History Of Emotions

The book deals with the relations between anger, emotions and trial rites in sixteenth century. After a general introduction on the values of emotions, justice and anger the book presents the story of Marcantonio Trissino, the grandson of Giangiorgio Trissino, the famous man of letters and humanist. In the year 1583 Marcantonio, abruptily and amazingly, killed Giulio Cesare Trissino outside Vicenza's dome while he was surrounded and protected by numerous friends and followers. Giulio Cesare Trissino was suspected by the public opinion being the mandant of Ciro Trissino's murder, the father of Marcantonio, killed in february 1576 in his palladian villa located in Cornedo, a Vicentine village, by a group of goons, masked and dressed in black suits. During the trial instructed in Padua by appointment of the Counsel of ten, Marcantonio Trissino defended his violent behavior advocating that his mind was run over by anger and furor. The trial rhetoric vehicles the great themes of vendetta and honor and introduce to the tensions between retributive and restorative justice. The second part of the book presents some of the documents which availed to the lawyers for preparing Marcantonio Trissino's defence.

Abstract
Sīrat Sayf ibn Dhī Yazan is a late-medieval Egyptian popular epic that tells the story of the foundation of Egypt and conquest of the world by its hero, the Yemeni king Sayf. It is one of a group of narratives known as the siyar shaʿbiyya, Arabic popular epics or romances. As a genre, their core concerns are issues of identity, the collective anxieties of the social unit, and that unit's struggle to maintain its integrity. Sīrat Sayf explores these issues in large part through the thematic use of gender, according to which the male, patriarchal forces of order are in tension with the female forces of chaos in an unstable and perpetually shifting balance that must be kept in equilibrium. In this context, open displays of strong emotions by its main protagonists can take on a particularly threatening aspect in the text. This article investigates the representation of anger in Sīrat Sayf, focusing first on the extent to which it can be described as gendered, and the significance of this for an understanding of both how male and female anger are conceptualised in the text and their respective roles in its textual dynamics. It then explores the part played by anger in an episode in which King Sayf offers the choice of conversion to Islam or death to a defeated enemy. In this small but key extract, the normally formulaic ‘conversion narrative’ becomes a highly emotionally charged encounter, during which characters are driven by anger to break with narrative conventions and behave in unexpected ways. This ‘emotional manipulation’ of literary conventions, which is achieved partly through the manipulation of gendered emotional codes, is one of the ways in which the narrative is able to give voice to the tensions surrounding issues of self and other, and communal identity, but also has implications for our understanding of the social codes depicted in the text.

"The findings of a preliminary exploration on phosphenes and other subjective inner light appearances as found in three medieval Chinese sources are presented:
Text (A): Commentary on the Inner Canon of the Yellow Court, dating to the early 8th century CE: Its commentarial notes on visual phenomena, probably during a hypnagogic state, are specified and related to ancient physiological knowledge.
Text (B): Secret Advice by the Wise Lord of the Scripture on Great Peace, Tang dynasty: Describes the procedure of «enlightening by maintaining unity», a meditative technique in which coloured phosphenes are an integral part of the experience.
Text (C): Mister Chen's Instructions on the Inner Cinnabar, after 1078, Northern Song dynasty: A systematic elaboration of the hypnagogic state during a specific meditative technique. Phosphenes and hypnagogic hallucinations are taken as signs for the successful achievement of the first stage in a series of nine transformations."

La vaporosa malinconia lasciata dalla partenza di un ospite gradito. La commozione nel veder trionfare chi parte svantaggiato. La nostalgia per un luogo in cui non si è mai stati. Ognuno e ognuna di noi probabilmente ha provato almeno una volta uno di questi stati d’animo. E magari ha fatto fatica a descriverli e a nominarli, ha pensato che non fossero condivisibili, ha tentato di scuotersi di dosso queste strane sensazioni. Non sapendo che invece queste emozioni esistono: sono culturalmente riconosciute, hanno dei nomi, una storia e una geografia. La tribù baining che vive sulle montagne della Papua Nuova Guinea chiama awumbuk la malinconia lasciata dalla partenza di un amico che si è ospitato, e dispone ciotole d’acqua negli angoli della casa per assorbire la foschia che l’ospite lascia dietro di sé. L’empatia verso un outsider, l’eccitazione per la vittoria di chi è destinato alla sconfitta, in Giappone si chiama ijirashi. Il finlandese definisce kaukokaipuu il desiderio di essere in un luogo lontano, diverso da quello in cui siamo e in cui forse non saremo mai.
L’esistenza di queste parole testimonia che in alcuni luoghi, per effetto di particolari configurazioni sociali, la materia impalpabile e le sfumature impercettibili di cui sono fatte le emozioni si sono condensate in modo da dare luogo a dei concetti, a delle realtà interiori riconoscibili, che hanno richiesto la legittimazione di un nome. A guidarci in queste e in molte altre scoperte di geografia emotiva è l’Atlante delle emozioni umane compilato da Tiffany Watt Smith, recentemente pubblicato da Utet nella traduzione di Violetta Bellocchio. Sottotitolo: 156 emozioni che hai provato, che non sai di aver provato, che non proverai mai.

This book is OPEN ACCESS and available for download on JSTOR and other online repositories (see attached link to Cornell Press page and JSTOR DOI).

Institutionalizing Gender analyzes the relationship between class, gender, and psychiatry in France from 1789 to 1900, an era noteworthy for the creation of the psychiatric profession, the development of a national asylum system, and the spread of bourgeois gender values.

The 'Past Sense' Project (PSP) brings together contemporary and historical archaeology, and psychotherapy, to consider the significance of material culture within contexts of domestic and sexual abuse, past and present. PSP will pilot a range of approaches to explore how collaborative community encounters with historic landscapes and buildings, artefacts, and other historical sources might enhance the process of identity (re-)construction and trauma management, for survivors of childhood and adulthood violence and abuse.
Methods include experimental auto- and co-archaeologies that integrate personal narratives and reflections within analyses of data obtained from archaeological surface- and building surveys, and auto-archive material. This will involve considering the (re)construction of meanings for material culture in relation to memory and identity, through studies of artefact biographies, and attending to the production and appropriation of transitional objects, through autobiographical studies.
We will also test the incorporation of recording, analysis, and interpretation of archaeological and other historical material (including written evidence, oral histories, photography, and artistic images) from earlier periods (particularly the 19th - mid 20th centuries) within community work – potentially involving creative elements (such as storytelling and artwork). In doing so, we will explore how engagement with material relating to domestic life in the more distant past (where appropriate, integrating historical material relating to domestic and sexual violence) might enable traumatised individuals and groups to confront experiences of violence in the more recent past. By examining diachronically continuous and changing abusive practices, and socio-political responses to abuse, we aim to foster recognition of dominant ideologies, and the practical, detrimental, effects of structural gender inequality. Emphasising acts of resistance to violence in and around the home, we endeavour to highlight personal and collective achievements that might reinforce and augment both a sense of self, and of community, for survivors of abuse.

This article helps to account for the radicalization of vast sectors of the Latin American youth in the Sixties by studying the social and emotional lives of young Chilean communists. Scholars point to the increasing dominance of ideology when studying youth radicalization, ignoring the strong emotions underpinning left-wing activism. I show that ideology was embedded in a web of social and emotional relationships and argue that the appeal of the left among the youth of the era cannot be understood without recourse to feelings of friendship and love. Young people from all walks of life made friendly contacts with young activists that led them to commit further, and, once active in youth political organizations, they forged strong emotional bonds that provided them with a sense of belonging and a shared identity. Love played a crucial role in bringing new people into the ranks of the left and strengthening their political commitment. Young activists felt an intense need to date and marry those who shared their ideas in order to have a fulfilling life.

The representation of emotions in Early Byzantine historical texts is still a field rich in potential for further investigations and interpretations. In this article, we aim to approach just a small section of this, looking at how some specific emotions: fear, love, anger, sorrow and joy, and their particular expressions, appear in Procopius' History of Wars. We look particularly at manifestations of emotions depicted in military and political contexts and ask how and why these fitted with societal norms and expectations, what were the gender specificities, real or imagined, of expressing emotions.

Forthcoming. 4 volume set.

This collection pieces together a wealth of material in order to get inside the experience of scientific practice in the long nineteenth century. It aims to reach, or perhaps to facilitate, an understanding of the ways in which the value of scientific knowledge was produced, lived and challenged. The new turn to the history of experience suggests a logic to the compilation of material that is completely original: the sources are not selected according to the historical success of an idea or experiment, but for the ways in which scientific endeavour loaded knowledge claims with political or moral value, coupled with attendant practical justifications. Thus, ‘bad ideas’ sit alongside ‘good’; now discountenanced practices take their place among the revered. In sum, they reveal an experimental culture that was not merely orientated toward cold knowledge or intellectual output, but defined by shifting sets of affective practices and procedures and the making of expertise out of the lived experience of doing science.
The collection hinges on an etymological overlap, between experiment, expertise and experience, which all emphasise the practical component of scientific discovery: ex – out of, periri – to go through. Expertise is the product of experiment: it comes out of having undergone something. Experience captures the whole process, tying knowledge to activity. This overlap is essentially definitive of the culture of scientific knowledge production in this period, which nevertheless underwent extraordinary changes along ethical, professional, theoretical, practical, intellectual, social and technological lines. The sources presented here aim to capture those shifts and to emphasise the extent to which the experimental impetus necessitated innovation not only from the point of view of technique, but also in the ways knowledge bearers defined their value, and with it the value of knowledge itself.
The first three volumes are divided according to moral themes within medicine and science. They represent three dominant notes within the culture of knowledge production that capture the moral/emotional/social justification for the making of expertise through experiment. The first volume focuses on curiosity, given as the scientist’s chief motivating factor for the finding of new facts, and as an essential character trait for anyone entering the scientific life. It is also the source of controversy and criticism, since curiosity alone increasingly looked amoral at best and immoral at worst, as the nineteenth century wore on. The second volume foregrounds humanity (in the sense of compassion or sympathy), which often supplied the motivation for medical experiment and scientific innovation. Though the results of experiments could not be known in advance, often the stated goal was the reduction of suffering, the cure of disease, or the easement of life. Increasingly, critics accused practitioners of hiding hubris behind their purported humanity and questioned whether an increasingly professional scientific community could retain its grip on the meaning of compassion. Volume three presents a set of responses to this criticism and others, showing the extent to which the lived-experience of scientific practice became a justification in and of itself for the expression of social, political and cultural authority. Bare knowledge, as it was presented, came with an enormous social valuation. These sources show how that authority changed and grew over time.
If the first three volumes highlight notes of dissent to the self-justification of scientific lives, the fourth volume showcases doubt from within the scientific community itself. These sources dwell upon the moments at which ideas became challenged, when facts were revealed to be fiction, and when knowns reverted to unknowns. But the focus is not the ideas and facts themselves, but on the ways in which scientists adjusted themselves to new landscapes of uncertainty in their particular cultural and professional practices.
The scientific and medical cultures included here are diverse, beginning with Jenner’s vaccination experiments in the 1790s and ending with the vast uncontrolled medical experiment afforded by the First World War. In between, there are anatomists, physiologists, toxicologists, neurologists, surgeons, biometrists, eugenicists, Darwinists (including Darwin himself), psychologists and physicians, among others. They are, in some sense, all connected by the moral economies in which they operated. The sources compiled here should make clear the extent to which they shared the experience of becoming and being experts

James Ormrod’s Fantasy and Social Movements describes the prominence of
fantasy in creating the psychological motivations necessary to instigate
collective social movements. Ormrod works to deconstruct the idea, originally
found in the work of Sigmund Freud, that fantasy is relatively unimportant in
the making of reasoned human action. The essential Freudian idea is that
agency in the lived world is not compatible with the irrationality of the
unconscious. Ormrod forcefully disputes and deconstructs this long-standing
ideal. In this project of deconstruction, Ormrod hopes to expand New Social
Movement Theory out of a perceived stasis borne from a lack of engagement
with psychoanalytical theory. Though Ormrod understands the advances of New
Social Movement Theory regarding the application of subjectivity and concepts
of affect, play, and creativity to analyzing social movements, he believes that a
prevalent lack of engagement with psychoanalysis has stalled the theoretical
field. This has led to fresh utopian discourses that assert narcissism and the
exclusion of the other. Essentially, New Social Movement Theory has been
willing to become more introspective, but in that introspective search has
displaced other perspectives, leading to a narcissistic mode of fantasizing that
concentrates performativity in social movements rather than progress for social
movements. For Ormrod, attending to the unconscious, as a formative space for
fantasy and the social movements that emerge from fantasy, is essential for
understanding whether narcissist utopian urges should be a part of New Social
Movement Theory and the social movements that theoretical field hopes to
articulate.

During the past decades, the assassination attempt has been treated from different disciplines. Nevertheless, the mediatization of the assassination attempt or its treatment in images and audiovisual media has been widely neglected. Starting from a triptych applicable to 19th century tyrannicides and articulated by the assassination performance, the perpetrator’s arrest and, finally, his punishment, we aim at verifying to what extent this model fits into 20th-century assassination attempts. For this reason, three key assassinations will be considered. First, the assassination of Franz Ferdinand, Archduke of Austria, in Sarajevo on 28 June 1914, perpetrated by Serbian nationalists, and which would lead to WWI. Second, the failed attempt on 20 July 1944 against Adolf Hitler in the Wolfsschanze; a plot in which many high rank officers of the Wehrmacht were involved. As third example, we will focus on John F. Kennedy’s assassination in
Dallas, on 22 November 1963, reputed to Lee H. Oswald.

Overly sentimentalized and naturalized in the past, regarded only as objects used by bourgeois newlyweds and frustrated nuns, this paper argues that so-called " holy dolls " representing the Christ Child in life-size form had much richer and widespread effects, emotive and devotional, in early Renaissance Italy. Engaging viewers in the passion, reality, and thus enduring truth of their faith was an essential function of Christian visual culture. Three-dimensional objects of the Child reinforced pious conviction not only about the particular narrative of birth but also about the fundamental theological tenet of Incarnation, of the divine word being miraculously enfleshed in human form. Both the details of the tale and its awe-inspiring, celebratory import are vividly encapsulated in crèche scenes, usually consisting of polychromed terracotta statues. These ensembles began with a Christmas Eve mass arranged by St Francis at Greccio in 1223, in which a knight experienced a vision of the Christ Child. My paper examines the role and emotional impact of actualized figures of the Child during the Christmas calendar, in relation to public practices such as liturgical drama, crèche scenes, and confraternal plays that urged members to kiss the newborn's feet. The paper also pays attention to a range of viewers, including men and children. For full programme and all abstracts see http://www.historyofemotions.org.au/media/259700/devotions-program-lowres.pdf

Cet article analyse la représentation des phénomènes affectifs mis en jeu dans Le magnétiseur amoureux (1787) de Charles de Villers dans le but de mieux comprendre la transition historique entre la conception galénique des passions de l’âme et l’interprétation cérébrale des émotions. Alors que les sentiments deviennent la condition de possibilité pour que la thérapie ait lieu, la passion est identifiée comme la cause de la maladie d’une jeune femme, Caroline, qui -d’après l’interprétation proposée dans cet article- souffre de ce qui était compris par la tradition médicale du XVIIIe siècle comme mélancolie érotique ou affection hystérique, des pathologies qui évoquaient des vapeurs pour expliquer leurs symptômes. L’analyse de la logique du sentiment traversant le roman de Villers suggère d’interpréter le fluide magnétique comme une sympathie entretenue entre les deux personnages principaux. L’ambivalence exprimée par Villers entre la signification du sentiment et celle de la passion amoureuse permet enfin de comprendre la thérapie somnambulique comme une connaissance érotique qui implique une réflexion sur les codes amoureux de la France de la fin du XVIIIe siècle.

Can the modern-day art gallery visitor access the historical emotional meaning of what is viewed? The present investigation explored Love: Art of Emotions, an exhibition curated and shown at the National Gallery of Victoria April–June 2017, which displayed a variety of artworks from the early modern period. The current article aimed to investigate both curator intentions and visitor reception of the exhibition. The project leader and the exhibition curator were interviewed about the aims of the exhibition and the steps implemented to realize its intentions. Materials such as the catalogue and exhibition labels were also subjected to a textual analysis to deepen understanding of the curatorial offerings. Additionally, 80 gallery visitors were asked about their subjective experiences of the exhibition. Thematic analysis of the curatorial team interviews and supporting materials from the exhibition identified how the exhibition was created, including coverage of the presenting the historical meaning of love, the selection of specific artworks to be exhibited, design aesthetics, layout and the additional materials presented to support the viewing experience. Thematic analyses of the impact of the exhibition on visitors highlighted overlap with the curatorial team’s intentions, demonstrating that some curatorial choices were apparent to gallery visitors and were also well received. A major exception was appreciation for a historical understanding of love. This was found to be less striking or memorable than the visitors’ own visceral and personal emotional response, such as an emotional reaction to the ambience, rather than to the historical meanings the work might have generated. These findings challenge curators to devise strategies that can help elicit historical understandings in exhibited art works as well as visceral emotional responses. This will project an understanding of art galleries as multi-sensorial and also multi-modal sites in which to experience the emotional impact of artworks through both a visceral and historical frame.

An investigation of Ælfric's shame-vocabulary allows us to divide his shame concept into three areas: being (a)shamed, active shaming, and the shameful. The prototypical scenario of shame is humiliation or exposure before others. However, Ælfric asks his audience to imagine this kind of public, worldly shame in relation to failures to live up to Christian ideals; he thus encourages the ethicization and psychologization of shame. In addition, readers are invited to read to find Christian moral symbolism in narratives of shaming, while the emotive label of ‘shameful’ cues rejection and disgust towards what is wrong and pagan. Ælfric's appeals to shame promote self-scrutiny and the performance of a Christian identity. With respect to Anglo-Saxon shame in general, Ælfric offers a case-study in the flexibility of shame and its importance as a mode of knowing and performing the self.

Emotions in a Crusading Context is the first book-length study of the emotional rhetoric of crusading. It investigates the ways in which a number of emotions and affective displays — primarily fear, anger, and weeping — were understood, represented, and utilized in twelfth- and thirteenth-century western narratives of the crusades, making use of a broad range of comparative material to gauge the distinctiveness of those texts: crusader letters, papal encyclicals, model sermons, chansons de geste, lyrics, and an array of theological and philosophical treatises. In addition to charting continuities and changes over time in the emotional landscape of crusading, this study identifies the underlying influences which shaped how medieval authors represented and used emotions; analyzes the passions crusade participants were expected to embrace and reject; and assesses whether the idea of crusading created a profoundly new set of attitudes towards emotions.

Emotions in a Crusading Context calls on scholars of the crusades to reject the traditional methodological approach of taking the emotional descriptions embedded within historical narratives as straightforward reflections of protagonists' lived feelings, and in so doing challenges the long historiographical tradition of reconstructing participants' beliefs and experiences from these texts. Within the history of emotions, Stephen J. Spencer demonstrates that, despite the ongoing drive to develop new methodologies for studying the emotional standards of the past, typified by experiments in 'neurohistory', the social constructionist (or cultural-historical) approach still has much to offer the historian of medieval emotions.

In the first five months of the Great War, one million men volunteered to fight. Yet by the end of 1915, the British government realized that conscription would be required. Why did so many enlist, and conversely, why so few? Focusing on analyses of widely felt emotions related to moral and domestic duty, Juvenile Nation broaches these questions in new ways.

Juvenile Nation examines how religious and secular youth groups, the juvenile periodical press, and a burgeoning new group of child psychologists, social workers and other ‘experts’ affected society’s perception of a new problem character, the ‘adolescent’. By what means should this character be turned into a ‘fit’ citizen? Considering qualities such as loyalty, character, temperance, manliness, fatherhood, and piety, Stephanie Olsen discusses the idea of an ‘informal education’, focused on building character through emotional control, and how this education was seen as key to shaping the future citizenry of Britain and the Empire.

Juvenile Nation recasts the militarism of the 1880s onwards as part of an emotional outpouring based on association to family, to community and to Christian cultural continuity. Significantly, the same emotional responses explain why so many men turned away from active militarism, with duty to family and community perhaps thought to have been best carried out at home. By linking the historical study of the emotions with an examination of the individual’s place in society, Olsen provides an important new insight on how a generation of young men was formed.

Derogatory language, humiliation and and even hate speach seem to be obivitarious. The chapter introduces the concept of invectivity  - a neologism defined by the Dresden Collaborative Research Centre as “verbal and nonverbal, oral and written, gestural and pictorial communicative practices that are capable of degrading, offending or excluding other” – and analysis its effects on political order? It risis the question, how democracies shall deal with invectivity, when it can be even productive of democracy and why hate speaches need to be prohibited.

El presente artículo analiza las emociones de miedo e ira contenidas en el discurso del presidente estadounidense John F. Kennedy que pronuncia en televisión el día 23 de octubre de 1962 debido a la amenaza que significa la instalación de bases soviéticas con misiles nucleares en la isla de Cuba, en lo que se conoce como la Crisis de los Misiles. Se sostiene que, dado el peligro inminente de una amenaza nuclear, el miedo y la ira son emociones centrales en este discurso puesto que se articulan como elementos significativos que ayudan en la legitimación de una posible acción bélica radicalmente violenta que podría incluir armamento nuclear. Por medio del análisis historiográfico y del discurso, se establecen las palabras que denotan o connotan seguridades e inseguridades en el discurso mencionado y, con ello, se evidencian las emociones. Primero, se constituyen los elementos teóricos y metodológicos a trabajar. Segundo, se caracteriza el contexto de la época. Finalmente, se realiza el análisis del discurso que muestra las emociones contenidas.

Although scholars have begun to explore the emotions of early Protestant groups, including those of the Puritans, they have not considered whether there might be differences in the emotions expressed and felt by Puritan men and women. This paper analyzes a set of confessions recorded for the period 1648-1649 by Thomas Shepard, who led the Puritan church of Cambridge, Massachusetts. Three different approaches are employed. The first considers “basic emotions,” the second examines the emotions considered as such by the Puritans themselves, and the third observes the emotions in the context of their “practice”– that is, in the context of habitual behavior. It concludes that there were indeed some gender differences in the emotional lives of these Cambridge women and men.

Forced to flee Marblehead, Massachusetts, in late April 1775, Thomas Robie, his wife Mary Bradstreet Robie, and their four children were among the earliest Loyalist refugees to land in Nova Scotia. The arrival of thousands more Loyalists in 1783 brought widespread hardship to the region, but the collective suffering also provided Mary Bradstreet Robie and her two daughters the opportunity to contribute to the Loyalist community and assert their will within the family. This study of the Robie family demonstrates that Loyalist women were not simply domestic figures of support nor were they resigned to exile as passive followers of husbands and fathers.

This article examines the way in which the widespread printed collections of songs reflected the developing revolutionary situation and fuelled political imagination in Finland during the years 1917 and 1918. The analysis shows that the Russian February Revolution of 1917 and the Finnish Civil War of 1918 became key events that stimulated the proliferation of popular song pamphlets and influenced the content of the songs. Acting as an affective medium, the song pamphlets contested old forms of political legitimacy and reinforced ideas of class solidarity, national unity, and ethnic stereotypes.

Резюме
В статье исследуется, как широко распространенные брошюры, в которых публиковались сборники финских песен, отражали развитие революционных событий и сами подпитывали политическое воображение в Финляндии в 1917–1918 гг. Автор показывает, что Февральская революция в России и финская гражданская война 1918 г. стали ключевыми событиями “аффективного опыта”, стимулировавшими распространение сборников песен и влиявшими на их содержание. В качестве аффективного медиума, сборники песен оспаривали старые формы политической легитимности и укрепляли идеалы классовой солидарности и национального единства, а также этнические стереотипы.

La sfera delle passioni è oggetto di studio in diversi paesi, mentre in Italia è presente solo a livello editoriale. (Disclaimer: mistakes such as wobbly syntax or the wrong publication details of items in the bibliography are the entire responsibility of the magazine's editorial team and its unrequested intervention.)

Ce livre étudie la lamentation dans la littérature polémique au temps des guerres de Religion en France. La polémique de la deuxième moitié du XVIe siècle est bien plus qu'une sous-littérature violente et trompeuse. Elle se nourrit d'une longue tradition poétique et rhétorique du discours véridique. Le pathos de la polémique est beaucoup plus riche qu'un appel à la haine et à l'indignation. L'ouvrage adopte une approche pluridisciplinaire à la croisée des recherches sur la rhétorique, la poétique, l'histoire des émotions et l'analyse du discours afin de saisir la spécificité de la lamentation comme pratique polémique qui vise à neutraliser le conflit par la pitié.

Compte-rendu par ANNE-GAËLLE LETERRIER-GAGLIANO :
http://cornucopia16.com/wp-content/uploads/2019/07/Leterrier-CR-Lamentation-et-pol%C3%A9mique.pdf

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(ENG)

This book studies lamentation in polemical literature at the time of the Wars of Religion in France. The book adopts a multidisciplinary approach in order to grasp the specificity of lamentation as a polemical practice aimed at neutralizing conflict by pity.

Review by ANDREA FRISCH:
https://h-france.net/vol19reviews/vol19no191frisch.pdf

Review by CORINNE NOIROT
https://www.cambridge.org/core/services/aop-cambridge-core/content/view/4467CC1E2780ECD04056B58401EF0EB5/S0034433820001992a.pdf/lamentation_et_polemique_au_temps_des_guerres_de_religion_natalia_wawrzyniak_bibliotheque_dhistoire_de_la_renaissance_12_paris_classiques_garnier_2017_280_pp_32.pdf

Apart from joining a joyful costumes and salsa party, in the last days of the Bonn 2015 carnival I visited ›Atticus‹, the antiquarian bookshop in Reuter Street. I was going through rare books of all sorts when, just next to the odd pile of vinyl albums topped by one by Boney M, I saw a copy of the ›Short Account of the Destruction of the Indies‹ by Bartolomé de las Casas. This is modernity's first ›human rights report‹, as Enrique Dussel describes it. I could not believe I was holding in my hands the famous 17th century Dutch edition in Latin illustrated with engravings by Theodor de Bry. I was contemplating the images that show how the European conquistadors tortured and maimed to death the indigenous of Abya Yala (a.k.a. the Americas), when some pieces of paper fell to the floor. I picked them up. It was a manuscript. It had no title and no author. I confess I put it in my bag and went home – I am still not sure whether or not the CCTV system recorded the incident, and I have not received a visit from the police yet. As soon as I arrived at my place in Heussallee I read it and, to be honest, I found it a bit lacking. However, as the contents are relevant to the theme of this collective book, I decided to make a transcription. For the benefit of the reader I have added some images of the artwork mentioned in it, and I have attempted a translation into English from the Spanish original. The text is composed of a series of fragments arranged in some kind of order and it is divided in two parts. The first one explores concepts associated with questions of modernity, sentimental education and human rights, as well as some intuitions on the liaisons between art and emotions. The second part deals with sympathetic ways of approaching the work of Bill Viola, Sebastiao Salgado and Fernando Botero. I took the liberty to add a number of titles and footnotes. The first page is missing. The one marked as the second begins like this …

This article proposes to take George Lindbeck’s project forward into new territory by taking his account of the role of doctrines in the shaping of religious experience and emotion into the realm of concrete examples. It calls this strategy attending to the ‘affective salience of doctrines’, and demonstrates how it can be done in an historical as well as an empirical mode by examining specific strategies of theological argument that emphasize the perceived affective consequences of doctrines. It then applies this approach to Philipp Melanchthon’s classic articulation of the forensic model of justification in light of critiques of the doctrine as a propositional ‘legal fiction’, in particular the recent version of this argument by John Milbank. The article concludes by drawing on contemporary psychological and philosophical accounts of emotion and cognition to demonstrate the surprising psychological plausibility of Melanchthon’s description of the relation between justification and its affective consequences in ‘love’, ‘joy’, ‘peace’, and ‘consolation’.

Social History Society Conference, Lancaster University, March 2016


Abstract:

The paper uses working-class autobiographical writing of the late Victorian and Edwardian period, in order to examine how authors conceptualised and narrated their sensory experience of the country and the city.

A recurring theme in the autobiographies is the olfactory and aural landscapes of the turn-of-the-century city, contrasted to the more sanitised urban environment of the twentieth century. In the autobiographies, the late Victorian and Edwardian city is recollected and re-created through vivid descriptions of the sights, sounds and smells of the urban landscape. Yet such accounts cannot be read straightforwardly as factual recollection of contemporary urban experience: when read against the grain, they also reveal the emotional nature of sense experience, the unreliability of memory, and the ways in which sensory experience is used to articulate nostalgia for the past.

In the accounts of urban-born autobiographers, the borderline between country and city often becomes a site of emotional revelation and discovery; at such moments, authors narrate their memories of the heightening, intensifying and intermingling of sense experience. A common theme in autobiographies is the author’s epiphanic experience, as a child, of encountering nature for the first time. Such experiences are often conveyed through a kind of free-association of sense impressions. In this respect, the paper will also explore synaesthesia as a form of emotional recollection, in which the sympathetic association of fleeting sense impressions becomes a form of narrating autobiographers’ self-awareness and subjectivity.

»Wir singen schon heute die Lieder von Morgen« heißt es 1964 in einem populärenJugendlied der DDR. Sie wollte über musikalisch-lyrische Wege Zukunftsentwürfe,Hoffnungen und Sehnsüchte des sozialistischen Deutschlands propagieren und aufemotionaler Ebene den neuen Generationen einschreiben. Die DDR als »modernesZeitregime« gedacht, erzählt Juliane Brauer die Geschichte einer versprochenenZukunft und der Folgen ihrer Nichteinlösung. Denn die anfängliche Gewissheit undFortschrittsgläubigkeit wurde abgelöst von Misstrauen und Enttäuschung über diegeplatzten Träume. Deutlich wird hierbei auch, wie sich die erwünschtenGefühlsdispositionen um konkrete sozialistisch geprägte Vorstellungen vonVergangenheit, Gegenwart und Zukunft gruppieren lassen.

Con la muerte de Franco, se abrió la posibilidad de retorno para una pléyade de militantes libertarios dispersos entre Europa y América. Aunque la situación de España y el anhelo de retorno marcaron las experiencias vitales de los anarquistas que habían vivido la Guerra Civil, el destierro fue demasiado largo y en el momento de hacer las maletas la decisión resultó mucho más difícil de lo que podría preverse. Esta comunicación se centra en la biografía de tres libertarios históricos, de trayectorias diferentes durante el exilio, que sí se decidieron a retornar: Diego Abad de Santillán, José Peirats y Ramón Álvarez. Con ello, queremos hacer frente a un ámbito olvidado por la historiografía del anarquismo durante la Transición, que se ha limitado a señalar la existencia de un choque generacional de estos libertarios con las nuevas hornadas de militantes en la Península, sin profundizar en el proceso. Nuestro abordaje se centrará en fuentes personales para componer la vivencia personal del retorno.
Tres biografías