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Sight Unseen: Mediating Vision and Emotion in Gothic Revival Churches c.1830–50 《看不见的景象:哥特复兴教堂中调解视觉与情感》(1830 - 1850)
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010149
Erin A. Hammond
With the revival of Gothic ecclesiastical architecture in nineteenth-century Britain, a cultural interest in church furnishings reignited alongside intellectual attention to their symbolic and emotive power. Rood screens, in particular, became both a symbolic and literal locus for the production of awe, mystery and revelation. The primitive interpretation of rood screens both exalted the object symbolically and allowed it to activate the spiritual senses by limiting physical sight to the altar, thus preserving the mysteries of the Eucharist. This essay considers how rood screen controversies during the mid-Victorian period unveil complex relationships between emotion, revelation and sight within Gothic Revival church interiors.
随着19世纪英国哥特式教堂建筑的复兴,人们对教堂家具的文化兴趣重新燃起,同时也引起了知识分子对其象征和情感力量的关注。尤其是十字架的屏幕,成为了产生敬畏、神秘和启示的象征性和字面意义上的场所。原始的解释,既提升了物体的象征意义,并允许它激活精神感官,通过限制物理视线的祭坛,从而保留了圣餐的奥秘。本文考虑了维多利亚时期中期的十字架屏幕争议如何揭示了哥特式复兴教堂内部情感,启示和视觉之间的复杂关系。
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引用次数: 1
Envy and Culture – An Interdisciplinary Perspective 嫉妒与文化——一个跨学科的视角
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010143
Annemarie Bierstedt, Thomas Stodulka
Research on envy across cultures is scarce. Existing studies are predominantly limited to Eurocentric experimental snapshots. As a careful suggestion to diversify methods, samples and theory in envy-related studies, this essay presents a review and an interdisciplinary methodological suggestion to analyse semi-structured interviews of persons with diverse socialisation backgrounds. The essay illustrates that the triggers and objects of envy, its experience, associated expressions and actions, are shaped by socialised emotion norms and feeling rules, emotion socialisation practices, cultural values and social change. The essay concludes that careful qualitative comparisons between different culture socialisation groups in real-life situations and lifeworlds are remarkably absent from interdisciplinary research. This is an epistemological void, considering the significant contributions of ethnography in emotion research.
跨文化对嫉妒的研究很少。现有的研究主要局限于以欧洲为中心的实验快照。作为一个谨慎的建议,多样化的方法,样本和理论在嫉妒相关的研究中,本文提出了一个回顾和跨学科的方法建议,以分析具有不同社会背景的人的半结构化访谈。这篇文章说明了嫉妒的触发点和对象、它的经历、相关的表达和行动,是由社会化的情感规范和感觉规则、情感社会化实践、文化价值观和社会变化所塑造的。这篇文章的结论是,在现实生活情境和生活世界中,不同文化社会化群体之间仔细的定性比较在跨学科研究中明显缺失。考虑到民族志在情感研究中的重要贡献,这是一个认识论上的空白。
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引用次数: 0
Ways of the World: Theater and Cosmopolitanism in the Restoration and Beyond, written by Rosenthal, Laura 《世界之道:复辟时期及以后的戏剧与世界主义》劳拉·罗森塔尔著
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010161
K. Combe
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引用次数: 0
Sensitive, Indifferent or Labile: Psychopathy and Emotions in Finnish Forensic Psychiatry, 1900s–1960s 敏感、冷漠或不稳定:20世纪60年代芬兰法医精神病学中的精神病和情绪
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010144
Katariina Parhi
Psychopathy was one of the most common diagnoses in Finnish forensic psychiatric examinations between the 1910s and 1960s. Abnormal categories of emotions such as sensitivity, indifference and the tendency to shift among different emotions or lability, were among the principal symptoms of psychopathy. This paper describes and analyses the ways in which Finnish forensic psychiatrists between the 1900s and 1930s perceived and portrayed the emotions of individuals they considered to be psychopaths, and how abnormal categories of emotions persisted until the end of the 1960s. Psychopathic categories of emotions were defined along a spectrum ranging between the extremes of sensitivity and of coldness and included volatility, which entailed rapid mood swings. Displaying either or both extremes of emotion defined psychopathy. The unifying category of abnormal emotions disappeared when the diagnosis of psychopathy ceased to exist in 1969, when it was replaced by the diagnostic category of personality disorders.
精神病是20世纪10年代至60年代芬兰法医精神病检查中最常见的诊断之一。情绪的异常类别,如敏感、冷漠和在不同情绪之间转换的倾向或不稳定,是精神病的主要症状。本文描述并分析了20世纪20年代至30年代芬兰法医精神病学家感知和描绘他们认为是精神病患者的情绪的方式,以及异常情绪类别如何持续到20世纪60年代末。精神病态的情绪类别被定义在敏感和冷漠的极端之间,包括波动,这涉及到快速的情绪波动。表现出一种或两种极端情绪就是精神病。当1969年精神病的诊断不复存在时,异常情绪的统一类别也消失了,取而代之的是人格障碍的诊断类别。
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引用次数: 0
‘Home Feeling in the Heart’: Domestic Feeling and Institutional Space in the American Progressive Era “心中的家感”:美国进步时代的家感与制度空间
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010147
Katherine Fama
Writing on either side of the emotional watershed of the 1920s, Jane Addams and Anzia Yezierska documented and fictionalised the domestic institutional spaces of the American Progressive Era, from settlements to charity homes. Writing from the perspectives of settlement administrator and immigrant resident, each found emotions central to the era’s crossing of domestic and public spheres, professionalisation of charity and social work, and encounters between middle-class and labouring-immigrant cultures. Their writings portrayed the institutional home as host to the conflicting expressions of middle-class workers and immigrant occupants, a crucible of emotional cultures. Each argued for the importance of emotional encounters and empathy in institutional domestic space, writing back to the dominant professional constraints on women’s emotional expression in the era. Addams and Yezierska advocated for emotional knowledge and drive, challenging the exile of emotional logic and language from women’s emerging public roles. The value and expression of public emotions – as Yezierska’s fictions suggest – proved possible unevenly, along lines of institutional power.
简·亚当斯(Jane adams)和安齐亚·叶泽尔斯卡(Anzia Yezierska)在20世纪20年代的情感分水岭两侧写作,记录并虚构了美国进步时代的国内制度空间,从定居点到慈善机构。从定居点管理者和移民居民的角度出发,每个人都发现了家庭和公共领域交叉的时代,慈善和社会工作的专业化,以及中产阶级和劳工移民文化之间的相遇的核心情感。他们的作品将机构家庭描绘成中产阶级工人和移民居住者的冲突表达的宿主,是情感文化的熔炉。两人都认为,情感接触和同理心在制度家庭空间中的重要性,都回到了那个时代女性情感表达的主要职业限制。亚当斯和叶泽尔斯卡倡导情感知识和动力,挑战女性新兴公共角色中情感逻辑和语言的流亡。正如叶泽尔斯卡的小说所暗示的那样,公众情绪的价值和表达,在制度权力的范围内,可能是不均衡的。
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引用次数: 1
Modern Sentimentalism: Affect, Irony, and Female Authorship in Interwar America, written by Mendelman, Lisa 《现代感伤主义:两次世界大战之间美国的情感、讽刺和女性作者》,作者:门德尔曼,丽莎
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010159
K. Martin
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引用次数: 0
Cheerfulness: A Literary and Cultural History, written by Hampton, Timothy 《快乐:文学与文化史》,蒂莫西·汉普顿著
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010158
P. Stearns
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引用次数: 0
Shakespeare and the Comedy of Enchantment, written by Cartwright, Kent 《莎士比亚与魔法喜剧》,肯特郡卡特赖特著
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010155
Steve Mentz
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引用次数: 0
How Does It Feel to Be a Migrant? Affective Governmentality and Lived Experiences of Filipinas and Filipinos in Mainland China 移民是什么感觉?中国大陆菲律宾人与菲律宾人的情感治理与生活经验
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010145
Izabela Kujawa
Based on twenty in-depth interviews conducted with Filipino migrants living and working in mainland China, I aim to shed light at their lived experiences. I primarily focus on the emotions that constitute their essential part, and the ways migrants choose to deal with them. As a result, I argue that migration systems – responsible either for emigration or immigration – by way of specific regulations, their implementation, as well as the culture surrounding mobility, utilise migrants’ emotions to manage and control this population. In order to better understand these measures and their consequences, I refer to the concept of ‘affective governmentality’. Furthermore, I show how migrants’ affective experiences become a source of hierarchies, but at the same time, a basis for the emergence of strong community ties and the establishment of ‘emotional community’. I argue that, despite the strict regulations and practices which aim at maintaining people’s relationship with the Philippines and discouraging them from settling down in China, migrants are still able to form a sense of rootedness. While experiencing vulnerability and being subjected to exploitation and discrimination, they still remain active agents who use emotions as their own resources.
基于对在中国大陆生活和工作的菲律宾移民进行的20次深度访谈,我的目标是揭示他们的生活经历。我主要关注构成他们基本部分的情感,以及移民选择处理这些情感的方式。因此,我认为,移民制度——无论是对移民还是对移民负责——通过具体的规定、实施以及围绕流动性的文化,利用移民的情绪来管理和控制这一人口。为了更好地理解这些措施及其后果,我提到了“情感治理”的概念。此外,我还展示了移民的情感体验如何成为等级制度的来源,但同时也是强大社区关系出现和“情感社区”建立的基础。我认为,尽管有严格的规定和做法,旨在维持人们与菲律宾的关系,并阻止他们在中国定居,但移民仍然能够形成一种扎根感。在经历脆弱和遭受剥削和歧视的同时,他们仍然是积极的行动者,将情感作为自己的资源。
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引用次数: 0
Architectures and Experiences of Joie de vivre 生活乐趣的建筑和经验
IF 0.5 Q4 Arts and Humanities Pub Date : 2022-06-22 DOI: 10.1163/2208522x-02010150
Christian Parreno
As a semantic reaction against the miserabilism derived from the economic crisis and social instability of the first half of the nineteenth century, joie de vivre surfaced in France. It denotes enjoyment and the ability to recover from calamitous events. In The Insect (1857) by Jules Michelet, joie de vivre constitutes movement and architectural creation, epitomised in the beehive – ‘the veritable Athens of the Insect World’. Yet the sentiment turns ambiguous in La Joie de vivre (1883) by Émile Zola, for whom it is an attitude required not only to face the contradictions of modernity but also to succeed in the capitalist manipulation of nature through architecture. To explore how the built environment manifests emotional experience, this essay follows the trajectory of joie de vivre, from its appearance as an idiomatic amalgamation to other conceptual variations, including élan vital and jouissance.
作为对19世纪上半叶经济危机和社会不稳定所产生的悲惨主义的语义反应,生活的乐趣在法国出现。它表示享受和从灾难事件中恢复的能力。在朱尔斯·米舍莱的《昆虫》(1857)中,生活的乐趣构成了运动和建筑创作,集中体现在蜂巢——“昆虫世界的真正雅典”。然而,在Émile Zola的作品《生活的乐趣》(1883)中,这种情绪变得模棱两可,对他来说,这种态度不仅需要面对现代性的矛盾,还需要通过建筑成功地实现资本主义对自然的操纵。为了探索建筑环境是如何表现情感体验的,本文遵循了生活乐趣的轨迹,从它的外观作为一种习惯的融合到其他概念的变化,包括生命和欢爽。
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引用次数: 0
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