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2000a, 2002) on anger situates it within the bounds of “PHYSIOLOGICAL EFFECTS OF AN EMOTION STAND FOR THE EMOTION, ” thus implying a uni-versal form of physiological embodiment for anger. The main contribution of this ar-ticle is that anger in Tunisian Arabic (TA) shows many more dimensions of embodi-ment than physiological embodiment. Anger in TA comes as physiological embodiment, culturally specific embodiment, and culturally tainted embodiment. Similar to English, physiological embodiment yields expressions of anger where the part of the body used for conceptualization is also actually physiologically affected. Culturally specific embodiment involves parts of the body that are culturally corre-lated with the emotion of anger. Culturally tainted embodiment uses animal behav-iors and cultural ecological features to taint physiologically embodied anger expres-sions. These types of embodiment are shown to generally correlate physiology-based anger with metonymy, and culture-based anger with metaphor. The cognitive literature on anger is mostly dominated by the view that its concep-tualization in many languages depends on embodiment (Kövecses, 1995, 2000b; Lakoff, 1987; Lakoff Kövecses, 1987; Yu, 1995, 1998), which is given an almost exclusively physiological bearing. The main thrust of this article is that anger in Tunisian Arabic (TA), one of the dialects of Arabic, is only partly governed by physiological embodiment. Aware of the restrictedness of a purely physiological view of embodiment, Kövecses, Palmer, and Dirven (2002) argue that studies of emotions must “blend universal experiences of physiological functions with cul-
Zouhair Maalej (Thu,) studied this question.