Emotiotionality booms. Presently feelings and emotions play a major role in many scientific fields. The same is true for contemporary endeavours to discern and describe religious phenomena within religious studies. Theology has, however, only little to offer to an interdisciplinary theory of emotion. There are few classic theological approaches to the topic of religious feelings because past and contemporary theological reflection all too often restricts itself to cognitive concepts of religion. Religion is mostly seen as an individual's rational way of meaning-making in order to find guidelines to his or her actions. Thereby important aspects of religious practise are ignored. This book documents different empirical and non-empirical attempts to theorize emotion. It is asked whether there are any emotions and feelings that are in themselves religious? If this is the case, in what way do they differ from non-religious emotions and feelings? What is the relation between a religious idea and the emotion that is connected to it? Are ideas antecedent or do feelings come first? Which ideas work as triggers of wich particular religious affections?

Hersteller:
Vandenhoeck & Ruprecht
ute.schnueckel@brill.com
Theaterstraße 13
DE 37073 Göttingen

Birgit Weyel (geb. 1964) ist Professorin für Praktische Theologie mit den Schwerpunkten Seelsorgelehre und Pastoraltheologie an der Evangelisch-Theologischen Fakultät der Eberhard Karls Universität Tübingen. Aktuelle drittmittelgeförderte Forschungsprojekte sind: Heilige Texte (Mini-Graduiertenkolleg), Kirchengemeinden und Depression, Kasualkompetenz, Religiöse Gefühle (Cluster), Lebenswelt und religiöse Wirklichkeitsdeutung von 'Menschen auf der Reise' (DFG-Sachmittelprojekt), Gemeinde auf Zeit (EKD). Sie ist Vorsitzende der Fachgruppe Praktische Theologie in der Wissenschaftlichen Gesellschaft für Theologie, Mitglied der International Academy of Practical Theology und Sprecherin des Arbeitskreises empirische Religionsforschung.

Gefühle haben eine große Bedeutung für die Religion. Das wurde vielfach übersehen; Religionen wurden vor allem auf ihre Glaubensinhalte beschränkt wahrgenommen. Zwar gibt es einzelne Ansätze, das Gefühlsthema aufzugreifen, aber nach wie vor dominieren Konzepte, die die kognitive Dimension der Religion im Sinne eines individuellen reflexiven Deutungshandelns in den Mittelpunkt stellen. Der Band versucht diese Lücke zu schließen, indem er die Frage nach dem Verhältnis von Religion und Gefühl in den Mittelpunkt stellt.

Emotiotionality booms. Presently feelings and emotions play a major role in many scientific fields. The same is true for contemporary endeavours to discern and describe religious phenomena within religious studies. Theology has, however, only little to offer to an interdisciplinary theory of emotion. There are few classic theological approaches to the topic of religious feelings because past and contemporary theological reflection all too often restricts itself to cognitive concepts of religion. Religion is mostly seen as an individual's rational way of meaning-making in order to find guidelines to his or her actions. Thereby important aspects of religious practise are ignored. This book documents different empirical and non-empirical attempts to theorize emotion. It is asked whether there are any emotions and feelings that are in themselves religious? If this is the case, in what way do they differ from non-religious emotions and feelings? What is the relation between a religious idea and the emotion that is connected to it? Are ideas antecedent or do feelings come first? Which ideas work as triggers of wich particular religious affections?