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Reflecting on this burgeoning interest in human emotions makes one think of how this interest developed and what fuelled it. From a historian? But it has undergone shifts and changes which can in turn shed light on social concepts of the self and its relation to other human beings and nature. The volume focuses on the historicity of emotions and explores the processes that brought them to the fore of public interest and debate. Introduction Brussels Emotional politics and the politics of emotion The Economy of emotions How it works and why it matters The modern Chapter 3 Finding emotions Empathy and compassion Social emotions in18thcentury moral philosophy Selflove and sympathy Suffering and pit Conclusions and perspectives.

As with honour and shame, those rules became deeply embedded in the self-perception of women and men. This did not, however, leave emotions and related practices frozen in time. As much as men and women learned to negotiate and adapt gender relations to changing needs and desires, they also found new ways of coming to terms with what they were supposed to feel and how they should express those feelings.

Natalie Zemon Davis Annual Lecture Series | Department of Medieval Studies

It sees emotions and emotional styles fade away and get lost like honour or acedia , but it also witnesses the emergence of new or newly framed emotions. They have fuelled humanitarian movements, from abolitionism to campaigns against cruelty, from giving shelter to escaping slaves to donating money for grief-stricken citizens in the present world.

What stands behind this crucial reliance on empathy as a secular emotion? How did people learn it, and who did not? What prompted its success, and what prevented it from gaining full power? Are there limits to empathy, and how do we account for them in specific historical arrangements changing in the course of modernity?

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Regulating as well as expressing them through appropriate manners, looks, and words became a major concern of early modern polite society. Being sensible and behaving accordingly was a trait of seventeenth and early eighteenth-century aristocratic circles. It induced a vivid intellectual debate concentrating on questions of sincerity versus mask-wearing, of authenticity versus camouflage. As early as , Johan Huizinga, the eminent Dutch scholar of medieval history, wrote about the late Middle Ages as a period of exuberant passions. After the reformation, positive and negative extremes were balanced out; neither the grim hatred nor the risibility that had characterised the fourteenth and fifteenth centuries, lived on into the early modern era.

Starting with absolutism, Europeans, he claimed, had learnt how to control their affects, instead of acting on an immediate impulse. The state monopoly of violence as it developed from the sixteenth century had triggered such learning processes as much as it depended upon them. Her work, though, has a lot to tell about honour and shame, about feelings of fraternity and community in early modern compagnonnage systems, about mourning rituals and Protestant sensibilities when it came to the relief of the poor.

In this Book

This leaves us, her admirers and students, to venture into this new field and explore its potentials as well as its limits. Arising in the body, they are felt and perceived by the person who inhabits that body. Rather than letting herself be overwhelmed by a sudden affect or consuming passion, the person is supposed to manage and control the manner in which she communicates her feelings through words, facial expressions, sounds and gestures.

Reading novels, painting portraits and pastorals, and writing diaries and letters were promoted as methods of cultivating sensibility.

Emotional Intelligence: From Theory to Everyday Practice

It was not only thought about, but also lived and practised. The triumphal rise of science and its popularisation during the nineteenth century allowed for new theories and concepts to travel fast and reach an eager audience.

In its wake, emotions gained attention and permeated public discourse as well as private conversations among lovers, friends, and family. Religious texts as well as literature, art, and music that had for a long time dominated the trade of modelling affects and reflecting on passions, were being increasingly complemented by scientific tracts and self-help manuals. What happened to them during the period starting in the European Age of Sensibility and culminating in an era of high subjectivity at the end of the twentieth century?

How did this affect their appraisal and appreciation? How did it shape the way in which emotions were gendered and class-bound? Were there emotions that got lost over the course of time? And how can historians find them? All translations from German and French, if not otherwise noted, are mine. Aaron Garrett Indianapolis: Liberty Fund, , p.

Natalie Zemon Davis Annual Lecture Series

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Emotions in History

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Losing emotions. Search inside the book. Table of contents. Cite Share. Cited by. The historical economy of emotions: Introduction p. Text Notes. Full text. Peter Berg Jahrhundert: Aufstieg und Niedergang eines Ideals Payton and Ulrich Mammitzsch Chic Read Open Access. Freemium Recommend to your library for acquisition. Buy Print version amazon. Budapest: Central European University Press, generated 04 juillet ISBN: