2022/06/22

P. Lakshmi Narasu - Simple English Wikipedia, the free encyclopedia

P. Lakshmi Narasu - Simple English Wikipedia, the free encyclopedia

P. Lakshmi Narasu

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P. Lakshmi Narasu
P. Lakshmi Narasu
P. Lakshmi Narasu
Born1861
Died14 July 1934 (aged 73)
OccupationProfessor and writer
LanguageEnglish and Tamil (writing languages), French, Japanese, Pali, Telugu and Sanskrit
NationalityIndian
Alma materMadras Christian College
GenreEducation, Literature, Religion and Science
Notable worksThe Essence of Buddhism (1907)
Spouse • Rukmini Ammal
 • Ramarathnam Ammal
Childrenson: Venkat
daughter: Veerlaxmi

Pokala Lakshmi Narasu (1861 – 14 July 1934), sometimes known as P. L. Narasu or P. Lakshmi Narasu, was an Indian scholarauthorsocial reformer and Buddhist philosopher. He was a professor of Physics. His research papers have been published in science journals. He worked mainly on dynamics.

Personal life[change | change source]

Narasu was born in 1861 to a rich family. His father was Pokla Chellum Narayanguru belongs to Kapu Community and her mother hails from Traditional Iyengar Brahmin Community. He was a prominent lawyer at the Madras High Court. Narasu had one sister named Andal Ammal. He also had three brothers named Krishnaswamy, Ramanujan and Bhashyam. In 1911, Ramanujan and Bhashyam died in a train accident. Narasu's first wife was Rukmini Ammal. She was also active in public life through a Women’s Welfare Association.

They had ten children, but only two survived. These two children were their son Venkat and daughter Veera Lakshmi. Venkat died in Paris while he was studying. Narasu's wife died soon after. In 1925 Narasu married Ramarathnam Ammal, a widow, as per Buddhist rite in the Perambur Viyaram.[1]"Dalithmurasu | Ambedkar | Lakshmi Narasu | Budha"keetru.com. Retrieved 2020-08-06.</ref>

Education and professional life[change | change source]

Narasu studied science. He graduated from Madras University. He was the joint winner of the Jagirdar of Arni’s Gold Medal of 1892-94. He joined the Madras Christian College as Assistant Professor in 1894.

In 1909 Narasu left Christian College. He became a full-time professor at Pachaiyappa’s college. He was at the college for 16 years. Narasu retired from teaching at the college in 1925. Narasu's main interests were exact sciences, but he was also interested in societyliteratureartphilosophyhistoryculture and religion.

Religious works[change | change source]

Pt. Iyothee Thassar, M. Singaravelu(Father of Indian communist party) and P. L. Narasu started the South Indian Buddhist Association (Shakya Buddhist Society). This was to make Buddhism more popular. They worked with the Mahabodhi Society which Anagarik Dharmapal started in 1890. Narasu wrote several articles and books on Buddhism. The Shakya Buddhist Society used his book The Essence of Buddhism (1907) to promote their ideas.[2][not in the source given][3][not in the source given] The book had in huge demand in Japan.[4]</ref>[self-published source] Czechoslovakian foreign Minister Jim Mosarik translated his other book What is Buddhism? (1916) into Czech. It was regarded as a guide on Buddhism.Template:Sfb</ref>[self-published source] He also wrote Religion of Modern Buddhist in the early 1930s. He also wrote a book on caste called A Study of Caste (1922).

In 1910, with the help of South Buddhist Association, he did a census of Buddhist people of Madras. He found there were 18,000.[5] Narasu gave lectures at various places to promote Buddhism. He also organised four Buddhist conferences. The first was held in 1917 at Moore Pavilion People’s Park in Madras. The second was in 1920 in Bangalore. The third was in Madras in 1928. The fourth one was in Bangalore Presidency, at Tirupatur Kolar Gold Field in 1932.[6]

P. L. Narasu had a large influence on the work of Dr. Babasaheb Ambedkar, who revived Buddhism in India. He also republished (published again) his most famous book The Essence of Buddhism in 1948. He also wrote a preface to it. In the preface of the book he recommended the book for those who are interested in the study of Buddhism.

Views[change | change source]

Thoughts on caste[change | change source]

Caste is a crippling disease. The physician’s duty is to guard against disease or destroy it. Caste organization crushes the individual under its dead weight and hinders progress by killing all consciousness of liberty.

Thoughts on women[change | change source]

Though perfectly consistent with the principles of the Dhamma, which sees no difference between man and man, except that which may exist by superiority of virtue, yet the step taken by the Buddha and his followers was indeed bold, considering the depraved moral condition of Ancient India and the consequent low self-estimation in which woman was then held. Thoughts on Science: The scientific method is at once experimental and rational, requiring such evidence as will make doubt impossible. Science aims at obtaining a complete systematic survey of all possible phenomena in terms of irreducible elementary processes. Knowledge that is not scientific is not to establish immutable truths and eternal dogmas, but to approach truth by approximations.

Death[change | change source]

Prof. P. L. Narasu passed away at the age of seventy-three on 14 July 1934, due to heart problems. His body was cremated in a simple Buddhist ceremony in the Mylapore burning-yard.[7]

Writing[change | change source]

Narasu wrote many books especially in English. His books have been translated into many languages.[8]

References[change | change source]

  1.  Narasu 2002, p. IX.
  2.  "Trove"trove.nla.gov.au. Retrieved 2020-08-06.
  3.  "Buddhist Channel | India"www.buddhistchannel.tv. Retrieved 2020-08-06.
  4.  Narasu 2002, p. XVIII.
  5.  Narasu 1912, p. 03.
  6.  Narasu, P. L. What is Buddhism. Delhi: Samyak Prakashan, New Delhi. pp. 8, 9. ISBN 81-88794-42-2.
  7.  Muthiah, S. (2011-06-05). "Madras miscellany: The ‘Essential Buddhist'"The HinduISSN 0971-751X. Retrieved 2020-08-06.
  8.  Shobhana, Nidhin (1 November 2016). "Decoding the Spirit of Castes: A review of Pokala Lakshmi Narasu's 'A Study of Caste'"Round Table India.

Other websites[change | change source]

Toshio Kawai | 京都大学 人と社会の未来研究院

Toshio Kawai | 京都大学 人と社会の未来研究院
Toshio Kawai | Director, Professor | Clinical Psychology

My research field is clinical psychology; I am interested in the cultural and historical background of psychotherapy, beyond the various psychological problems appearing in psychotherapy. In this sense, my concern is how consciousness today is reflected in psychotherapy. 

While the psychotherapy inaugurated by Freud takes neuroses as its object, and is based on self-consciousness, the consciousness of today seems to have a different structure, appearing in new symptoms like dissociation, developmental disorders, and psychosomatic disorders. 

As a Jungian analyst, I work with images, but recently I am more interested in the dialectics of psychotherapy. As methodology, I use not only case studies in psychotherapy, but also investigation and studies of literature. I am looking for a methodology transcending the use of narratives alone.

2022/06/21

Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu. | 京都大学 人と社会の未来研究院

Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu. | 京都大学 人と社会の未来研究院:

Prof. Toshio Kawai wrote a commentary for the paperback edition of ‘Cosmos and Anticosmos’ written by Dr. Toshihiko Izutsu.

Cosmos and Anticosmos: For Eastern Philosophy, one of the important works by Toshihiko Izutsu, was published as part of the Iwanami paperback series in May 2019. For the paperback edition, Prof. Kawai wrote a commentary entitled “Commentary – Toward a Real Live Eastern Philosophy.” The book includes several papers by Izutsu in which interpreted Eastern philosophy and Huayan (Kegon) philosophy from the perspective of modern philosophy, as well as discussions he had with the historical novelist Ryotaro Shiba.

 

First, Prof. Toshio Kawai explained that an original point of view can be found in Izutsu’s understanding of Eastern thought: the structure of real world we that experience is stratified, and a different view of the world will emerge if we deepen our consciousness. Another attractive feature of Izutsu’s works, according to Prof. Kawai, is that his understanding of Eastern thought was based on his experiences in ascetic practice and meditation. Also, Izutsu introduced various Eastern thoughts by presenting them in relation to current intellectual and situational issues.

 

Prof. Kawai gave particularly in-depth commentaries on two articles in the book: “Cosmos and Anticosmos” and “Non-obstruction between Phenomena / Non-obstruction between Principles – After the Dismantling of Existence”. In his discussion, Prof. Kawai interwove concepts and knowledge from clinical psychology and Jungian psychotherapy.

 

Regarding the article “Cosmos and Anticosmos,” which provides the title for this book, Prof. Kawai focused on Izutsu’s attempt to consider Eastern philosophy using Western philosophy’s concept of “Cosmos”, postulating that there is “nothing” at the bottom of reality that we can recognize as real, and this “nothingness” includes an abundance that is the source of life and existence. Prof. Kawai pointed out that the “nothingness” of Eastern philosophy overlaps with insights that Jung and Hayao Kawai had based on their own experiences.

 

Regarding the opening article “Non-obstruction between Phenomena / Non-obstruction between Principles – After the Dismantling of Existence,” Prof. Kawai commented on the originality of Izutsu, who tried to read the Huayan philosophy of the Huayan Sutra from the perspective of the Islamic philosopher, Ibn Arabi. Prof. Kawai also observed that there is a closeness between the thoughts of Ibn Arabi and Jung on the point of assuming that the concept of “Archetype” lies midway between the above-mentioned “nothingness” and the real world. In addition, Prof. Kawai addressed Jung’s ideas on “constellation” or “synchronicity”, which he based on his own experiences of accidental events he encountered during his practice of psychotherapy that lacked causal explanations. Based on this, Prof. Kawai thought that Jung might have experienced the “nothingness” of Kegon philosophy, which describes the interpenetration of all things in depth.

 

Prof. Kawai also considers the ontology of Eastern philosophy from time theory or the human image of Zen in Izutsu’s other papers. Looking at the ideas of the zen priests Dogen and Rinzai, we can find Izutsu’s very existential viewpoint, which emphasizes “I” as “a real live person.” It is said that in Eastern philosophy, time is a continuous series of innumerable independent moments that includes the entirety of time. Therefore, Izutsu thought that historical philosophy has meaning for the present, said Prof. Kawai. For example, psychotherapists today often refer Izutsu’s books in when considering how developmental disorders have rapidly increased since the year 2000. Prof. Kawai concluded his commentary by stating that since Izutsu’s works were written to convey ancient ideas to present-day audiences, they will continue to be important.

Amazon - Like Cats and Dogs: Contesting the Mu Koan in Zen Buddhism: Heine, Steven: 9780199837304: Books

Amazon - Like Cats and Dogs: Contesting the Mu Koan in Zen Buddhism: Heine, Steven: 9780199837304: Books



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Koans are dialogues that stand at the center of Zen Buddhist literature and are often used to provoke the "great doubt" in testing a trainee's progress. The Mu Koan consists of a brief conversation in which a monk asks Master Zhaozhou whether or not a dog has Buddha-nature. According to the
main version, the reply is "Mu": literally, "No," but implying the philosophical notion of nothingness. This case is widely considered to be the single best- known and most widely circulated koan record of the Zen school that offers existential release from anxiety to attain spiritual illumination.

In a careful analysis of the historical and rhetorical basis of the literature, Steven Heine demonstrates that the Mu version of the case, preferred by advocates of the key-phrase approach, does not by any means constitute the final word concerning the meaning and significance of the Mu Koan. He
shows that another canonical version, which gives both "Yes" and "No" responses, must be taken into account. Like Cats and Dogs offers critical insight and a new theoretical perspective on "the koan of koans."

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Editorial Reviews

Review

"This is another book dealing with koan literature in the rapid succession of monograph publications by Steven Heine. It is a study on probably the most famous koan in the history of Chan/Zen Buddhism, the so-called " Mu Koan."... Heine traces many versions and commentaries that emerged over time in
China and Japan ... the treatment of a wealth of koan and commentary literature constitutes a great value of the publication."--Journal of Chinese Religions



"Steven Heine's latest book on the history of koans, Like Cats and Dogs: Contesting the Mu Koan in Zen Buddhism, is his second monograph dedicated to a single koan case record....In Like Cats and Dogs Heine again raises relevant questions about predominant assumptions with regard to a koan well
known to both practitioners and scholars."--Philosophy East and West


"[Heine]'s done it again - produced a fine piece of scholarship on a really important topic for Zen practice, provides many juicy historical tidbits and context, a fine sampling of original sources (this time including some material from the Korean tradition - often overlooked in Zen studies, it
seems to me) some translated here for the first time, and advances a provocative revisionist theory of the history of Zen while also rolling some inspired Dogen study into the mix." --Wild Fox Zen, Patheos


"Despite the popularity of koan stories in Western Buddhist scholarship, the complexity of their formation and the different ramifications in subsequent developments of the tradition in China, Korea, and Japan have been frequently overlooked. In Like Cats and Dogs, Steven Heine fills this gap by
engaging philosophical, soteriological, historical, geographical, and many more layers of the koan tradition with a sustained focus on the famous Mu Koan. His writing is clear and reading this is most enjoyable. Readers will be pleasantly surprised by the transformation that this book brings to
their understanding of Zen Buddhism and koan practice." --Jin Y. Park, author of Buddhism and Postmodernity: Zen, Huayan, and the Possibility of Buddhist Postmodern Ethics



"Steven Heine's Like Cats and Dogs examines the history of the famous Mu koan...This classic puzzle becomes even more puzzling when the broader textual record is taken into consideration." --Buddhadharma



About the Author

Steven Heine is an authority on East Asian religion and society, especially the history of Zen Buddhism and its relation to culture in China and Japan. He has published two dozen books.



Product details
Publisher ‏ : ‎ Oxford University Press; Illustrated edition (November 26, 2013)
Language ‏ : ‎ English
Paperback ‏ : ‎ 266 pages
ISBN-10 ‏ : ‎ 0199837309
ISBN-13 ‏ : ‎ 978-0199837304
Item Weight ‏ : ‎ 13.7 ounces
Dimensions ‏ : ‎ 9.1 x 6.1 x 0.9 inchesBest Sellers Rank: #2,771,658 in Books (See Top 100 in Books)#1,714 in Zen Philosophy (Books)
#2,234 in Zen Spirituality
#7,583 in Religious Studies (Books)Customer Reviews:
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Like Cats and Dogs: Contesting the Mu Koan in Zen Buddhism
by Steven Heine
 3.75  ·  Rating details ·  4 ratings  ·  1 review
Koans are dialogues that stand at the center of Zen Buddhist literature and are often used to provoke the "great doubt" in testing a trainee's progress. The Mu Koan consists of a brief conversation in which a monk asks Master Zhaozhou whether or not a dog has Buddha-nature. According to the main version, the reply is "Mu": literally, "No," but implying the philosophical notion of nothingness. This case is widely considered to be the single best- known and most widely circulated koan record of the Zen school that offers existential release from anxiety to attain spiritual illumination.
In a careful analysis of the historical and rhetorical basis of the literature, Steven Heine demonstrates that the Mu version of the case, preferred by advocates of the key-phrase approach, does not by any means constitute the final word concerning the meaning and significance of the Mu Koan. He shows that another canonical version, which gives both "Yes" and "No" responses, must be taken into account. Like Cats and Dogs offers critical insight and a new theoretical perspective on "the koan of koans." (less)
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Published November 7th 2013 by Oxford University Press, USA (first published January 1st 2013)
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Mar 31, 2019Kevin K rated it liked it
Shelves: religion, philosophy, japan
In the 1980s, I read some popular works on Zen by D. T. Suzuki and others, and was always mystified by the "Mu Koan." The story is simple: a monk asks the master (Zhaozhou) whether a dog has a Buddha-nature, and the master answers: 無 (wu Chinese, mu Japanese), meaning "No" or "Nothing." Perhaps the most famous of all koans, this is often touted as the best tool for achieving enlightenment.

I never understood the point of the Mu Koan, so I read this book hoping for some insight. My first impression was: Wow! English-language Zen scholarship has really advanced since the days of Suzuki. The field has gone global, and entered a sort of "big data" ferment. In the 80s, Zen was regarded (in the West) as a Japanese phenomenon, but of course Zen was originally a Chinese creation (called Chan) imported by Japanese monks in the Song/Kamakura period. There are also variants of Zen in Korea and Vietnam. Today's Zen scholars are extremely learned—fluent in Chinese, Japanese, and Korean—and have access to tremendous textual resources, particularly in China. I can read Japanese, and appreciate Chinese (to some degree) due to my knowledge of Chinese characters, but this book was often way too scholarly for my needs. Nevertheless, it has many interesting nuggets of information, and is worth reading by the non-scholar interested in Zen (although you may want to skim a lot).

What is "Buddha-nature" (仏性)? It's complicated, but to a first approximation, it's the ability to be enlightened. Some sects of Buddhism hold that all sentient beings have Buddha-nature, so this is where the monk's question comes from. He's asking: Does a dog have the ability to be enlightened? The natural answer would be "Yes," in light of the doctrine just mentioned. So, in one way, Zhaozhou's "No" is just being perverse in the Zen fashion (like Linji/Rinzai, who famously said "If you meet a buddha, kill him"). It's as though the monk asked "What is 2+2?" and the master answered "5." The underlying point is presumably: "Don't waste your time on dumb, intellectual questions. The answer is within your self, in direct meditation and awareness, not some doctrine you read in a book." 無 can also be regarded as what Heine calls the "emphatic Mu." More than just a simple "no," this mu is a rejection of all discursive thought, language, duality, multiplicity, rationality, and even thoughts of non-being or the void. It is said to function in meditation as a sort or "hot iron" or "sword" to cut through worldly delusion. Here we see the profound influence of Taoism on Chan/Zen, a point that deserves a lot more emphasis.

An interesting feature of Heine's book is its broad survey of the historical evolution of the Mu Koan. In some versions, the reply is both "Yes" and "No," with further explanations of each (often nonsensical). This historical treatment cuts through the intimidating veneer of Chan/Zen, and naturalizes it as just another evolving, human project. Indeed, Chan in Song China strikes me as a sort of entrepreneurial activity. The "product" of enlightenment (the genuine experience!) was highly sought after by lay disciples from the scholarly and bureaucratic classes. Unfortunately, sitting in meditation for years on end is hard to fit into a layperson's schedule. So there was pressure to speed up the enlightenment process, and Dahui responded by stressing the Mu Koan as a more streamlined path to enlightenment.

Even so, Chan faded away in China (although it has been sporadically revived). It merged with Pure Land Buddhism—an even more layman-friendly sect centered on repetitive chanting of the nembutsu. That seems natural; there is a certain resemblance between concentrating on the word 無 in meditation, and chanting the nembutsu phrase 南無阿弥陀仏 in prayer.

This book made me wonder: What is the point of enlightenment? It seems to yield no practical advantages. Enlightened people aren't any smarter or more talented, etc. There doesn't seem to be any major payoff for the years of sitting (aside from a certain "experience" value of enlightenment). One wonders if the whole thing isn't a scam, or a game of make-believe, or a physiological event that happens to your brain when you deprive and badger it enough, rather like isolation tank experiences. I don't want to disparage Chan/Zen as a whole, but the "fake guru" pretending to be enlightened is an age-old racket, and people have a very reliable tendency/need to believe in such people. So it seems prudent to be skeptical. The fact that Chan dwindled and died out heightens such suspicions. If Chan enlightenment has such great value, it seems odd the tradition would lapse. The model of entrepreneurial religion seems a better explanation for Chan's gradual fusion with the Pure Land Sect.

Which is not to say that Chan/Zen/Taoist philosophy has no value. We should reject duality, rationality and language a lot more often. Zen also offers many practical lessons for daily life, and its minimalist aesthetics are superb. The question is what a purported "enlightenment" adds to a more everyday understanding of such principles. (less)
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Sources for the History of Emotions: A Guide - 1st Edition - Katie Ba

Sources for the History of Emotions: A Guide - 1st Edition - Katie Ba





https://www.scribd.com/document/505610253/Sources-for-the-History-of-Emotions




Sources for the History of Emotions: A Guide Paperback – 3 July 2020
by Katie Barclay (Editor)
5.0 out of 5 stars 2 ratings

Offering insights on the wide range of sources that are available from across the globe and throughout history for the study of the history of emotions, this book provides students with a handbook for beginning their own research within the field.

Divided into three parts, Sources for the History of Emotions begins by giving key starting points into the ethical, methodological and theoretical issues in the field. Part II shows how emotions historians have proved imaginative in their discovering and use of varied materials, considering such sources as rituals, relics and religious rhetoric, prescriptive literature, medicine, science and psychology, and fiction, while Part III offers introductions to some of the big or emerging topics in the field, including embodied emotions, comparative emotions, and intersectionality and emotion. Written by key scholars of emotions history, the book shows readers the ways in which different sources can be used to extract information about the history of emotions, highlighting the kind of data available and how it can be used in a field for which there is no convenient archive of sources.

The focused discussion of sources offered in this book, which not only builds on existing research, but encourages further efforts, makes it ideal reading and a key resource for all students of emotions history.
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Product description

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'This collection will doubtless become a core reference work, both for historians of the emotions, and scholars concerned with emotions more generally. It will be of huge value to students seeking to navigate this exciting field for research dissertations, as it places various source types in careful and critical scholarly context, without becoming esoteric in language or focus. The authors and editors have done a fine job. This book will be of immense practical use, and a stimulating intellectual resource, for all concerned with the emotions and their expression, in the discipline of history and beyond.'

Chris Millard, University of Sheffield, UK
About the Author


Katie Barclay is Deputy-Director of the ARC Centre of Excellence in the History of Emotions and Associate Professor in History at the University of Adelaide, Australia. She writes on the history of emotions, family and gender, and with Andrew Lynch and Giovanni Taratino edits Emotions: History, Culture, Society.

Sharon Crozier-De Rosa is Associate Professor in History at the University of Wollongong, Australia. She writes on the history of emotions, gender, militancy and transnationalism, and her books include Shame and the Anti-Feminist Backlash and Remembering Women’s Activism. She is Deputy Editor of Women’s History Review.

Peter N. Stearns is University Professor of History at George Mason University, USA. He has written widely on the history of emotions, with books including American Cool and Shame: A Brief History. He regularly teaches an undergraduate course on emotions history, and has collaborated with a number of students on research projects in the field.

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A Guide
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Sharon Crozier-De Rosa,
Peter N. Stearns
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Book Description Table of Contents Editor(s) Reviews

Book Description



Offering insights on the wide range of sources that are available from across the globe and throughout history for the study of the history of emotions, this book provides students with a handbook for beginning their own research within the field.

Divided into three parts, Sources for the History of Emotions begins by giving key starting points into the ethical, methodological and theoretical issues in the field. Part II shows how emotions historians have proved imaginative in their discovering and use of varied materials, considering such sources as rituals, relics and religious rhetoric, prescriptive literature, medicine, science and psychology, and fiction, while Part III offers introductions to some of the big or emerging topics in the field, including embodied emotions, comparative emotions, and intersectionality and emotion. Written by key scholars of emotions history, the book shows readers the ways in which different sources can be used to extract information about the history of emotions, highlighting the kind of data available and how it can be used in a field for which there is no convenient archive of sources.

The focused discussion of sources offered in this book, which not only builds on existing research, but encourages further efforts, makes it ideal reading and a key resource for all students of emotions history.



Table of Contents



Part I: Introducing the history of emotions

1. Introduction: a guide to sources for the history of emotions

Katie Barclay, Sharon Crozier-De Rosa and Peter N. Stearns

2. Theories and methods in the history of emotions

Thomas Dodman

3. The practice and ethics of the history of emotions

Katie Barclay

Part II: Sources for the history of emotions

4. Rituals, relics and religious rhetoric

Piroska Nagy, Xavier Biron-Oullet and Anne-Gaëlle Weber

5. Prescriptive literature

Peter N. Stearns

6. Medicine, science and psychology

Rob Boddice

7. Legal records

Alecia Simmonds

8. Institutional records: a comment

Catharine Coleborne and Peter N. Stearns

9. Narratives of the self

Marcelo J. Borges

10. Emotions in fiction

Louise D’Arcens

11. Performing emotions

Alan Maddox

12. Visual sources

Sarah Hand Meacham

13. The material world

Sarah Randles

Part III: Emerging themes in the history of emotions

14. Comparative emotions

Joseph Ben Prestel

15. Intersectional identities

Katie Barclay and Sharon Crozier-De Rosa

16. Emotions of protest

Sharon Crozier-De Rosa

17. Technology and feeling

Susan J. Matt and Luke Fernandez

18. Emotions and the body

Mark Neuendorf

19. Epilogue

Peter N. Stearns


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Editor(s)
Biography




Katie Barclay is Deputy-Director of the ARC Centre of Excellence in the History of Emotions and Associate Professor in History at the University of Adelaide, Australia. She writes on the history of emotions, family and gender, and with Andrew Lynch and Giovanni Taratino edits Emotions: History, Culture, Society.

Sharon Crozier-De Rosa is Associate Professor in History at the University of Wollongong, Australia. She writes on the history of emotions, gender, militancy and transnationalism, and her books include Shame and the Anti-Feminist Backlash and Remembering Women’s Activism. She is Deputy Editor of Women’s History Review.

Peter N. Stearns is University Professor of History at George Mason University, USA. He has written widely on the history of emotions, with books including American Cool and Shame: A Brief History. He regularly teaches an undergraduate course on emotions history, and has collaborated with a number of students on research projects in the field.



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