By Linda Woodhead, Ole Riis
This well timed publication goals to alter the way in which we expect approximately faith through placing emotion again onto the schedule. It demanding situations a bent to over-emphasise rational elements of faith, and rehabilitates its embodied, visceral and affective dimensions. opposed to the view that non secular emotion is a simply inner most subject, it bargains a brand new framework which indicates how spiritual feelings come up within the different interactions among human brokers and spiritual groups, human brokers and items of devotion, and groups and sacred symbols. It provides parallels and contrasts among non secular feelings in ecu and American historical past, in different cultures, and in modern western societies. through taking feelings heavily, A Sociology of non secular Emotion sheds new gentle 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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Additional info for A Sociology of Religious Emotion
These connections are not entirely arbitrary, contrary to some forms of post-structuralist semiotics, but are enshrined by established authority, tradition, ritual practice, local convention, and so on. For example, the symbol of God as Father in Christianity makes a connection between a ‘source domain’ (a human father) and a ‘target domain’ (God) (Lakoff and Johnson 1993). By bringing them into relation with one another, it ‘blends’ them in a way that allows our knowledge of the source to structure our understanding of the target, but not in such a way that every aspect of the symbolic source (a human father) is applied to the target (Fauconnier and Turner 2002).
In the account we propose here, we try to take more account of a wide range of approaches. Beginning with analyses that consider emotion chieﬂy at the level of the individual (micro-level), we move on to consider accounts of emotion that pay attention to emotions in bounded social interactions (the meso-level), and then emotions at societal level (the macro-level). We then supplement these with approaches that take seriously the cultural and material dimensions of emotional life. Though our sociological bias will probably be apparent, our aim is to construct a multidisciplinary approach appropriate to the multidimensionality of emotion.
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