By Linda Woodhead, Ole Riis
This well timed publication goals to alter the best way we predict approximately faith through placing emotion again onto the time table. It demanding situations a bent to over-emphasise rational features of faith, and rehabilitates its embodied, visceral and affective dimensions. opposed to the view that non secular emotion is a only inner most topic, it bargains a brand new framework which exhibits how spiritual feelings come up within the assorted interactions among human brokers and non secular groups, human brokers and gadgets of devotion, and groups and sacred symbols. It offers parallels and contrasts among spiritual feelings in ecu and American background, in different cultures, and in modern western societies. through taking feelings heavily, A Sociology of non secular Emotion sheds new mild at the strength of faith to form basic human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.
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Extra resources for A Sociology of Religious Emotion
To have a feeling is to see the world in a certain way: through the frame of our cognitive sets (or image schemata, in Johnson’s terms). This pre-rational way of navigating the world is how we operate for most of the time, and its unarticulated frameworks may clash with our articulated beliefs (for example, I may hold the belief that women are equal to men, but in practice subordinate myself to men by allowing them more conversational space and general deference). This precognitive set or ‘emotional structure’ is cognitive, but unarticulated.
Social actors constantly intervene in emotional processes in order to modify them. Emotional life is regulated by how we assess our own feelings and how others assess us. Obedience to emotional scripts allays guilt, deﬂects disapproval, and sustains a positive self-image. Individuals are emotionally scripted from birth onwards. Children learn to distinguish bodily sensations evoked in particular contexts as emotions. Their feelings are shaped by reinforcements, role modelling, imitation, identiﬁcation, and instruction until they become skilled emotional performers in social dramas.
43 A Sociology of Religious Emotion slaughter and cooking of a pig. The blood, the noise, the food products are, he suggests, inherently ‘moving’. He asks: ‘whereas wine may be used to represent blood, what can blood itself be representing? Or semen?. . [They] may constitute attempts to push past representation in all its forms to naked, immediate existence’ (Rappaport 1999: 261). Recent work on emotion by geographers has also been effective in reminding us of the emotional signiﬁcance not only of symbolic spaces, but of physical spaces, including natural landscapes, buildings, interiors, and cityscapes (Davidson et al.
A Sociology of Religious Emotion by Linda Woodhead, Ole Riis