Grasping Religiously Connoted Emotions and Sentiments from a Co-Constructivist Emotion Paradigm
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Manfred Holodynski
Abstract
The article embeds emotions in the array of affective phenomena and distinguishes emotions from sentiments. Emotions are defined as temporary, context- related episodes such as joy, sympathy, guilt, anger, and sentiments as enduring, person- and group-related affective dispositions such as love for one’s child, national pride, or faith in a deity. An overview is given of the three main emotion paradigms, namely structuralist, functionalist, and co-constructivist. The last addresses emotion features such as emotion expression and its social functions, which makes it possible to capture the development of religiously connoted emotions-such as guilt, humility, repentance, forgiveness, comfort, hope, gratitude, reverence-in mutual connection to the development of a religious sentiment. This sentiment functions as an enduring, emotional bond to a deity that gives the emotions their religion-specific connotation. The article explains how religiously connoted emotions and sentiments are cultivated through socio-cultural interactions and what contribution collective religious rituals and collective emotions make in this context. Collective religious rituals such as worship and their socio-emotional dynamics are described as driving forces that inculcate religious sentiments and emotions.
Abstract
The article embeds emotions in the array of affective phenomena and distinguishes emotions from sentiments. Emotions are defined as temporary, context- related episodes such as joy, sympathy, guilt, anger, and sentiments as enduring, person- and group-related affective dispositions such as love for one’s child, national pride, or faith in a deity. An overview is given of the three main emotion paradigms, namely structuralist, functionalist, and co-constructivist. The last addresses emotion features such as emotion expression and its social functions, which makes it possible to capture the development of religiously connoted emotions-such as guilt, humility, repentance, forgiveness, comfort, hope, gratitude, reverence-in mutual connection to the development of a religious sentiment. This sentiment functions as an enduring, emotional bond to a deity that gives the emotions their religion-specific connotation. The article explains how religiously connoted emotions and sentiments are cultivated through socio-cultural interactions and what contribution collective religious rituals and collective emotions make in this context. Collective religious rituals such as worship and their socio-emotional dynamics are described as driving forces that inculcate religious sentiments and emotions.
Chapters in this book
- Frontmatter I
- Foreword to the Series V
- Acknowledgments IX
- Contents XI
- Introduction 1
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1 Contemporary Methodological Perspectives on Emotions
- Selected Avenues to Emotion-Oriented Interpretations of Ancient Religious Texts: Review and Outlook 9
- Grasping Religiously Connoted Emotions and Sentiments from a Co-Constructivist Emotion Paradigm 29
- Antisemitism as Cultural Sadism: An Erotohistorical Approach 51
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2 Grasping Emotions in Ancient Iconography
- Emotions and Ancient Near Eastern Art: Issues and Methods 79
- Emotions and Visual Arts, with a Focus on Greco-Roman Artefacts: A Response to K. Sonik 99
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3 Grasping Emotions in Religious Authorative Texts of Antiquity
- Emotion Scripts in the Hebrew Bible: A Case of Hate 127
- Grasping Emotions in Psalm 130: Hermeneutics, Methods, and Issues 143
- Prophetic Shockvertising: Methods and Ethics of Shock Effects in Amos 3, Isaiah 20, and Ezekiel 23 177
- „Und sie fürchteten sich sehr …“: Kognitionswissenschaftliche Erkenntnisse zur Angst und deren Anwendung auf neutestamentliche Texte 207
- Qur’anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7) 229
- Divine Attributes and Human Emotions: Joseph’s Sentimental Education in Sura 12 of the Qur'an 253
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4 Grasping Emotions from Philosophical and Systematic-Theological Perspectives
- Kontrollieren oder Kultivieren der Emotionen? Aristoteles’ Konzeption der Emotionen 273
- Sprache und Gefühl: Überlegungen zur theologischen Hermeneutik 289
- Mimesis, Gefühl und Ratio: Anthropologische Mehrdimensionalität und religiöse Tradition: Eine Response zu R. Barth 303
- List of Authors 313
Chapters in this book
- Frontmatter I
- Foreword to the Series V
- Acknowledgments IX
- Contents XI
- Introduction 1
-
1 Contemporary Methodological Perspectives on Emotions
- Selected Avenues to Emotion-Oriented Interpretations of Ancient Religious Texts: Review and Outlook 9
- Grasping Religiously Connoted Emotions and Sentiments from a Co-Constructivist Emotion Paradigm 29
- Antisemitism as Cultural Sadism: An Erotohistorical Approach 51
-
2 Grasping Emotions in Ancient Iconography
- Emotions and Ancient Near Eastern Art: Issues and Methods 79
- Emotions and Visual Arts, with a Focus on Greco-Roman Artefacts: A Response to K. Sonik 99
-
3 Grasping Emotions in Religious Authorative Texts of Antiquity
- Emotion Scripts in the Hebrew Bible: A Case of Hate 127
- Grasping Emotions in Psalm 130: Hermeneutics, Methods, and Issues 143
- Prophetic Shockvertising: Methods and Ethics of Shock Effects in Amos 3, Isaiah 20, and Ezekiel 23 177
- „Und sie fürchteten sich sehr …“: Kognitionswissenschaftliche Erkenntnisse zur Angst und deren Anwendung auf neutestamentliche Texte 207
- Qur’anic Plot and the Practice of Emotional Virtue, with the Example of Al-Aʿrāf (Q. 7) 229
- Divine Attributes and Human Emotions: Joseph’s Sentimental Education in Sura 12 of the Qur'an 253
-
4 Grasping Emotions from Philosophical and Systematic-Theological Perspectives
- Kontrollieren oder Kultivieren der Emotionen? Aristoteles’ Konzeption der Emotionen 273
- Sprache und Gefühl: Überlegungen zur theologischen Hermeneutik 289
- Mimesis, Gefühl und Ratio: Anthropologische Mehrdimensionalität und religiöse Tradition: Eine Response zu R. Barth 303
- List of Authors 313
