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By Linda Woodhead, Ole Riis

This well timed ebook goals to alter the best way we predict approximately faith through placing emotion again onto the schedule. 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 spiritual emotion is a merely inner most topic, it deals 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 non secular feelings in eu and American heritage, in different cultures, and in modern western societies. via taking feelings heavily, A Sociology of non secular Emotion sheds new mild at the strength of faith to form primary human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

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Dead’ emotions from nostalgia-infused tradition are purveyed as objects to be consumed. Under these conditions, anger becomes indignation, envy becomes craving, hate becomes malice, loving becomes liking, caritas becomes tolerance, and sorrow becomes 36 Emotion: A Relational View upset and discomfort. Emotional display is rehearsed with its impact in mind, and emotional reference is made only by way of mediated fictions. The result is a ‘postemotional’ type who is incapable of reacting spontaneously to the present event.

Thus modern tourist and entertainment industries sell emotional experiences, and vicarious emotional experience is sought through the mass media and celebrity culture. In other words, late modern pressures for emotional self-control are countered by calls for the 14 A similar tendency has been noted by Champion and Hervieu-Le´ger (1990), Taylor (2002), and Heelas and Woodhead (2005) in their studies of how traditional forms of religion give way to more ‘expressive’ forms of spirituality in late modern societies.

If that were so, we could not have a sense of symbolic expressions as appropriate or inappropriate to the developing meaning of a situation. This ‘felt sense’ is full of proto-linguistic possibilities related to patterns of embodied motor activities that give a meaningful structure to physical experience. These possibilities relate to the patterned, recurrent relations between our selves and our social and material settings, which take shape as meaning structures through which our world begins to exhibit a measure of coherence, regularity, and intelligibility.

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