By Sara Ahmed
This can be a daring tackle the the most important function of emotion in politics. feelings paintings to outline who we're in addition to form what we do and this can be not more powerfully at play than on the planet of politics. Ahmed considers how feelings hold us invested in relationships of energy, and likewise exhibits how this use of emotion can be the most important to feminist and queer political pursuits. Debates on overseas terrorism, asylum and migration, in addition to reconciliation and reparation are explored via topical case reports. during this textbook the tough concerns are faced head on. New for this variation: a considerable 15,000-word Afterword on ’Emotions and Their gadgets’ which supplies an unique contribution to the burgeoning box of impact stories; a revised Bibliography; and up to date all through.
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Additional resources for Cultural Politics of Emotion
For sociological collections on emotions, see Kemper (1990) and Bendelow and Williams (1998). For an anthropological approach to emotions see Lutz (1988). For a philosophical collection see Solomon (2003). And for a historical approach to emotions, see Reddy (2001). The analysis in this paragraph simplifies the debate for the purpose of argument. I should acknowledge that the meaning of each of the crucial terms – sensation, emotion, affect, cognition and perception – is disputed both between disciplines and within disciplines.
Rethinking the place of the object of feeling will allow us to reconsider the relation between sensation and emotion. Within phenomenology, the turn away from what Elizabeth V. Spelman calls the ‘Dumb View’ of emotions (Spelman 1989: 265), has involved an emphasis on intentionality. Emotions are intentional in the sense that they are ‘about’ something: they involve a direction or orientation towards an object (Parkinson 1995: 8). The ‘aboutness’ of emotions means they involve a stance on the world, or a way of apprehending the world.
All funded by YOU – The British Taxpayer! (British National Front Poster)1 How does a nation come to be imagined as having a ‘soft touch’? How does this ‘having’ become a form of ‘being’, or a national attribute? In The Cultural Politics of Emotion, I explore how emotions work to shape the ‘surfaces’ of individual and collective bodies. Bodies take the shape of the very contact they have with objects and others. My analysis proceeds by reading texts that circulate in the public domain, which work by aligning subjects with collectives by attributing ‘others’ as the ‘source’ of our feelings.
Cultural Politics of Emotion by Sara Ahmed