In his letters Paul speaks often of his emotions, and also promotes certain feelings while banishing others. This indicates that for Paul, emotion is vital. However, in New Testament studies, the study of emotions is still nascent; current research in the social sciences highlights its cognitive and social dimensions. Ian Y. S. Jew combines rigorous social-scientific analysis and exegetical enquiry to argue that emotions are intrinsic to the formation of the Pauline communities, as they encode belief structures and influence patterns of social experience. By taking joy in Philippians and grief in 1 Thessalonians as representative emotions, and contrasting Paul's approach with that of his Stoic contemporaries, Jew demonstrates that authorized feelings have socially integrating and differentiating functions; by reinforcing the shared theological realities upon which emotional norms are based, group belonging is bolstered. Simultaneously, authorized emotions fortify the theological boundaries between Christians and others, which strengthens group solidarity in the Church by accentuating its members' insider status. Using this framework heuristically, Jew explores how the interplay of symbolic, ritual, and social elements within Paul's eschatological worldview reinforces emotional norms, and demonstrates that attention to emotion can only deepen our understanding of the social formation of the early believers.

The classic tale of a young soldier's harrowing experiences in the trenches, widely acclaimed as the greatest war novel of all time—featuring an Introduction by historian Norman Stone. Now a Netflix Film. When twenty-year-old Paul Bäumer and his classmates enlist in the German army during World War I, they are full of youthful enthusiam. But the world of duty, culture, and progress they had been taught to believe in shatters under the first brutal bombardment in the trenches. Through the ensuing years of horror, Paul holds fast to a single vow: to fight against the principle of hate that meaninglessly pits young men of the same generation but different uniforms against one another. Erich Maria Remarque's classic novel not only portrays in vivid detail the combatants' physical and mental trauma, but dramatizes as well the tragic detachment from civilian life felt by many upon returning home. Remarque's stated intention—“to tell of a generation of men who, even though they may have escaped shells, were destroyed by the war"—remains as powerful and relevant as ever, a century after that conflict's end." Everyman's Library pursues the highest production standards, printing on acid-free cream-colored paper, with full-cloth cases with two-color foil stamping, decorative endpapers, silk ribbon markers, European-style half-round spines, and a full-color illustrated jacket. Contemporary Classics include an introduction, a select bibliography, and a chronology of the author's life and times.

Offers a theory that explains the impact of emotions on historical change.

The aim of this book is to highlight and begin to give 'voice' to some of the notable 'silences' evident in recent years in the study of contentious politics. The seven co-authors take up seven specific topics in the volume: the relationship between emotions and contention; temporality in the study of contention; the spatial dimensions of contention; leadership in contention; the role of threat in contention; religion and contention; and contention in the context of demographic and life-course processes. The seven spent three years involved in an ongoing project designed to take stock, and attempt a partial synthesis, of various literatures that have grown up around the study of non-routine or contentious politics. As such, it is likely to be viewed as a groundbreaking volume that not only undermines conventional disciplinary understanding of contentious politics, but also lays out a number of provocative new research agendas.

In his letters Paul speaks often of his emotions, and also promotes certain feelings while banishing others. This indicates that for Paul, emotion is vital. However, in New Testament studies, the study of emotions is still nascent; current research in the social sciences highlights its cognitive and social dimensions. Ian Y. S. Jew combines rigorous social-scientific analysis and exegetical enquiry to argue that emotions are intrinsic to the formation of the Pauline communities, as they encode belief structures and influence patterns of social experience. By taking joy in Philippians and grief in 1 Thessalonians as representative emotions, and contrasting Paul's approach with that of his Stoic contemporaries, Jew demonstrates that authorized feelings have socially integrating and differentiating functions; by reinforcing the shared theological realities upon which emotional norms are based, group belonging is bolstered. Simultaneously, authorized emotions fortify the theological boundaries between Christians and others, which strengthens group solidarity in the Church by accentuating its members' insider status. Using this framework heuristically, Jew explores how the interplay of symbolic, ritual, and social elements within Paul's eschatological worldview reinforces emotional norms, and demonstrates that attention to emotion can only deepen our understanding of the social formation of the early believers.

A sweeping exploration of the ways in which emotions shaped the course of human history, and how our experience and understanding of emotions have evolved along with us. "Eye-opening and thought-provoking!” (Gina Rippon, author of The Gendered Brain) We humans like to think of ourselves as rational creatures, who, as a species, have relied on calculation and intellect to survive. But many of the most important moments in our history had little to do with cold, hard facts and a lot to do with feelings. Events ranging from the origins of philosophy to the birth of the world’s major religions, the fall of Rome, the Scientific Revolution, and some of the bloodiest wars that humanity has ever experienced can’t be properly understood without understanding emotions. Drawing on psychology, neuroscience, philosophy, art, and religious history, Richard Firth-Godbehere takes readers on a fascinating and wide ranging tour of the central and often under-appreciated role emotions have played in human societies around the world and throughout history—from Ancient Greece to Gambia, Japan, the Ottoman Empire, the United States, and beyond. A Human History of Emotion vividly illustrates how our understanding and experience of emotions has changed over time, and how our beliefs about feelings—and our feelings themselves—profoundly shaped us and the world we inhabit.

Multiculturalism and the Politics of Guilt extends Paul Gottfried’s examination of Western managerial government’s growth in the last third of the twentieth century. Linking multiculturalism to a distinctive political and religious context, the book argues that welfare-state democracy, unlike bourgeois liberalism, has rejected the once conventional distinction between government and civil society. Gottfried argues that the West’s relentless celebrations of diversity have resulted in the downgrading of the once dominant Western culture. The moral rationale of government has become the consciousness-raising of a presumed majority population. While welfare states continue to provide entitlements and fulfill the other material programs of older welfare regimes, they have ceased to make qualitative leaps in the direction of social democracy. For the new political elite, nationalization and income redistributions have become less significant than controlling the speech and thought of democratic citizens. An escalating hostility toward the bourgeois Christian past, explicit or at least implicit in the policies undertaken by the West and urged by the media, is characteristic of what Gottfried labels an emerging “therapeutic” state. For Gottfried, acceptance of an intrusive political correctness has transformed the religious consciousness of Western, particularly Protestant, society. The casting of “true” Christianity as a religion of sensitivity only toward victims has created a precondition for extensive social engineering. Gottfried examines late-twentieth-century liberal Christianity as the promoter of the politics of guilt. Metaphysical guilt has been transformed into self-abasement in relation to the “suffering just” identified with racial, cultural, and lifestyle minorities. Unlike earlier proponents of religious liberalism, the therapeutic statists oppose anything, including empirical knowledge, that impedes the expression of social and cultural guilt in an effort to raise the self-esteem of designated victims. Equally troubling to Gottfried is the growth of an American empire that is influencing European values and fashions. Europeans have begun, he says, to embrace the multicultural movement that originated with American liberal Protestantism’s emphasis on diversity as essential for democracy. He sees Europeans bringing authoritarian zeal to enforcing ideas and behavior imported from the United States. Multiculturalism and the Politics of Guilt extends the arguments of the author’s earlier After Liberalism. Whether one challenges or supports Gottfried’s conclusions, all will profit from a careful reading of this latest diagnosis of the American condition.

Emotions work to define who we are as well as shape what we do and this is no more powerfully at play than in the world of politics. Ahmed considers how emotions keep us invested in relationships of power, and also shows how this use of emotion could be crucial to areas such as feminist and queer politics. Debates on international terrorism, asylum and migration, as well as reconciliation and reparation, are explored through topical case studies. In this book the difficult issues are confronted head on. The Cultural Politics of Emotion is in dialogue with recent literature on emotions within gender studies, cultural studies, sociology, psychology and philosophy. Throughout the book, Ahmed develops a theory of how emotions work, and the effects they have on our day-to-day lives. New for this editionA substantial 15,000-word Afterword on 'Emotions and Their Objects' which provides an original contribution to the burgeoning field of affect studiesA revised BibliographyUpdated throughout.