(From Conclusions) 1. Conceptualization of inner life in terms of body parts and inner organs come in three types: holistic (one organ for all inner life), dualistic (two organs, one for the rational aspect, the other for the rest), or 'distributive' (different organs are the seat for different parts of inner life). This typology can be projected on a geographical east-west division, taking the Eurasian area into consideration, in the sense that eastern languages and cultures tend to holistic conceptualizations and the western ones to dualistic patterns. But in future research, he picture should be completed by taking other continents into consideration as well. 2. If a language exploits the heart for talking about the inner life, this leaves open a wide field of choices for the specific aspects of the heart that are used and with which aspect of inner life it is associated with. Even closely related languages like English, Dutch and German show variation in detail. 3. After the Middle Ages, there was a modest shift in the expressions for conceptualizing the rational part of the inner life: a shift from heart to head. Our present state of knowledge does not allow to ascribe this shift to one clear cause, say Cartesian dualism or Harvey's discovery. 4. The associations between the heart and inner life have a neurological basis, which facilitate metonymic conceptualizations (heart for emotions), which then is the basis for metaphoric conceptualizations of the heart in terms of image-schemas and aspects of perceptual domains. (Ad Foolen)