Emotions In Late Modernity

This international collection discusses how the individualised, reflexive, late modern era has changed the way we experience and act on our emotions. Divided into four sections that include studies ranging across multiple continents and centuries, Emotions in Late Modernity does the following: Demonstrates an increased awareness and experience of emotional complexity in late modernity by challenging the legal emotional/rational divide; positive/negative concepts of emotional valence; sociological/ philosophical/psychological divisions around emotion, morality and gender; and traditional understandings of love and loneliness. Reveals tension between collectivised and individualised-privatised emotions in investigating ‘emotional sharing’ and individualised responsibility for anger crimes in courtrooms; and the generation of emotional energy and achievement emotions in classrooms. Debates the increasing mediation of emotions by contrasting their historical mediation (through texts and bodies) with contemporary digital mediation of emotions in classroom teaching, collective mobilisations (e.g. riots) and film and documentary representations. Demonstrates reflexive micro and macro management of emotions, with examinations of the ‘politics of fear’ around asylum seeking and religious subjects, and collective commitment to climate change mitigation. The first collection to investigate the changing nature of emotional experience in contemporary times, Emotions in Late Modernity will appeal to students and researchers interested in fields such as sociology of emotions, cultural studies, political science and psychology. Chapter 2 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.

Genealogies of Emotions, Intimacies and Desire excavates epistemologies which attempt to explain changes in emotional regimes from medieval society to late modernity. Key in this debate is the concept of intimacy. The book shows that different historical periods are characterized by emotional regimes where intimacy in the form of desire, sex, passion, and sex largely exist outside marriage, and that marriage and traditional normative values and structures are fundamentally incompatible with the expression of intimacy in the history of emotional regimes. The book draws on the work of a number of theorists who assess change in emotional regimes by drawing on intimacy including Michel Foucault, Eva Illouz, Lauren Berlant, Anthony Giddens, Laura Ann Stoler, Anne McClintock, Niklas Luhmann and David Shumway. Some of the areas covered by the book include: Foucault, sex and sexuality; romantic and courtly love; intimacy in late modernity; Imperial power, gender and intimacy, intimacy and feminist interventions; and the commercialization of intimacy. This book will appeal to students and scholars in the social sciences and humanities, including sociology, gender studies, cultural studies, and literary studies.

Showing how Americans have massively turned to a self-help empowerment model to manage chronic feelings of insecurity, Anxiety in Middle-Class America explains why no group has ever been as anxious about anxiety and interested in tackling it as a moral and personal problem. Anxiety is the focus of increasing preoccupation and intervention in middle-class America and the late modern world. It is reportedly the most common mental illness in the United States, affecting almost a quarter of its adult population every year. Views diverge on what this means. This work is for readers who are intrigued by the exponential rise in reported rates of anxiety across the lifespan and by all the talk about anxiety, dissatisfied with non-sociological and symptom-based accounts of mental health, and open-minded enough to consider the self-help phenomenon as more than an oppressive craze driven by capitalist industry, neoliberal ideology, complicit publishers, formulaic writers, and irreflexive consumers. In providing a sociologically informed account of some of the most widespread emotional troubles of late modern life and the unique historical pressures that promote them, this work will be of interest to researchers in a broad range of fields, from sociology, anthropology, and mind/body/society studies, to cultural history, communications, and social philosophy. It will also interest mental health professionals and cultural critics.

In times of entrenched social upheaval and multiple crises, we need the kind of social theory that is prepared to look at the big picture, analyze the broad developmental features of modern societies, their structural conditions and dynamics, and point to possible ways out of the crises we face. Over the last couple of decades, two German sociologists, Andreas Reckwitz and Hartmut Rosa, have sought to provide wide-ranging social theories of this kind. While their theories are very different, they share in common the view that the analysis of modernity as a social formation must be kept at the heart of sociology, and that the theory of society should ultimately serve to diagnose the crises of the present. In this book, Andreas Reckwitz and Hartmut Rosa join forces to examine the value and the limits of a theory of society today. They provide clear and concise accounts of their own theories of society, explicate their key concepts – including “singularization” in the case of Reckwitz, “acceleration” and “resonance” in the case of Rosa – and draw out the implications of their theories for understanding the multiple crises we face today. The result is a book that provides both an excellent introduction to the work of two of the most important sociologists writing today and a vivid demonstration of the value of the kind of bold social theory of modern societies that they espouse.

As nations reel from the effects of poverty, inequality, climate change and the aftermath of the COVID-19 pandemic, it feels as though the world has entered a period characterized by pessimism, cynicism and anxiety. This edited collection challenges individualized understandings of emotion, revealing how they relate to cultural, economic and political realities in difficult times. Combining numerous empirical studies and theoretical developments from around the world, the diverse contributors explore how dystopian visions of the future influence, and are influenced by, the emotions of an anxious and precarious present. This is an original investigation into the changing landscape of emotion in dark and uncertain times.

Genealogies of Emotions, Intimacies and Desire excavates epistemologies which attempt to explain changes in emotional regimes from medieval society to late modernity. Key in this debate is the concept of intimacy. The book shows that different historical periods are characterized by emotional regimes where intimacy in the form of desire, sex, passion, and sex largely exist outside marriage, and that marriage and traditional normative values and structures are fundamentally incompatible with the expression of intimacy in the history of emotional regimes. The book draws on the work of a number of theorists who assess change in emotional regimes by drawing on intimacy including Michel Foucault, Eva Illouz, Lauren Berlant, Anthony Giddens, Laura Ann Stoler, Anne McClintock, Niklas Luhmann and David Shumway. Some of the areas covered by the book include: Foucault, sex and sexuality; romantic and courtly love; intimacy in late modernity; Imperial power, gender and intimacy, intimacy and feminist interventions; and the commercialization of intimacy. This book will appeal to students and scholars in the social sciences and humanities, including sociology, gender studies, cultural studies, and literary studies.

Envy, irritation, paranoia—in contrast to powerful and dynamic negative emotions like anger, these non-cathartic states of feeling are associated with situations in which action is blocked or suspended. In her examination of the cultural forms to which these affects give rise, Sianne Ngai suggests that these minor and more politically ambiguous feelings become all the more suited for diagnosing the character of late modernity. Along with her inquiry into the aesthetics of unprestigious negative affects such as irritation, envy, and disgust, Ngai examines a racialized affect called “animatedness,” and a paradoxical synthesis of shock and boredom called “stuplimity.” She explores the politically equivocal work of these affective concepts in the cultural contexts where they seem most at stake, from academic feminist debates to the Harlem Renaissance, from late-twentieth-century American poetry to Hollywood film and network television. Through readings of Herman Melville, Nella Larsen, Sigmund Freud, Alfred Hitchcock, Gertrude Stein, Ralph Ellison, John Yau, and Bruce Andrews, among others, Ngai shows how art turns to ugly feelings as a site for interrogating its own suspended agency in the affirmative culture of a market society, where art is tolerated as essentially unthreatening. Ngai mobilizes the aesthetics of ugly feelings to investigate not only ideological and representational dilemmas in literature—with a particular focus on those inflected by gender and race—but also blind spots in contemporary literary and cultural criticism. Her work maps a major intersection of literary studies, media and cultural studies, feminist studies, and aesthetic theory.