By Linda Woodhead, Ole Riis
This well timed e-book goals to alter the best way we predict approximately faith via placing emotion again onto the time table. 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 non secular emotion is a basically inner most topic, it bargains a brand new framework which exhibits how spiritual feelings come up within the assorted interactions among human brokers and spiritual groups, human brokers and gadgets of devotion, and groups and sacred symbols. It offers parallels and contrasts among non secular feelings in eu and American background, 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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Extra resources for A Sociology of Religious Emotion
People try to reduce this strain either by changing what they feel or what they feign (Hochschild 1983: 90). Although Hochschild goes further than Collins and Durkheim in balancing the individual and social dimensions of emotional life (and 33 A Sociology of Religious Emotion in highlighting the theme of power), she has nevertheless been criticized for minimizing the role of individual agency, creativity, and resistance in relation to emotional pressure (Lupton 1998: 169; Bolton and Boyd 2003).
Durkheimean approaches recognize that collective symbols with long and widely established efﬁcacy are a source of social power in their own right: but this also means that they can be used by individuals and sectional interests to criticize established power; be appropriated by those who stake a new claim to authority; or be desecrated by enemies. An interesting example of the interplay of personal and collective emotions in relation to a ‘collective’ symbol is provided by the discussion by Wagner-Paciﬁci and Schwartz (2002) of the Vietnam Veterans’ Memorial in Washington.
Denzin (1984: 129–59) draws useful distinctions between feelings in common, where people understand and share an intentional emotion (like grief over a bereavement); fellow feeling, where someone understands another’s feeling and ‘feels for’ him or her; emotion infection or contagion, where an individual or individuals are unknowingly infected by emotions felt by others, but without genuine fellow feeling or emotions in common; emotional identiﬁcation, where there is an emotional submersion of the self in another (for example, the relationship between a pop idol and a fan); and emotional embracement, where ‘the intentional feelings of two or more persons are drawn together into a common and recurring emotional ﬁeld, thereby producing the conditions of emotional and relational bonding’ (Denzin 1984: 152).
A Sociology of Religious Emotion by Linda Woodhead, Ole Riis