103 resultados para sociology of emotion


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This paper reports research which focuses on ways of enhancing understandings by teachers of the key role that emotions play in their personal professional growth. It combines the narrative, autobiographical accounts of teachers attending part-time masters degree programmes in England (Continuing Professional Development and School Improvement) and Northern Ireland (Personal and Social Development) with an interrogation of the underlying values which affect the practices of their tutors. It reveals the effects of powerful and often unacknowledged interaction between personal biography and professional and social contexts upon teachers in schools and higher education.

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Sociological assertions of religious vitality in Euro-American societies have developed a paradigm of spirituality in which, following earlier studies of the New Age, a distinction is drawn between external authority and self-authority. Methodologically and theoretically problematic, this paradigm diverts attention from people’s social practices and interactions, especially in relation to multiple religious authorities. Drawing upon ethnographic fieldwork with an English religious network, and building upon the work of Pierre Bourdieu, this paper considers situations in which multiple authorities tend to relativize each other. Conceptualizing this in terms of nonformativeness - the lack of authorities’ abilities formatively to shape religious identity, habitus, and competition over religious capital - a new understanding of individual secularization emerges that questions assertions of vitality.

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Within the sociology of religion there has emerged a discourse on spirituality that views contemporary developments as involving the assertion of individuals’ self-authority. This perspective’s theoretical roots have been persistently criticised for their conceptualisation of agency; in contrast, this paper draws upon Bourdieu’s concept of strategy to examine action in an English religious network of the sort often classified ‘New Age’. In particular, one informant is discussed in order to provide focus for an understanding of what Lahire calls sociology at the level of the individual. Her actions, better explained as strategic improvisations than as choices made on the basis of self-authority, help to illuminate the peculiarities of this religious setting, which is characterised in terms of ‘nonformativeness’. By emphasising social contextualisation, this approach addresses people’s meaningful actions in a way that may be applied not only more widely within the religious field but also in other fields of action.

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A decade ago, perceiving emotion was generally equated with taking a sample (a still photograph or a few seconds of speech) that unquestionably signified an archetypal emotional state, and attaching the appropriate label. Computational research has shifted that paradigm in multiple ways. Concern with realism is key. Emotion generally colours ongoing action and interaction: describing that colouring is a different problem from categorizing brief episodes of relatively pure emotion. Multiple challenges flow from that. Describing emotional colouring is a challenge in itself. One approach is to use everyday categories describing states that are partly emotional and partly cognitive. Another approach is to use dimensions. Both approaches need ways to deal with gradual changes over time and mixed emotions. Attaching target descriptions to a sample poses problems of both procedure and validation. Cues are likely to be distributed both in time and across modalities, and key decisions may depend heavily on context. The usefulness of acted data is limited because it tends not to reproduce these features. By engaging with these challenging issues, research is not only achieving impressive results, but also offering a much deeper understanding of the problem.