Neville Longbottom x Severus snape smut

Eleventh part

According to the book The Hydra's Tale: Imagining Disgust by Robert Rawdon Wilson,[91] 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." Moral disgust should be understood as culturally determined; physical disgust as more universally grounded. 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."[92]

Wilson examines the claims of several jurists and legal scholars—such as William Ian Miller—that disgust must underlie positive law. "In the absence of disgust", he observes, stating their claim, ". . . there would be either total barbarism or a society ruled solely by force, violence and terror." The moral-legal argument, he remarks, "leaves much out of account."[93] His own argument turns largely upon the human capacity to learn how to control, even to suppress, strong and problematic affects and, over time, for entire populations to abandon specific disgust responses.