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

By Linda Woodhead, Ole Riis

This well timed e-book goals to alter the best way we predict approximately faith through placing emotion again onto the time table. It demanding situations an inclination to over-emphasise rational facets of faith, and rehabilitates its embodied, visceral and affective dimensions. opposed to the view that non secular emotion is a merely inner most topic, it bargains a brand new framework which indicates how non secular feelings come up within the various interactions among human brokers and spiritual groups, human brokers and items 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. by way of 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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There are also rules as to the type, intensity, duration, timing, placing, and display of feelings. Hochschild gives the real-life example of a bride who feels nervous rather than happy on her wedding day. 32 Emotion: A Relational View Her distress is compounded by knowing that this is not how she is meant to feel. She holds an inner conversation: ‘This is supposed to be the happiest day of one’s life’; ‘be happy for the friends, the relatives, the presents’. She looks at her husband waiting for her: and ‘from then on, it was beautiful.

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.

Above all, it supports a definition that stresses symbols’ connective role. Symbols signify beyond their mere appearance or use by establishing relationships between the objects or events they bring together as complexes or concepts (Asad 1993). 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).

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