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Книги з теми "Emotional discourse"

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Автор: Grafiati

Опубліковано: 4 травня 2024

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1

Hogan, Patrick Colm. Affective narratology: The emotional structure of stories. Lincoln: University of Nebraska Press, 2011.

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2

Churchill, Andrew H. Rocking your world: The emotional journey into critical discourses. Rotterdam: Sense Publishers, 2008.

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3

Anthropology of connection: Perception and its emotional undertones in German philosophical discourse from 1880-1930. Würzburg: Königshausen & Neumann, 2014.

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4

Mackenzie, J. Lachlan, and Laura Alba-Juez, eds. Emotion in Discourse. Amsterdam: John Benjamins Publishing Company, 2019. http://dx.doi.org/10.1075/pbns.302.

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5

Thorne, Carol. An analysis of adult responses to child initiated discourse within the setting of a primary school for children described as having emotional and behavioural difficulties. Birmingham: University of Birmingham, 1995.

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6

Scheff, Thomas J. Microsociology: Discourse, emotion, and social structure. Chicago: University of Chicago Press, 1990.

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7

Anesa, Patrizia, and Aurora Fragonara, eds. Discourse Processes between Reason and Emotion. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-70091-1.

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8

Scheff, Thomas J. Microsociology: Discourse, emotion, and social structure. Chicago: University of Chicago Press, 1990.

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9

Furmanek, Olgierda. Emotions and language choices in multilingual discourse. Kraków: Księgarnia Akademicka, 2005.

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10

Catherine, Lutz, and Abu-Lughod Lila, eds. Language and the politics of emotion. Cambridge [England]: Cambridge University Press, 1990.

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11

Prior, Matthew T. Emotion and discourse in L2 narrative research. Bristol: Multilingual Matters, 2016.

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12

Hielscher, Martina. Emotion und Textverstehen: Eine Untersuchung zum Stimmungskongruenzeffekt. Opladen: Westdeutscher Verlag, 1996.

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13

Chinese language narration: Culture, cognition, and emotion. Amsterdam: John Benjamins Publishing Company, 2013.

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14

Greimas, Algirdas Julien. Sémiotique des passions: Des états de choses aux états d'âme. Paris: Editions du Seuil, 1991.

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15

Terzea-Ofrim, Lucia. Ce mi-e drag nu ci-e urât: O antropologie a emoţiei. Bucureţi: Paideia, 2002.

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16

Le passioni del lettore: Saggi di semiologia del testo. Milano: Bompiani, 1998.

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17

Les bonnes raisons des émotions: Principes et méthode pour l'étude du discours émotionné. Bern: PETER LANG, 2011.

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18

Maynard, Senko K. Discourse modality: Subjectivity, emotion, and voice in the Japanese language. Amsterdam: J. Benjamins Pub. Co., 1993.

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19

Parret, Herman. Les passions: Essai sur la mise en discours de la subjectivité. Bruxelles: P. Mardaga, 1986.

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20

Sprache der Trauer: Verbalisierungen einer Emotion in historischer Perspektive. Heidelberg: Winter, 2012.

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21

John, Gibson, and Noël Carroll. Narrative, emotion, and insight. University Park: Pennsylvania State University Press, 2011.

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22

Minibaeva, S. V. Lingvisticheskiĭ analiz khudozhestvennogo teksta: Psikhologicheskiĭ aspekt : uchebnoe posobie. Ufa: RIO BashGU, 2006.

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23

Muller, Marion. "These savage beasts become domestick": The discourse on the passions in early modern England. Trier: WVT, Wissenschaftlicher Verlag, 2004.

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24

Muller, Marion. "These savage beasts become domestick": The discourse on the passions in early modern England. Trier: WVT, Wissenschaftlicher Verlag Trier, 2004.

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25

Micheli, Raphaël. Les émotions dans les discours: Modèle d'analyse et perspectives empiriques. Louvain-la-Neuve: De Boeck Duculot, 2014.

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26

Mit Texten umgehen: Ein theoretisch-methodologisches Modell. Bielefeld: Aisthesis Verlag, 2021.

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27

Abbamonte, Lucia. Integrated methodology for emotion talk in socio-legal exchanges: Politeness, accommodation and appraisal insights. Napoli: Edizioni scientifiche italiane, 2012.

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28

Stemming the torrent: Expression and control in the Victorian discourses on emotion, 1830-1872. Aldershot, Hampshire, England: Ashgate, 2002.

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29

Carroll, Noël. Narrative, emotion, and insight. University Park: Pennsylvania State University Press, 2011.

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30

Hyman, Laura. Happiness: Understandings, narratives and discourses. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2014.

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31

Harchenko, Vera. The richness of color in Russian. ru: INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1895948.

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Анотація:

The monograph explores direct color designations with various ways of translating color characteristics: emotional, figurative, playful, tint. The analysis of various objects embodying color (animals and plants, food and minerals, fabrics and natural phenomena) is given. Some color meanings lost in modern Russian are analyzed. Color in painting, iconography, fiction, poetry, colloquial discourse, science, medicine, production, folklore is also included in the structure of the book. Throughout the narrative, the amazing subtlety of the Russian language in the transmission of the color palette is emphasized. It can be useful to students, postgraduates and teachers of philological universities and faculties, as well as to all readers interested in the issues of color designation.

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32

Stannard, John, and Heather Conway. Emotional Dynamics of Law and Legal Discourse. Bloomsbury Publishing Plc, 2016.

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33

Stannard, John, and Heather Conway. Emotional Dynamics of Law and Legal Discourse. Bloomsbury Publishing Plc, 2019.

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34

Al-Refaie, Hashim, and Hashim Abdulrazzaq Al-Refaie. Role of Emotional Orientation of Shiites in Hegemony Discourse. Independently Published, 2018.

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35

Kristjánsson, Kristján. Educating Emotions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809678.003.0009.

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Анотація:

Chapter 9 rehearses Aristotle’s somewhat unsystematic remarks about emotion education. Moreover, the chapter subjects to critical scrutiny six different discourses on emotion education in addition to Aristotle’s: care ethics; social and emotional learning; positive psychology; emotion-regulation discourse; academic-emotions discourse; and social intuitionism. Four differential criteria are used to analyse the content of the discourses: valence of emotions to be educated; value ontology; general aims of emotion education; and self-related goals. Possible criticisms of all the discourses are presented. Subsequently, seven strategies of emotion education (behavioural strategies; ethos modification and emotion contagion; cognitive reframing; service learning/habituation; direct teaching; role modelling; and the arts) are introduced to explore how the seven discourses avail themselves of each strategy. It is argued that there is considerably more convergence in the practical strategies than there is in the theoretical underpinnings of the seven discourses.

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36

Ergül, Hakan. Popularizing Japanese TV: The Cultural, Economic, and Emotional Dimensions of Infotainment Discourse. Taylor & Francis Group, 2018.

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37

Ergül, Hakan. Popularizing Japanese TV: The Cultural, Economic, and Emotional Dimensions of Infotainment Discourse. Taylor & Francis Group, 2018.

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38

Ergül, Hakan. Popularizing Japanese TV: The Cultural, Economic, and Emotional Dimensions of Infotainment Discourse. Taylor & Francis Group, 2018.

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39

Ergül, Hakan. Popularizing Japanese TV: The Cultural, Economic, and Emotional Dimensions of Infotainment Discourse. Taylor & Francis Group, 2018.

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40

Thurner, Christina. Affect, Discourse, and Dance before 1900. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036767.003.0002.

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This chapter analyzes aesthetic treatises that historicize claims that see dance as an art of expression that projects emotions in an immediate fashion. Such a mythical understanding often prevails up to today. It emphasizes that important aspects of a major event in the history of dance—ballet reform in the eighteenth century—were actually prescribed in aesthetic discourse before their implementation on stage. The chapter also provides crucial historical background to the renewed interest in expression in dance after 1900. It shows that, from the eighteenth century onwards, the discourse of dance for the most part ignored the parameters that allow us to perceive the interaction between dancers and audience as immediate, as the double movement of an emotional relationship in motion. This made perfect sense in the context of ballet reform, and the associated paradigm shift toward a sensualist aesthetic, but it has only limited application to later developments in the art of dance.

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41

Schlapbach, Karin. Dance as Method and Experience: Emotional and Epistemic Aspects of Dance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807728.003.0004.

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This chapter elucidates philosophical and religious aspects of ancient dance discourse. It traces novel connections from the poetic and philosophical motif of the dance of the stars to later ancient dance discourse. A link is found in the genre of exhortations (protreptics) to philosophy, which influenced Lucian’s On Dancing, and in the philosophical ideal of heavenly contemplation. The latter yields a particularly interesting variation by Augustine, who finds in dance spectacles an occasion to know things through themselves. The remainder of the chapter discusses the evidence for the role of dancing in ancient mystery cults and argues that in this context dance represents a way to attain cognition through sensory and emotional experience. This path is pursued further with an examination of the early Christian dance ritual depicted in the apocryphal Acts of John.

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42

Copeland, Rita. Emotion and the History of Rhetoric in the Middle Ages. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192845122.001.0001.

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Rhetoric is an engine of social discourse and the art charged with generating and swaying emotion. The history of rhetoric provides a continuous structure by which we can measure how emotions were understood, articulated, and mobilized under various historical circumstances and social contracts. This book is about how rhetoric in the West from Late Antiquity to the later Middle Ages represented the role of emotion in shaping persuasions. It is the first book-length study of medieval rhetoric and the emotions, coloring in what has largely been a blank space between about 600 CE and the cusp of early modernity. Rhetoric in the Middle Ages, as in other periods, constituted the gateway training for anyone engaged in emotionally persuasive writing. Medieval rhetorical thought on emotion has multiple strands of influence and sedimentations of practice. The earliest and most persistent tradition treated emotional persuasion as a property of surface stylistic effect, which can be seen in the medieval rhetorics of poetry and prose, and in literary production. But the impact of Aristotelian rhetoric, which reached the Latin West in the thirteenth century, gave emotional persuasion a core role in reasoning, incorporating it into the key device of proof, the enthymeme. In Aristotle, medieval teachers and writers found a new rhetorical language to explain the social and psychological factors that affect an audience. With Aristotelian rhetoric, the emotions became political. The impact of Aristotle’s rhetorical approach to emotions was to be felt in medieval political treatises, in poetry, and in preaching.

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43

Blumenthal, Peter, Iva Novakova, and Dirk Siepmann, eds. Les émotions dans le discours / Emotions in Discourse. Peter Lang D, 2014. http://dx.doi.org/10.3726/978-3-653-03879-8.

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44

Malinar, Angelika, and Helene Basu. Ecstasy. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0014.

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Анотація:

Among the many emotions that may be evoked and sought after in religious practice, ecstasy is an emotional state reserved by definition for extraordinary occasions and fields of performance and discourse. Religious ecstasy is not only expressed in poetic language using erotic metaphors or at least metaphors of desire but also evoked in the context of textual recitations and musical performances. This inclusion of erotic and aesthetic aspects can be regarded as enhancing the potential attraction of this emotion for those who practice a religion. On the other hand, this is also one reason why the guardians of religious doctrines and ethics have tended to regard ecstatic practices with skepticism. This essay discusses ecstasy and religion, focusing on possession and shamanism, ecstasy as an emotional state, and the silent ecstasy of meditation. It also examines ecstasy as the embodiment of religious emotions in rituals such as the Caitanya tradition of the Hindus and the Rafa'i brotherhood of the Sufis.

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45

Hunt, Kate. Should the treatment of patients with psoriasis take into account their emotional needs as well as their physical symptoms: A discourse analytic exploration. 1996.

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46

Mackenzie, J. Lachlan, and Laura Alba-Juez. Emotion in Discourse. Benjamins Publishing Company, John, 2019.

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47

Mackenzie, J. Lachlan, and Laura Alba-Juez. Emotion in Discourse. Benjamins Publishing Company, John, 2019.

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48

Raphael, Melissa. Gender. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0011.

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Анотація:

Social class or ethnicity in a given religion, as much as gender, can be the factor which inhibits or permits the release of religious emotion. Accordingly, whether or not women and men's emotional expression is either esteemed or denigrated by their religious communities is multiply determined. This essay argues that male-dominated religions tend to regulate, transcend, and thereby “masculinize” emotion by its accommodation in the sublime: in the narrative, ritual, dogmatic, and ethical scheme articulated by, and primarily for, men. Where emotion cannot be thus accommodated, male religious discourse often reduces “natural,”, “private” emotion to a function of sexual desire. This essay also discusses subversion, power, and female religious emotion. It concludes with a brief account of the religious feminist reclamation of the spiritually and politically transformative power of religious emotion.

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49

Clarke, Elizabeth. ‘Truth in Meeter’. Edited by Michael Davies and W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.18.

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Bunyan is not thought of as a good poet by many critics, but this chapter argues that his purpose in writing poetry has been misunderstood. He is trying to redefine poetry away from courtly rhetoric, and instead uses it to create passion, and to inspire a discourse that may lead to the salvation of sinners. Bunyan tends to use a rhetoric which adds emotion to mere description, for example in his writing on hell. Nonconformist verse, including hymns, tends to address children, in part because, by being more directly emotional, poetry is thought to appeal to children. This is why Bunyan uses emblem-like forms, which primarily attempt to convey ‘Truth’. Poetry is seen here as a passion-inducing discourse, which can ‘awaken’ readers, although ultimately it cannot save them.

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50

Microsociology: Discourse, Emotion, and Social Structure. University Of Chicago Press, 1990.

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