Sociology of Emotion

Critical Race Theory (CRT) revolutionized how we investigate race in education. Centralizing counterstories from people of color becomes essential for decentralizing white normative discourse-a process we refer to as realities within the Black imagination. Yet, few studies examine how whites respond to centering the Black imagination, especially since their white imagination goes unrecognized. We propose utilizing Critical Whiteness Studies (CWS) to support CRT to aid in deconstructing the dimensions of white imaginations. Our findings describe how the white imagination operates inside the minds of white teacher candidates, namely through their (a) emotional disinvestment, (b) lack of critical understanding of race, (c) resurgence of white guilt, and (d) recycling of hegemonic whiteness, all of which negatively impact their role in anti-racist teaching in urban schools.

Invitation to the Sociology of Emotions guides students through some of the most interesting concepts and findings in the sociology of emotions. The text includes scores of empirical examples from the literature, is written in an engaging style, and provides exercises that can be used as assignments and prompts to discussion. Pitched at an introductory level, this short book is intended for courses on emotions, the body, social psychology, and introduction to sociology.

Theorizing a sociology of emotion that links micro-level resources to macro-level forces, this article extends previous work on emotional capital in relation to emotional experiences and management. Emerging from Bourdieu's theory of social practice, emotional capital is a form of cultural capital that includes the emotion-specific, trans-situational resources that individuals activate and embody in distinct fields. Contrary to prior conceptualizations, I argue that emotional capital is neither wholly gender-neutral nor exclusively feminine. Men may lay claim to emotional capital as a valued resource within particular fields. The concept of emotional capital should be seen as distinct from emotion management and felt emotional experience and distinctions between primary and secondary sources of capital clarify the simultaneously durable and evolving nature of capital and the habitus. To illustrate these conceptual refinements, I use interview and diary data from male nurses. Men bring primary emotional capital, developed during primary socialization, to the nursing profession while also developing secondary capital through occupational socialization centered on empathy and compassion. The construct of emotional capital is refined as a structured yet dynamic resource developed through primary and secondary socialization and activated and embodied in everyday emotion practice.

Cross-border solidarity has captured the interest and imagination of scholars, activists and a range of political actors in such contested areas as the US-Mexico border and Guantanamo Bay. Chandra Russo examines how justice-seeking solidarity drives activist communities contesting US torture, militarism and immigration policies. Through compelling and fresh ethnographic accounts, Russo follows these activists as they engage in unusual and high risk forms of activism (fasting, pilgrimage, civil disobedience). She explores their ideas of solidarity and witnessing, which are central to how the activists explain their activities. This book adds to our understanding of solidarity activism under new global arrangements, and illuminates the features of movement activity that deepen activists' commitment by helping their lives feel more humane, just and meaningful. Based on participant observation, interviews, surveys and hundreds of courtroom statements, Russo develops a new theorization of solidarity that will take a central place in social movement studies.

Working Paper
EXPLORATORY STUDY ON EMOTIONAL WELL BEING OF MBA GRADUATES IN DIGITAL ERA WITH SPECIAL REFERENCE TO EMOTIONAL INTELLIGENCE
*Prof Dr.C.Karthikeyan, Professor and Director, T.John College, Bangalore, Affiliated to Bangalore University, Karnataka
Abstract: Wellbeing, particularly emotional well being, never happens by itself, it takes considerable efforts to maintain status quo of well being consistent.  Emotional well being of late has become the topic of discussion, and is correlated with success, happiness,  ability to perceive emotions in the right way, using and understanding emotions, with varying conceptual understanding, and further research has contributed, that these emotional attributes were attributable to general intelligence, which later with various research support, were attributed to Emotional Intelligence, by Daniel Goleman. Emotional Intelligence (EI), as indicated have great implication are now related to mental health, job performance, leadership development, and general well being of a person, and hence gained prominence in the field of psychology and HR as a distinct area of study.
Hence EI now has greater contribution towards leadership development in students of post graduation in education arena, and also used largely for personality development of students, understanding and improvising the emotional quotient to enable them to grow the better way, is largely underway, hence this exploratory study attempts to relate the students emotional intelligence and their personality dispositions in their college life in this digital era, where huge influx of stimulus through digital devices have changed their reference values of life and is significantly damaging their emotions.
This study attempts to find the leadership qualities of the management students of postgraduate levels to analyse their awareness of their emotional well being and the level of EI they possess to themselves, so as to nurture their ability to perceive emotions in the desired way, use and understand emotions in a better way, and express it optimally to grow as better person successfully.
This research study attempts to find the basic levels of emotional intelligence to elicit the prevalent level of emotional well being and also assess the level of self-awareness of students, their way of managing emotions, how they motivate themselves,  having empathy, and improvising social skill in them. The tool has been modified to the level of the sample fit, and a sample size of 150 students.  The tool has been developed and modified from the base model derived out of a qualitative research tool, with factor analysis as the prime area of deriving results.
Key Words: Emotional Intelligence, Students, Wellbeing, Attributes, Psychology
Methodology:
Data: Primary Data  (quantitative) and Derived Data (qualitative)
A tool of Analysis: Questionnaire (50 variables)
Scale: Likert 5 point scale
Sample Size: 150 Students
A universe of Study: Bangalore
Objectives of the Study:
Objective 1: To analyze the level of self-awareness of well being in students and their ability to recognize what affects them.
Objective 2:  To examine the level of clear thinking and managing emotions even when experiencing powerful emotions.
Objective 3:  To evaluate the ability to use deepest emotions to move ahead to achieve their goals.
Objective 4: To assess the ability of empathizing ability in the students and the understanding their levels to respond to other people.
Objective 5: To examine the ability of students to manage their social skills like, ability to handle emotions in relationships and handling their own life.
Hypotheses of the Study:
H1:  There is no significant relationship between self-awareness of well being and ability to realize emotional intelligence.
H2:    There is no significant relationship between clear thinking habits in students and managing their emotions experiencing powerful emotions.
H3: There is no relationship between students deepest emotions to move ahead and emotional intelligence to achieve their goals.
H4:  There is a significant relationship between EI scores and empathizing ability against understanding levels to respond to other people.
H5: There is no significant relationship between the ability of students to manage social skills and ability to handle emotions in relationships
Universe: College Students of Bangalore City, as the city with multi-culture perspectives.
Introduction: EI in simple terms is the “ability to recognize one’s own and other’s emotions and having sufficient knowledge to differentiate between the various emotions” drawing their own behavior.  The concept was given birth by Daniel Goleman in the year 1995, through his own book written in the name of Emotional Intelligence.  The EI later on developed into an area of usage in perceiving, understanding, using and managing emotions, which later developed into three main models. The ability model which deals with emotions as one of the useful sources of information for an individual to introspect and develop his/her abilities.  It also finds that individuals vary in interpreting their emotions, and as well differ in their ability to develop themselves to a level to have cognizance of the varying levels of emotion.  The ability model, which this study on students is to evaluate further areas such as, Perceiving emotions, the ability to understand, classify and develop the ability to identify their own emotions. The model also looks at the Using Emotions, which looks into the ability of the person to use emotional intelligence to solve problems, and has the ability to handle his or her own moods. In the area of understanding emotions, the ability to appreciate emotional language and the comprehending ability to understand their own emotions evolving in a different way over time. In managing part, the ability model assists the person to harness all kinds of emotion and ability to distinguish the positive and negative one in equanimity.
Thrust Area: HR integrated into Psychology
Sub-domain: Emotional Intelligence and its application
Call for Paper Area: Behavioural Science
Journal: American Psychological Reports, USA, Scopus Indexed

Research on nursing has focused heavily on the gendered aspects of nursing care while often overlooking diversity within the workforce, including age-related dynamics and multi-generational conflict on the job. This chapter explores the salience of age-related issues alongside gender in a sample of Baby Boomer (age 51+) and Millennial (age 23-31) nurses from the US to understand how age shapes the experiences and interactions of men and women in the nursing workforce. Based on survey data, Millennial nurses report feeling negative emotions more intensely compared to their Baby Boomer colleagues. Baby Boomer nurses are also more likely to evaluate their own care more highly overall and across a range of specific features of the job. Using audio diary data, themes of uncertainty and fear of future emotional burnout emerge from Millennial nurses while some Baby Boomer nurses in our sample express open disdain for younger nurses in terms of work ethic and the interruptions they cause. Training of younger nurses can be experienced as burdensome and exhausting. We use the results to further theorise an emotion practice approach that highlights nurses' need to conserve emotional resources and channel them toward patient care rather than co-worker support.

FUNDING: The research reported here uses data from a larger study, "Identity and Emotional Management Control in Health Care Settings," funded by the National Science Foundation (SES-1024271) and awarded to Rebecca J. Erickson (PI) and James M. Diefendorff (Co-PI).

The practitioners of village stability operations operate nearly entirely in the spaces of communities damaged by combinations of traumatizing violence, loss, displacement, starvation, death and dismemberment. Their organization, equipping and training is focused on the most apparent physical security and developmental needs by those who fund and support their deployments and to a lesser extent on reparation of political dialogue as part of restorative justice and the reparative process. The psychological and sociological damage that these practitioners encounter however, often leads to frustration, overextension of personnel and resources and eventual failure. This paper explores the existence, nature and depth of psychological and sociological damage to communities traumatized by violent conflict. The purpose of this research is to establish a baseline of psychosocial-cultural intelligence on conflict societies that can be used to plan, prepare and execute peace operations and humanitarian missions. This psychosocial-cultural intelligence or understanding of traumatized communities provides peace operations and humanitarian missions with analysis and method to engage and influence traumatized communities to the point that they are able to provide for their self-sustainment without participation in communal violence. By exposing the pathology of sociological trauma at the family, village and tribal levels of structure, we can begin to unwind and resolve intractable conflicts in failing and failed societies despite limited time and resources of peace operations donors and practitioners.

Contents
The challenge of stabilizing villages and tribes in conflict ........................................................................... 3
Trauma and the family’s sociological structure ............................................................................................ 6
Village stability, trauma and the sociocentric family.................................................................................. 10
Internal identities and external locus of control in sociocentric families ............................................... 11
Communication and meaning in the sociocentric family ........................................................................ 14
The emotional logic of violence, shame, and trauma.................................................................................. 16
The rage of shame in sociocentric community ........................................................................................ 17
Psychological pathways to violence & suicidal terrorism ...................................................................... 21
Connecting failed states to traumatized communities ................................................................................. 22
Intractable cultural conflict: generational transmission of trauma .............................................................. 24
Crossing the trauma barrier - reestablishing meaning in traumatized communities ................................... 27
Relieving sociological trauma and rebuilding society ................................................................................ 31
Conclusion .................................................................................................................................................. 33
Bibliography ............................................................................................................................................... 35

Employing a "social constructionist" approach, according to which emotions are culturally conditioned expressions of values, this study considers how the sect behind 1QS used the emotions of love and hate to teach its members the proper ways of evaluating the world. Sectarian love and hate were vehicles through which the sect communicated core beliefs about election and revelation. Because his entrance into the sect was made possible by divine love, the initiate was expected to recognize his utter dependence on the divine will by loving those whom God loves and hating those whom he hates, thereby affirming his place in the covenantal community. Since divine love and hate manifested itself in the selective revelation of knowledge, sectarian love and hate required the unselfish disclosure of knowledge to other group members and the concealment of the same knowledge from outsiders. This link between the emotions of love and hate and an ethic of disclosure and concealment left its mark on routine sectarian conduct in the practice of reproof. Reproof of insiders and the conscious withholding of reproof from outsiders was a "socially dictated performance" of either love or hate that demonstrated the sectarian's commitment to communal beliefs about covenant, knowledge, divine will, and relations with outsiders.

La sociedad moderna comenzó su andadura con la promesa de alcanzar la mayor felicidad para el mayor número. Pero la conquista de la felicidad, considerada por Aristóteles como el bien supremo, fue muy pronto sustituida por el logro de bienestar material, y finalmente reducida a mero incremento del producto interior bruto (PIB). Por este motivo cabe preguntarse si, tras dos siglos de progreso económico y social, las sociedades avanzadas han cumplido su promesa o si, por el contrario, el malestar emocional está hoy más extendido que nunca.
También cabe preguntarse quiénes viven felices, alegres, contentos, animosos, optimistas y quiénes, a su pesar, excluidos de la felicidad, viven tristes, deprimidos, solos, estresados, carentes de autoestima y sin disfrutar de las cosas buenas de la vida. Frente a las hoy tan en boga teorías y discursos psico-terapeúticos individualistas, que responsabilizan a las propias personas de su infelicidad, en este libro se muestra que la felicidad también depende de la posición que ocupan los individuos en la estructura social. La felicidad, una vivencia íntima, subjetiva e individual está profunda y esencialmente determinada por múltiples lógicas sociales. Así, sabemos que la falta de dinero, de respeto y de sentido en la vida aumentan las probabilidades de ser infeliz.
Este libro analiza el grado de felicidad de hombres y mujeres, de ricos y pobres, de jóvenes, maduros y mayores, de clases altas y bajas, de personas sin hogar, de excluidos sociales, de autóctonos e inmigrantes, de casados y solteros, de divorciados, de viudos y viudas, de trabajadores y desempleados, de sanos y enfermos. Y analizando el bienestar y el malestar emocional de los “otros”, reflexionando al mismo tiempo sobre el horizonte de la felicidad e infelicidad de cada uno, trata de comprender cuál es el sentido humano y el destino social de esta meta-emoción a la que Aristóteles denominó eudemonía.

Musik ist für viele eine ätherische, immaterielle Kunst, die im Gegensatz zur Sprache keine verbal deutbare Bedeutung besitzt. Von keinem geringeren als Victor Hugo stammt das Aperçu: »Das Reich der Musik beginnt da, wo das Reich der Worte aufhört«.
In Erweiterung dieser Auffassung vertrete ich die Ansicht, dass die Musik eine humane Kunst ist, die über eine emotionale und oft über eine bedeutsame geistige Dimension verfügt. Unter allen Künsten vermag sie die stärksten Emotionen auszulösen. Seit jeher gilt sie deshalb als Sprache des Herzens, der Affekte, der Empfindungen, der Gefühle.
Für Robert Schumann war sie »Seelensprache« und für Hegel »Kunst der Innerlichkeit«.

This article addresses the psychic and emotional challenges associated with enabling learners to apprehend their role in, and vulnerability to, the evolving climate crisis. Global warming is arguably one of the most cognitively as well as emotionally complex topics for learners or members of the public more generally to engage with. Given the emergent nature of climate change, many educators are unsure about how best to enable citizens to navigate the complex emotions that they experience in response to their proximity to, and responsibility for, a myriad of injustices and environmental catastrophes associated with global warming. Meanwhile, new emotions, including ecological grief and heightened levels of climate-related anxiety amongst young people have been reported in epidemiological studies, our understanding of which is as of yet underdeveloped. This article argues that a psychosocial approach to climate change education (CCE) which emphasises the mutual interaction between psychic and social processes which affect the climate crisis and how we relate to it should comprise part of a broader and sustained public response to the climate crisis, especially in contexts where climate-related anxiety and grief are becoming more widespread. It introduces a conceptual toolkit to inform the psycho-affective aspects of CCE, with a particular emphasis on the pedagogical complexities of engaging learners located in emissions-intensive societies with their role as 'implicated subjects' in the climate crisis (Rothberg, 2019).

Souvent rabattue sur des stéréotypes réducteurs, la protection animale constitue une cause militante des plus anciennes et complexes. Du début du XIX e siècle jusqu'à nos jours, de multiples entrepreneurs de morale s'indignent du traitement que les hommes réservent aux bêtes et se mobilisent afin de corriger la brutalité de leurs contemporains. D'abord préoccupée par la cruauté à l'égard du bétail, ce n'est qu'à l'issue de longues péripéties que la protection animale s'étend aux animaux de compagnie et, bien plus tardivement encore, aux espèces sauvages et à leurs milieux naturels. En s'appuyant sur une comparaison franco-britannique, cet ouvrage retrace les inflexions successives à l'origine des multiples facettes qui caractérisent, aujourd'hui encore, la protection animale. Indissociables des évolutions de la philanthropie, bien antérieures à l'apparition des mots d'ordre de l'écologie, les mobilisations collectives en faveur du sort des animaux éclairent plusieurs processus cruciaux de notre histoire sociopolitique : évolution des sensibilités et des émotions socialement valorisées ; définition de la violence légitime ; constitution des normes visant à réformer les moeurs ; rivalité des élites se réclamant de diverses formes d'autorité ; influence des religions sur les engagements militants ; effets des discriminations de genre.

A father and daughter are sitting at the kitchen counter, the daughter's school books spread between them as the father watches the news on his laptop. The daughter's mobile beeps. She reads the message and begins gathering her books, getting ready to depart. Her father receives a kiss from her and then silently turns his gaze to the window, observing the car parked in front of his apartment complex. No words are exchanged as he watches the girl leave his building and greet her mother, who is waiting to bring the daughter to her other home.

Perché la società contemporanea è così af
fascinata dal crimine? In parte perché siamo

diventati dei consumatori di sublime, un’e
mozione intensa e fortemente ambigua, oggi

sempre più mercificata. Attraverso l’espe
rienza del sublime e il senso di spaesamento

che l’accompagna, andiamo ossessivamen
te in cerca di attimi di intensificazione dell’e
sistenza. Allo stesso tempo, il crimine conti
nua a parlare alle profondità dell’inconscio

collettivo, interrogandoci sulla nostra cadu
cità e sul modello di società che vorremmo

abitare. È così che la reazione alla violenza è
divenuta anche uno strumento per esprimere
e rivendicare il desiderio di appartenenza e
coesione sociale.
La trasmissione Quarto Grado, il turismo nei

luoghi del crimine, il collezionismo di murde-
rabilia e il fanatismo di (e per) Anders Breivik

sono i quattro casi di studio selezionati per
riflettere su questi temi, indagando anche

per mezzo di interviste cosa accade real-
mente “quando il crimine è sublime”.

L'idée de construction sociale incarne de manière emblématique la manière dont nous rapportons théoriquement nos vies à des formes de fictions pratiques. En effet, la fiction désigne une construction, dont on peut présumer qu'elle n'a aucun corrélat dans la réalité. C'est une idée sans idéat, sans objet réel. Les constructions sociales paraissent ainsi relever du régime de la fiction dans la mesure où elles reposent sur des croyances qui sont comme fabriquées par les échanges sociaux et les institutions, de manière souvent indirecte et involontaire. Cette thématique de la construction sociale est particulièrement prégnante dans le domaine des émotions, puisque une grande partie de nos émotions relèvent de comportements qui sont façonnés par nos interactions, comme si notre vie affective dépendait essentiellement de notre vie sociale. C'est en effet un constat trivial que pour des sociétés différentes, les mêmes causes ne déclenchent pas les mêmes émotions, que les mêmes émotions ne s'expriment pas de la même manière, ou encore que nous ne valorisons pas les mêmes émotions. Bien plus, il se pourrait que certaines émotions présentes dans telle ou telle culture nous soient à jamais étrangères.

L’articulation des émotions et des sentiments moraux avec les logiques d’engagement est désormais bien documentée, en revanche, elle l’est moins avec les processus de désengagement et de démobilisation. Ce sont ces deux articulations interdépendantes que j’explore dans le contexte syrien post-mars 2011, marqué par une « crise révolutionnaire » qui a débouché sur une guerre civile internationalisée toujours en cours. Pour ce faire, je m’appuie sur une enquête de terrain effectuée en 2019 à Gaziantep (Turquie) au cours de laquelle j’ai conduit une série d’entretiens biographiques auprès de six anciens combattants reconvertis dans l’action humanitaire. Suivant une perspective interactionniste et de carrière, j’interroge les parcours de ces anciens combattants et l’expression de leurs émotions et sentiments moraux. J’analyse leur imbrication avec des formes de légitimation et de justification de l’action et avec des références axiologiques dans la (re)présentation du conflit, de la cause et du militantisme. Ce faisant, je mets en lumière la centralité des registres de la corruption, de l’injustice, de la responsabilité et de la culpabilité, ainsi que l’existence d’un continuum entre l’engagement révolutionnaire, armé et humanitaire.


English
From Armed Engagement to Humanitarian Engagement: Activist Trajectories, Emotions and Moral Sentiments in Post-2011 Syria

The manner in which emotions and moral sentiments interact with dynamics of engagement has been well documented. This is not the case, however, in what concerns processes of disengagement and demobilization. It is the latter that this paper explores, focusing on the post-2011 Syrian context, where a “revolutionary crisis” led to an internationalized civil war, one that is still underway. To do so, I draw upon fieldwork conducted in 2019 in Gaziantep (Turkey), where I conducted a series of biographical interviews with six ex-combatants now involved in humanitarian action. Adopting an interactionist and career perspective, I consider the trajectories of these ex-combatants and the manner in which they express their emotions and moral sentiments. I examine the ways in which they legitimate and justify their actions as well as the values to which they appeal in representing the conflict, the cause and their activism. In so doing, I shed light on the central role played by the frames of corruption, injustice, responsibility and guilt as well as on the existence of a continuum spanning revolutionary, armed and humanitarian engagement.

Questo innovativo manuale introduce alla sociologia delle emozioni attraverso una puntuale disamina degli autori, delle teorie e dei concetti che definiscono il campo della disciplina. Partendo dai testi dei pensatori classici per giungere ai contributi più recenti, gli stati emotivi si configurano come una preziosa lente di ingrandimento per analizzare le interazioni fra gli individui e le tipologie di agire che prendono forma nelle dinamiche sociali.

Discursive psychology (DP) offers a window onto the way emotion and cognition play out in everyday interaction. As one of the pioneers of DP, Edwards has been instrumental in shaping this approach, and his work on emotion and interaction has been particularly inspiring. In this chapter we consider this impact by providing an understanding of the concerns that motivated Edwards, the contributions of the paper and the lasting impact that his research has had on how emotion is conceptualized. Edwards developed a discursive psychology of emotion that examined two things: the ways in which emotion categories can be threaded through everyday talk, and how people use ascriptions and avowals of emotion to perform actions in talk. This focus on how wonderfully useful emotion categories and descriptions can be for speakers had never been done, and still sits in stark contrast to classic individualist studies that characterize the discipline of psychology.

This book catalogues the ways that various emotions help and hinder us in politics, including not only the obvious short-run emotions of fear and anger but long-run moral emotions like shame and compassion and affective commitments such as love and hate, trust and respect, even simply feeling comfortable or uncomfortable. It also includes an appendix on how to study emotions and politics, and a review of the many ways in which the emotions of politics have been studied in the past.

Una introducción al concepto de cultura, a las relaciones entre cultura y sociedad, y a la influencia de la cultura en los individuos.
La cultura es definida como un multiverso simbólico, compuesto de ideas, valores y emociones, contenido en la conciencia y en la comunicación, incrustado en el modo de vida, y orientado hacia la virtud o perfectibilidad humana, con el que los miembros de un grupo social experimentan y construyen los significados y sentidos de su vida

This chapter demonstrates the importance of examining emotional development processes as the  embodiment of social context. Context is defined broadly, including the ways that body and self operate as key contexts for emotional development as well as interactional, institutional and cultural contexts that help to shape how individuals learn and master the complexities of emotional experience and its management. The chapter illustrates the complementary yet diverse ways that theoretical traditions have conceptualized and measured emotional development in context along with the ways in which these efforts may best advance. The argument presented centers and broadens “context” to demonstrate the varied and interconnected implications of contemporary social theory and measurement related to emotional development.

Keywords: Emotional development, emotion, self, body, social context, emotional socialization, emotional capital

Acknowledgement:
This is a draft of a chapter that has been accepted for publication by Oxford University Press in the forthcoming book The Oxford Handbook of Emotional Development edited by Dr. Daniel Dukes, Prof. Andrea C. Samson, and Prof. Eric A. Walle, and due for publication in 2021.

La place qu'il faudrait assigner à Durkheim au sein d'une sociologie des émotions est loin d'aller de soi 1 . Si Durkheim évoque les émotions ou les sentiments, c'est généralement pour en proposer des comptes-rendus phénoménologiquesprincipalement dans le cas des émotions ritualisées -mais c'est le plus souvent pour expliquer l'influence du social sur les phénomènes affectifs. Ainsi, les émotions apparaissent dans les textes à la marge, comme des exemples paradigmatiques de ce que l'activité sociale produit chez les individus. De là une deuxième difficulté, qui tient à ce que la conception durkheimienne des émotions demeure opaque, Durkheim analysant des phénomènes assez hétéroclites comme les rites de deuil, l'évolution des sentiments de solidarité, ou l'effervescence d'un mouvement de foule. De plus, Durkheim distingue rarement les émotions et les sentiments, et peut parler aussi bien d'un sentiment collectif de sécurité que d'une émotion d'angoisse liée à la désorganisation des structures sociales. Il serait donc délicat et peut-être inapproprié méthodologiquement de nous pencher dans cette étude sur les seules émotions, au détriment des sentiments. Enfin, s'ajoute à cela une troisième difficulté, qui vient du fait que Durkheim avoisine souvent une position constructiviste en ce qui concerne les émotions, mais qu'il ne partage jamais complètement les analyses constructivistes telles qu'elles ont pu se formuler au cours des trente dernières années. Il faudrait donc cerner également l'originalité de la conception durkheimienne des émotions en regard de ces analyses constructivistes contemporaines. Or, il semblerait que cette originalité tienne notamment au fait que les émotions collectives ont partie liée, chez Durkheim, avec les représentations collectives. La promotion de ce concept de

En ce début d'année 2016 nous disposons de trois ouvrages, issus des meilleurs spécialistes du sujet, dans l'inscription de trois écoles historiques sur l'histoire des émotions au Moyen Âge : l'école française (Damien Boquet et Piroska Nagy), l'école italienne (Carla Casagrande et Silvana Vecchio), l'école anglo-saxonne (Barbara H. Rosenwein). Sans s'être concertés les uns les autres mais en ayant été nourris de leurs travaux réciproques, les trois courants historiques produisent leur synthèse, signe d'une maturité historiographique, scientifique et méthodologique pour une histoire des émotions désormais consacrée et reconnue dans le champ de la recherche historique actuelle. The History of Emotions: The Hour of Synthesis. Critical Notes. Currently, at the start of 2016, there are three works available to us from the best specialists in the subject regarding the orientations of three schools of research on the history of emotions in the Middle Ages : the French school (Damien Boquet and Piroska Nagy), the Italian school (Carla Casagrande and Silvana Vecchio), and the Anglo-Saxon school (Barbara H. Rosenwein). Without having consulted one another but having mutually influenced each other through their writings, each of these three schools has now produced a synthesis of itself, which is a sign of the historiographical, scholarly and methodological maturity of the field of the history of emotions.

Turner's article is quite beneficial for understanding the theory of emotions from sociological approaches. He mentioned about the various sociological approximations, (also some exemplifications about the scholars' thesis--enlighten us about the nature of emotions--their relation with cultural approaches) which help us to understand the concept of emotions in the sociological aspect. Sociology of emotions, as a subfield has 35 years -- George H. Mead focused on micro social process when the time of there were no readings in sociology about human behavior, interaction and social organization on micro level--or any central mission the very beginnings of the discipline--that was a deprivation of a conceptualization of emotions. Hints about the significance of emotions existed on both micro and macro levels, such as Marx' alienation theory--a deprivation of the proletariat that concerns with emotions, Weber's affection dimension, Simmel's analysis conflict-emotional stimulation, as a part of conflict mobilization--Durkheim's totemic basis of social solidarity that implicates the origins of religion in the effervescence of interactions among aborigines. Also, Pareto has a view that is composed of sentiments and derivations; an emotional basis for the cyclical dynamics of societies, Cooley's theory of pride and shame as the consequences of people's evaluation of "self" in the "looking glass" of others' responses. Although there was concern of emotions in early sociology readings but they were the concerns that were not prior; they were secondary and implicit. In 1970s, there had emerged a conceptualization by scholars that was more explicitly like Collins, Heise, Hochschild, Kemper, Scheff and Scott. So since 1970s, the study of emotions as a micro sociology level has converted into some macro sociologies.

This study extends identity theory, particularly the structural program of identity theory in new directions by moving beyond the cognitive to the emotive components of the identity process Building on propositions by Stryker (2004) related to emotion in identity theory, this research examines how happiness is a social product and a social force both shaping and being shaped by the identity process in two types of identity (a role identity and a group identity). Using a sample of 1100 college students, I test my theoretical predictions in a series of structural equation models. Happiness is assessed by measuring the frequency, intensity, and duration across the friend and family member identities. Results indicate that happiness as a social force explains the results better than happiness as a social product. Future directions for integration of specific emotions into identity theory are discussed.

The aim of this paper is to explore the issues on Psychology of Apology from various perspectives. In this paper, the writers will emphasizes on the definition of the apology, types of apology, the important and its benefits, the connectivity between apology and empathy, meaningful of apology and its power, related theories on apology and a case study on psychology of apology application by corporate organization. Thus, with this synthesis paper, hopefully we can have a better understanding and brief ideas on the important of the apology application in the daily life.

What do a rnonastery and an airplane have in cornrnon? Both are closed cornmunities; rhere is no way out (at !east after the plane has started). Both are regulaced by rules different from those followed in the world outside. In both cases there is a clear sense of hierarchy and a common goal. Entering a monastery should bring us doser to paradise; a plane should bring us to sorne sort of holiday paradise (if not, we end up at a conference). There are, however, also sorne differences: a plane trip usually cakes a couple of hours, which makes bearable the rules imposed on us, the enforced asceticism, and the spatial limitations (which, of course, depend on the airline). Entering a monastery means committing oneself to living a restricted !ife in a closed communiry for the rest of one's earthly existence, and this individual commitment is only a short episode in the long !ife of an instirution thar is organized and endowed with the purpose of existing un til the end of time 1 • The sociologist Airlie Hochschild uses the example of flight attendanrs ro exemplify her mode! of whac she calls ,emotion work" and ,emotion management". Insread of assuming thar destructive emotions and their ourward expression simply have ro be suppressed, she investigates how in many work-spheres positive feelings are shaped by a conscious and strictly regulated ourward acting. For Hochschild, the relation berween feeling and acting is not a one-way road. Certain behavior-imposed and self-imposed-evokes feelings, nor only on chose within one's surrounding, but also within the one who aces. Flight attendants are trained to smile in orcier to shape ·a pleasanr atmosphere and to create happiness, which eventually affects themselves and brings them into a stace of happiness, which !ases as long as the specifie constellation, but inevitably creates painful tensions berween the artificial yet 1 This article is basd on a profound revision of an essay published several years ago: Albrecht DIEM, Van liefde, vrees en zwijgen. Emoties en ,emotioneel beleid' in vroegmiddeleeuwse kloosters. Groniek. Historisch Tijdschrift 173 (2006) 409-423; many ideas broughr forward in this ,,try our" needed to be modified and refined. -The following abbreviations will be used: RBen = Regula Benedicri, ed. Jean NEUPVILLE-Adalbert DE VoGÜÉ (SC 181-182, Paris 1971); RCaeV = Caesarius of Arles, Regula ad virgines, ed. Adalbert DE VoGÜÉ-Joël CouRREAu (SC 345, Paris 1988) 170-272; RMag = Regula Magistri, ed. Adalbert DE VoGüÉ (SC 105-106, Paris 1965}; Rcui =Regula cuiusdam ad virgines (also called Regula Waldeberci), ed. Jacques-Paul MIGNE (PL 88, Paris 1862) 1051-1070; quotations from tbe Rcui are based on a forthcoming new edition. 1 would like to thank Barbara Rosenwcin for her commems and suggestions and for allowing me to work with her forrhcoming article on ,Problems and Methods in the History of Emotions", and William Roberts for in: Christina Lutter (ed.), Funktionsräume, Wahrnehmungsräume, Gefühlsräume. Mittelalterliche Lebensformen zwischen Kloster und Hof, Vienna/Munich: Böhlau/ Oldenbourg 2011, pp. 17-39.

The theoretical puzzle of how organizations deal with contradicting logics has been extensively investigated during the past two decades. This stream of research has fo-cused on the cognitive, but has overlooked emotions and power, which are fundamental to the lived experience of logics, and to their constitution. Drawing on a 15-month ethnography of "Together," a Jewish-Palestinian organization in a mixed city in Israel, we explore how the organization succeeds in challenging societal dominant notions of ethno-nationalism by stimulating universalistic notions, and how it occasionally fails to do so, as ethno-nationalism creeps in. Our findings indicate that emotional control allows organizations to deal with contradictory logics and achieve their desired constellation , while unbidden emotions disrupt local efforts and enable changes in desired constellations of logics. Further, systemic power mediates the very experience of logics and the prospects of changing their constellation: Social asymmetry necessitates harder emotion work on behalf of the underprivileged, differentiating their experience of logics, and limiting the extent to which emotional eruption is a viable option. Thus, our study highlights the intersection of logics, emotions, and power, and how logics are managed and failed to be managed.

Tourism has been frequently described as a commodified experience, but what characterizes this experience and how exactly is it commodified? This chapter first traces the historical processes that enabled the commodification of emotion, and specifically relaxation, by the tourism industry. These include the emotionalization of nature and the spatial and emotional differentiation between work and leisure. Considering these cultural conditions and based on a content analysis of contemporary vacationers’ reviews on tripadvisor.com the chapter examines three central mechanisms through which the Emodity of relaxation is co-produced in Club Med seaside resorts: (a) spatial contrasting to what is considered to be urban and stressful; (b) blurring of economic exchange and labor, especially through the all-inclusive logic; and (c) explicit encouragement of individualism, free choice and fulfillment of personal passions. By unraveling the process of emotional alternation expected in holiday-making this chapter helps to gain a deeper notion of tourism as an emotional industry and contributes to the study of the reciprocal relation between economy and emotion in late Capitalism.

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Chapter 13: Emotions in Sports Stadia1 Mike S. Schäfer and Jochen Roose The ball changed possession, moving fast from one end of the field to the other. The tension mounted; it became almost unbearable. People forgot where they were standing. They were pushed, and ...