Download A Sociology of Religious Emotion by Linda Woodhead, Ole Riis PDF

By Linda Woodhead, Ole Riis

This well timed publication goals to alter the way in which we predict approximately faith via placing emotion again onto the schedule. It demanding situations a bent to over-emphasise rational points of faith, and rehabilitates its embodied, visceral and affective dimensions. opposed to the view that spiritual emotion is a in simple terms inner most topic, it bargains a brand new framework which indicates how non secular feelings come up within the different 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 heritage, in different cultures, and in modern western societies. by way of taking feelings heavily, A Sociology of spiritual Emotion sheds new gentle at the energy of faith to form basic human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

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Inspired by Durkheim, Maurice Halbwachs (1992) took this analysis further by emphasizing the importance of the past kept alive in the present by ‘collective memory’. He points out that it is not merely the collective representations of the present that shape social action and 38 Emotion: A Relational View emotion, and emphasizes the dialectical relation between present and remembered past: how present-day concerns shape collective memory, and how memories shape the present-day concerns. Anticipating recent cognitive-linguistic work that highlights the importance of concrete images in cognition (discussed above), Halbwachs argues that abstract thought becomes potent only when related to concrete figures, symbols, beings, and stories, particularly those whose past existence is memorialized by rituals and symbols.

Thus image-schema are felt, embodied, understandings of the world that are open to articulation in images and words. Although the felt sense of life constitutes our most basic form of engagement with the world, it is nevertheless significantly shaped by language, which is not incidental to emotion, but integral to it. This is clear in relation to emotional expression itself. If I express how I feel in words or pictures or bodily enactment, I feel differently, and thereby change my relations with myself and other people and things.

But this is not because emotions are beliefs. ’ Emotions at meso-level What we take from these accounts of emotion at micro-level is, above all, their recognition that emotions are not passive inner disturbances to be conquered by the power of reason, but active, embodied forces central to relational life—the relation of self both to itself and to others. The authors we have considered so far build up a picture of emotion as something that is not wholly outside our control, nor detached from character, reflection, and judgement.

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