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This book is available as open access through the Bloomsbury Open
Access programme and is available on bloomsburycollections.com
Taking its cue from the study of 'lived religion', Secular Bodies,
Affects and Emotions shows how the idea of a secular public is
equally marked by a display and cultivation of affect and emotions.
Whereas it is widely agreed that religion is often saturated by
emotion, the secular is usually treated as a neutral background
serving as the domain of public, rational deliberation. This book
demonstrates that secularity and secularism are also upheld by
bodily practices and emotional attachments. Drawing on empirical
case studies, this is the first book to ask and explore whether a
secular body exists. Building on the work of Talal Asad, the book
argues that the secular is not an absence of religion, but a
positive entity that comes about through its co-constitutive
relationship with religion. And, once we attune ourselves to
recognizing its operations as grammar which structures social
practice, writing an anthropology of the secular could become a new
possibility.
This book is available as open access through the Bloomsbury Open
Access programme and is available on www.bloomsburycollections.com
Taking its cue from the study of 'lived religion', Secular Bodies,
Affects and Emotions shows how the idea of a secular public is
equally marked by a display and cultivation of affect and emotions.
Whereas it is widely agreed that religion is often saturated by
emotion, the secular is usually treated as a neutral background
serving as the domain of public, rational deliberation. This book
demonstrates that secularity and secularism are also upheld by
bodily practices and emotional attachments. Drawing on empirical
case studies, this is the first book to ask and explore whether a
secular body exists. Building on the work of Talal Asad, the book
argues that the secular is not an absence of religion, but a
positive entity that comes about through its co-constitutive
relationship with religion. And, once we attune ourselves to
recognizing its operations as grammar which structures social
practice, writing an anthropology of the secular could become a new
possibility.
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