained among all peoples for all times.

"Family Work, Family Town, Family State, Family Nation," said Pastor Drucker. "And Family World."

His wife, Diane, thanked God eloquently and at length in a spontaneous prayer, another guest and I were introduced, and then the service was over.

A few people came over to greet me, among them Mr. and Mrs. Hokanson. It is difficult when first meeting Unificationist couples to resist evaluating the match. Mr. Hokanson is a tall, gangly, slightly awkward white American, and for a short time I suspected his wife, a first-generation Korean American, was too beautiful for him. But Mr. Hokanson has a compensating generosity of spirit. He works as a boat captain for U.S. Marine, and was also captain of the first Unificationist fishing boat in Gloucester, Massachusetts. (The entry of the church into that fishery made any of the Kodiak controversies look neighborly-at one point the mayor of Gloucester told the Reverend "you'll have strap marks on your ass before you get a permit out of me.")

Mrs. Hokanson has spoken with the Reverend Moon. I just missed him on my recent trip to Kodiak, which is just as well since the Reverend refuses media interviews. But he goes to Kodiak twice a summer for at least a few weeks-during the salmon runs-and so of course everyone I met in Angel Garden had also met the Reverend Moon. But Mrs. Hokanson speaks Korean, and the Reverend's English is not strong, so she has talked with him at greater length than most in Kodiak.

I was fascinated by this, of course, and pressed her for information. Up until that point I was told of nothing but the Reverend's humility and physical stamina-the man is 80, but Pastor Harnett says, "He could probably take down you or me."

Mrs. Hokanson's English was excellent, but accented enough to prevent me from understanding one word.

"The Reverend Moon thinks of himself as a-"

At first I thought she said "Samuel," meaning the Old Testament figure who anointed the first two kings of Israel, but I was wrong. She repeated herself.

"As a ceremony?" I asked.

"Salmon," puts in Mr. Hokanson.

"Oh," I said.

"It's the 'L," said Mrs. Hokanson, smiling.

The journey of the salmon, she explained, is like humanity's quest to get back to the Garden-to return to the place from whence we came, after so many years of wandering the world. The Reverend Moon sees himself as returning to the heart of creation, where it all began, to make things right for the world.

"And when the salmon return to the spot, they find a mate. . . ."

"And spawn and die," I put in.

"Yes, but their children-they help their children. The young."

"Nourished by the bodies of their parents," I said, and then regretted it, as the metaphor fell into pieces around us and drifted away, leaving us in awkward silence.

Fortunately, Pastor Drucker likes to talk. He is a broad-shouldered man with Jewish features, and he told me about how he joined the church in Israel as we walked across the church's Kodiak land.

The two church buildings, set among tall spruce, are bigger than barns and painted a late-'70s puce. We emerged from "Angel Garden" and made our way across the drive to "North Garden." Nansook Hong-the Reverend's ex-daughter-in-law-reports in her 1998 book In the Shadow of the Moons that the Reverend has at least nine mansions to call his own.

In Gloucester he owns "Morning Garden," in Westchester Country both "East Garden" and "Belvedere." "West Garden" is in L.A. "South Garden" is in South America.

All of this may be true, and the Reverend may also own "North Garden," but Drucker, his wife Diane, and their two children live in it.

Neil Drucker was once a surf-rat and experimental film-maker in California, and you would have to meet Drucker to understand how surprising this is: he is soft-spoken, a little shy, and anyone would have guessed a more timid history.

In Jerusalem, of all the unlikely places, Drucker became a follower of the Korean prophet. Living in the crux of so many world religions for so long has made Drucker uncommonly ecumenical. "Jerusalem has 12 gates, so everyone's coming from a different direction," he said. "But hopefully we arrive all at the same place."

But what would he say to those Christians who object to him not believing in, for instance, the Immaculate Conception?

"I consider it would depend upon the openness of the individual, whether to become emotional from what he understands and shut the door, or really to bring anything he hears to his own personal relationship with God and check it out. I consider God as never saying 'You must do this or you'll go to hell,' and that sort of thing, but as a father, as a parent. God would say, 'Test it out, check it out, make sure what I'm telling you makes sense.'"

I reviewed everything negative I've read about Reverend Moon: That he is an entrepreneur in the field of manipulating faith for profit. That he funded death squads. That as a younger man he was notoriously unfaithful. That he dyes his hair "shoe-polish black." That he is, in every sense of the term, a false prophet. The question I asked Pastor Drucker is this: Suppose Reverend Moon were in some way thoroughly and finally discredited. Would Pastor Drucker then abandon his theology?

He did not pause. "No. True love, the ideal family, these are good qualities. And if I got to the end of my life and someone told me 'It's all not true,' I would look back and think, "What did I do in my life?" And maybe I'll look back and see if I was faithful to my wife. If I was good to my family. Good to my fellow man. That's what will be important."

 Download entire page and pages related to it in ZIP format
 Table of Contents
 Information
 Tparents Home


===

The Words of Reverend Sun Myung Moon from 1992

Vision for Fishing

Reverend Sun Myung Moon
Kodiak, Alaska
September 21, 1992

The following are some of the key points from a talk by Father to the Korean elders and their American proteges on September 21, 1992, at the beginning of the first of four workshops Father organized in Kodiak last fall.

I have spent twenty years developing oceanic enterprises. I wanted to develop three hundred fishing grounds, with ten good-sized boats in each fishing port, and use them as a springboard for developing sightseeing, fishing, and business ventures.

I am also interested in recreational hunting. In Canada we have the largest deer farm in North America, with about five hundred deer. There is another one in New Zealand with over a thousand head. We have another one in England. Once we are ready we can ship the animals to hunting preserves around the world, set them free, and charge people to come and hunt them. We can invite rich people and charge them a lot.

Fishing and hunting expeditions will be among the most exciting sports. We can build big hotels in port cities and have tackle shops. Our ocean activities can handle all the arrangements for sport fishing.

You need to become a master in terms of dealing with boats, fishing, and training young people. Then witnessing will be easy.

Predicted years ago

Originally I planned to sell a boat to an interested young person in a port city-the son of the mayor or police chief, for instance, someone with good character and credit references. We could set him up with a fishing boat and encourage him to develop the sightseeing and fishing business, selling fresh fish locally. Once he masters that, he can make a living in the city and pay off the boat in several years. If we give five boats to five promising young people, you will have a group of committed people. With that kind of foundation, after five years you can buy a fifty-foot boat, even a hundred-foot commercial trawler, just by coming up with a twenty-percent down payment. I was thinking of making some kind of association of fishermen all over the country and have them contribute a certain amount each month to help young people buy boats.

If fishermen can't make a living on the fish they catch, they may have to combine fishing with sightseeing. I predicted this twenty years ago, and that is why I encouraged one hundred twenty young people to launch this project. I went to Germany for six months and when I returned, many of them had disappeared, because they didn't pay enough attention.

Now you have some experience dealing with Good Go boats and fishing. If you are really well trained and determined to multiply people like you, then we still have hope. That is why I called you here for training.

The fishing and sightseeing business is ideal, because America is surrounded on three sides by ocean, and seventy-five percent of the world's fishing grounds are within American territorial waters. Out of this, about eighty percent of the fish are around Kodiak. That is why I established this fishing area in Alaska. Other fishermen went bankrupt and left town. Yet I started taking over one by one. We have been losing money up until now, but I never gave up. Even this year, many businesses have been shutting down to save money, but I pumped another five million dollars into it, building surimi and fish-powder factories. I spent over ten million dollars to establish factory boats. To be successful in the fishing business, you need to cover every aspect.

Wherever we establish this kind of project, we become controversial.

I want to establish ocean church projects and centers again. That is why I developed many kinds of things here, where International Seafood Association (ISA) and our factory are located.

Couples from the Blessing of the 30,000 can come here and then publicize our activities in their countries.

We should be able to develop fish farms everywhere, even in the desert or on the top of a mountain. We can channel ocean water anywhere, with advanced technology.

Select them live

Ten years ago I could see that people would be interested in eating live fish, if they could see them live and select the one they want. People will pay five times more for a fish caught in the ocean than for one raised in a fish farm. That is why I made many Japanese restaurants all around the country, so people could go fishing in the night and bring their live catch to the restaurant to sell them the next day.

You should establish four teams in each state, making two hundred teams around the country. Take people out to the ocean and fish. While fishing, teach them Divine Principle. Do you think you would be wasting your time talking about Divine Principle every day?

I have been planning this for twenty years, but nobody could follow me. You didn't know back then the consequences coming in the future. I have been striving all alone for twenty years but nobody really followed. Now you see the reality.

I began tuna fishing in the Boston area. I made innovations here with salmon fishing. You are young people. You have so much hope for the future. Work hard. Mobilize young people. Educate them and train them to follow your footsteps. Otherwise you will be accused when you go to the spirit world.

You may not know about it, but I have sent fishing fleets around the world. For example, Japanese brothers are in Spain. They set out a three-mile-long net in the ocean around Spain to catch tuna. Other companies trying the same tactic caught only two to three hundred, but our net caught 1,664 giant blue-finned tunas. We keep them alive in the net and feed them, fattening them to sell in Japan when the price is highest, around Christmas and January. This is a natural fish farm.

Fish lay millions and millions of eggs at a time, but they become part of the food chain, in which big sea creatures eat the smaller ones. So over ninety-nine percent are usually eaten and only a very small percentage get hatched. If we can control that system, the resources will be unlimited.

We have to realize that sixty thousand people are dying every day of starvation. Think about the position of True Parents. Shouldn't we worry about that? I am very concerned about it. We have to prepare to solve that situation. If we develop a strong foundation of fishing and sightseeing and people come to know what we are doing and why, rich people around the world will support my project and go to Africa for fishing, sightseeing and farming. Then the African people will be able to survive.

Look at all the high-level people following me through the Professors World Peace Academy. Once the project is going well, they will follow me and bring everybody else.

Prepare yourself to receive me any time I give a call from Korea. I may have the photo album of you and go through it and choose certain states and call you up. You should be prepared to receive me at any time. I may not show up myself but send someone else. If you are not fully ready, you are a failure.

We catch fish here in Kodiak and have many trawlers. You should be able to sell them in your region and earn your living expenses.

I will put you through special training, not just how to catch fish but how to cut them, gut them, and all the necessary steps. It is serious training. You can develop fish farms.

Interracial couples have some advantages. For example, an American husband and Japanese wife: in Japan, the wife can represent the project, because you have to have a Japanese president, and in America the husband can be the president. So you can do business both there and in America. You can borrow money from both Japanese banks and American banks, if you utilize your connections. That way you can make a successful international foundation.

I will teach you to catch fish

The Korean regional directors are in my position and will be responsible to push this project. The Korean regional leader will be like the elder brother and the state leader the younger brother. You must follow the elder brother. You need to multiply people like you, because the Korean regional directors are getting old, and we need younger blood. You have to educate other people.

During this workshop, each team will have a tent. If you don't fulfill your responsibility you have to stay out, even overnight, until you reach your goal. You did not come here to have a good time. Tomorrow I will teach you how to catch fish on a boat, how to navigate the boat. In the future you will be trained to repair boat engines, too.

People will be assigned as team captains according to age, and will rotate by turn.

Even though our Good Go boats are safe and do not sink, we want to avoid accidents. Those of you who are here for the first time and are strangers to fishing, I think the fish may try to catch you! Listen carefully to what I will teach you. I cannot be on your boat, so every day I will teach you what to do. I will talk to the first team that meets their goal and gets back. If I went out, it would be too easy. I would be able to finish before noon.

Just like people, fish like to be around scenic areas. They like cool, shady spots. If you see nice mountains and rocks, you will find fish in those areas.

You do not have to use a lot of energy to cast your line. Keep the angle of your line at about thirty degrees. If the angle is perpendicular, the fish are more likely to notice it. Usually fish stay about a foot above the bottom. Wind your lure slowly. Adjust the weight of your lure and sinker to keep the bait floating at about a thirty-degree angle. You will learn the rest by experience on the boat.

Once you go back, you will repeat this kind of session. Send people out to two hundred fifty cities, and then twenty-five hundred cities. Blessed couples must participate. This is the way we will save America. Who will save this country? You will.

You have to be trained to be a lecturer wherever you go. Whomever you meet, you should be able to give lectures to. We should be able to mobilize campus ministers so that they can give lectures every day, just like you. This way we can multiply our membership and also the people who can lecture.

Download entire page and pages related to it in ZIP format
Table of Contents
Copyright Information
Tparents Home