Archives de catégorie : Vient de paraître

« Emotion Review » vol. 2/4 (octobre 2010)

La nouvelle livraison de « Emotion Review » vient de paraître (voir sommaire ici), avec un dossier consacré à Robert Zajonc et un autre aux définitions de l’émotion. L’occasion de rappeler que l’accès en ligne aux articles en texte intégral est gratuit jusqu’en décembre 2011, sur simple enregistrement. Dans le champ historique, signalons tout particulièrement les articles de William Reddy, « Historical Research on the Self and Emotions », 1/4 (2009), p. 302-315 et de Anna Wierzbicka, »The “History of Emotions” and the Future of Emotion Research », 2/3 (2010), p. 269-273.

« The Oxford Handbook of Philosophy of Emotion », et autres publications récentes et à venir aux Presses Universitaires d’Oxford

Depuis une dizaine d’années au moins, les Presses Universitaires d’Oxford sont très actives dans le domaine des « affective sciences ». Rappel des dernières parutions et annonce du prochain livre de Ronald de Sousa.

Source: Oxford University Press

Edited by Peter Goldie
736 pages | 5 line drawings | 246x171mm
978-0-19-923501-8 | Hardback | 03 December 2009

Price: £85.00

Peter Goldie: Introduction

Part 1: What Emotions Are

1: John Deigh: Concepts of Emotion in Modern Philosophy and Psychology

2: Aaron Ben-Ze’ev: The Thing Called Emotion

3: Roddy Cowie: Describing the Forms of Emotional Colouring that Pervade Everyday Life

4: Ronald de Sousa: The Mind’s Bermuda Triangle: Philosophy of Emotions and Empirical Science

Part 2: The History of Emotion

5: Anthony Price: Emotions in Plato and Aristotle

6: Christopher Gill: Stoicism and Epicureanism

7: Peter King: Emotion in Medieval Thought

8: Kate Abramson: A Sentimentalist defence of Contempt, Shame, and Disdain

9: Anthony Hatzimoysis: Emotions in Heidegger and Sartre

10: Louis C. Charland: Reinstating the Passions: Arguments from History of Psychopathology

Part 3: Emotions and Practical Reason

11: Jon Elster: Emotional Choice and Rational Choice

12: Sabine Döring: Why be Emotional?

13: Bennett Helm: Emotions and Motivation: Reconsidering Neo-Jamesian Accounts

14: Christine Tappolet: Emotions and Motivation: The Case of Fear

Part 4: Emotions and the Self

15: Matthew Ratcliffe: The Phenomenology of Mood and the Meaning of Life

16: David Pugmire: Saying It

17: Adam Morton: Epistemic Emotions

18: Amelie Rorty: A Plea for Ambivalence

19: R. Peter Hobson: Emotion, Self/Other-Awareness, and Autism: A Developmental Perspective

20: Michael Stocker: Intellectual and Other Non-Standard Emotions

Part 5: Emotion, Value, and Morality

21: Kevin Mulligan: Emotions and Values

22: Jerome Neu: An Ethics of Emotion?

23: Jesse Prinz: The Moral Emotions

24: Patricia Greenspan: Learning Emotions and Ethics

25: Robert C. Roberts: Emotions and the Canons of Evaluation

26: Justin D’Arms and Daniel Jacobson: Demystifying Sensibilities: Sentimental Values and the Instability of Affect

Part 6: Emotion, Art, and Aesthetics

27: Derek Matravers: Expression in the Arts

28: Susan Feagin: Affects in Appreciation

29: Matthew Kieran: Emotions, Art, and Immorality

30: Jenefer Robinson: Emotional Responses to Music: What are they? How do they work? And are they relevant to aesthetic appreciation?

Emotions, Values, and the Law

John Deigh


264 pages | 2 halftones | 235x156mm

978-0-19-516932-4 | Hardback | 30 October 2008

Price: £40.00

Provenance and Acknowledgements


1: Emotions: The Legacy of James and Freud

2: Primitive Emotions

3: Cognitivism and the Theory of Emotion

4: Emotions and Values

5: The Politics of Disgust and Shame

6: Emotions and the Authority of Law: Variations on Themes from Bentham and Austin

7: All Kinds of Guilt

8: Promises under Fire

9: Moral Agency and Criminal Insanity

10: Liberalism and Freedom

Art, Emotion and Ethics

Berys Gaut

288 pages | 234x156mm

978-0-19-957152-9 | Paperback | 06 August 2009

Also available as: Hardback

List of Illustrations

1: The Long Debate

2: Aesthetics and Ethics: Basic Concepts

3: A Conceptual Map

4: Autonomism

5: Artistic and Critical Practices

6: Questions of Character

7: The Cognitive Argument: The Epistemic Claim

8: The Cognitive Argument: The Aesthetic Claim

9: Emotion and Imagination

10: The Merited Response Argument



A Blueprint for Affective Computing

A sourcebook and manual

Klaus R. Scherer, Tanja Bänziger, and Etienne Roesch

Series in Affective Science

416 pages | 246x171mm

978-0-19-956670-9 | Hardback | 23 September 2010

Scherer, KR, Bänziger, T, Roesch E.B.: Preface

Theoretical approaches to the study of emotion in humans and machines


1.1: Scherer, K.R.: Emotion and emotional competence: conceptual and theoretical issues for modeling

1.2: Marsella, S., Gratch, J., Petta, P.: Computational models of emotion

The emotion process: Perspectives from psychology and the neurosciences


2.1: Scherer, KR: The component process model: a blueprint for a comprehensive computational model of emotion

2.2: Grandjean D., Sander, D.: The emotional brain meets affective computing

2.3: Bänziger, T, With, S., Kaiser, S: The face and voice of emotions: the expressions of emotions

2.4: Kreibig, S., Schaefer, G., Brosch, T.: Psychological response patterning in emotion: implications for affective computing

2.5: Parkinson, B: Emotions in interpersonal interactions

Emotional expression: Ground truth and agent evaluation


3.1: Cowie, R., Douglas-Cowie, E., Martin, J.-C-, Devillers, L.: The essential role of human databases for learning in and validation of affectively competent agents

3.2: Scherer, KR. & Bänziger, T.: On the use of actor portrayals in research on emotional expression

Approaches to the computational modelling of emotion


4.1: Becker-Asano, C., Wachsmuth, I.: WASABI as a case study of how misattribution of emotion can be modelled computationally

4.2: Roesch, EB, Korsten, N, Fragopanagos, N., Taylor, JG: Emotions in artificial neural networks

Approaches to the implementation of emotionally competent agents


5.1: Hyniewska, S., Niewiadomski, R., Mancini, M., Pelachaud, C.: Expression of affects in Embodied Conversational Agents

5.2: Schröder, M., Burkhardt, F., Krstulovic, S.: Synthesis of emotional speech

5.3: Devillers, L., Vidrascu, L., Layachi, O.: Automatic detection of emotion from vocal expression

5.4: Castellano, G., Caridakis, G., Camurri, A., Karpouzis, K., Volpe, G., Kollias, S.: Body gesture and facial expression analysis for automatic affect recognition

5.5: Niewiadomski, R., Mancini, M., Hyniewska, S., Pelachaud, C.: Communicating emotional states with the Greta agent

Approaches to developing expression corpora and databases


6.1: Bänziger, T & Scherer, KR: Introducing the Geneva Multimodal Emotion Portrayal (GEMEP) corpus

6.2: Cowie, R., Douglas-Cowie, E., Sneddon, I., McRorie, Hanratty, J., McMahon, E. ,McKeown, G.: Induction techniques developed to illuminate relationships between signs of emotion and their context, physical and social.


Oxford Companion to Emotion and the Affective Sciences

David Sander and Klaus Scherer

Series in Affective Science

512 pages | 50 black & white figures, 16 black & white photos and 5 colour photos | 246x171mm

978-0-19-856963-3 | Hardback | 23 July 2009

Price: £49.95

David Sander, Scientific Coordinator of the Swiss Center for Affective Sciences, and Associate Professor at the Department of Psychology, University of Geneva, Switzerland, and Klaus Scherer, Director of the Swiss Center for Affective Sciences, University of Geneva, Switzerland


John T. Cacioppo, University of Chicago, UK

Tim Dalgleish, Cambridge University, UK

Robert Dantzer, University of Illinois at Urbana- Champaign, USA

Richard J. Davidson, University of Wisconsin Madison, USA

Ronald B. de Sousa, University of Toronto, Canada

Phoebe C. Ellsworth, University of Michigan, USA

Nico Frijda, University of Amsterdam, The Netherlands

George Loewenstein, Carnegie Mellon University, USA

Paula M. Niedenthal, University of Clermont-Ferrand II / CNRS, France

Peter Salovey, Yale University, USA

Richard A. Shweder, University of Chicago, USA

Emotional Truth

Ronald de Sousa


304 pages | 235x156mm

978-0-19-518154-8 | Hardback | February 2011 (estimated)

Price: £40.00























The Emotional Construction of Morals

Jesse Prinz

352 pages | 234x152mm

978-0-19-957154-3 | Paperback | 27 August 2009

Also available as: Hardback

Price: £16.99

Preamble: Naturalism and Hume’s Law

Part I. Morality and Emotion

1: Emotionism

2: Emotions: Nonmoral and Moral

3: Sensibility Saved

4: Against Objectivity

Part II. Constructing Morals

5: Dining with Cannibals

6: The Genealogy of Morals

7: The Limits of Evolutionary Ethics

8: Moral Progress: Beyond Good and Evil?

Oral History and Emotions

Source : Oral History Society

Volume 38, No 2 (2010) Abstracts


Jenny Harding

Key words: cultural studies, emotion, care, love, subjectivity, power relations, relationality

Abstract: This article outlines a cultural studies approach to studying emotion and use this to look again at a series of interviews with young care leavers, focusing on what they had to say about ‘care’. It explores how specific emotion words are deployed as critical analytical terms by interviewees reflecting on their experiences and representing their subjectivities and social realities in relation to others. Such analysis articulates historically and culturally specific meanings of care.


Joanna Bornat

Key words: oral history, secondary analysis, interviews, emotion, old age

Abstract: Oral historians commonly interview older people, yet tend to neglect what is known about the psychology of old age and the significance of an interview in the life of an older person. Researchers likewise come to the interview with agendas, biographies and life stage issues. In the interview situation, these various components, contributed by both sides in the partnership, emerge in ways which can be difficult to deal with at the time, provoking unpredictable emotional responses. Looking back at data generated from such encounters can be revelatory, not only in relation to research goals but in terms of insights into the interviewer’s own self-awareness and understanding of the process of interviewing. This article explores these issues by drawing on an interview carried out almost thirty years previously during which a woman in her eighties recalled, with much emotion, an experience from her childhood.


Sheena Rolph and Dorothy Atkinson

Key words: learning disability, emotion, life stories, emotions history

Abstract: This paper describes recent research in two areas: interviewing parents of people with learning disabilities and talking to people with learning disabilities about their lives. In the first section, Sheena Rolph discusses a range of emotional responses revealed in interviews with parents of people with learning disabilities and reflects on what these responses meant within the context of people’s lives. In the second section, Dorothy Atkinson explores the role of emotions in life-story work with people with learning disabilities and the ways in which these feelings from the past were incorporated into narratives told in the present.


Jo Stanley

Key words: emotion; women; ships; shame

Abstract: Shame is a telling emotion revealed by some inter-war British ships’ stewardesses – the counterparts of today’s cabin crew – in interviews and interactions with oral historians. Shame is useful because it highlights seawomen’s differing attitudes to being ‘exciting’ travel workers on palatial liners in the mid twentieth century. Some insisted proudly ‘we had a ball’ even though others felt shame, as if they were skivvies. This article tackles the process of understanding why women might experience shame and how they represented and negotiated their feelings. The key question is that if ships were sweatships and working on them was an appropriate cause for shame (as well as pride), then why was shame not explicit in interviewees’ narratives?


Jane Moodie

Key words: joy, emotives, emotional style, family myth, biculturalism, political activism

Abstract: This article explores the expression of joy in the oral life narrative of a woman who works towards the settlement of indigenous grievances in New Zealand. It discusses how we recognise joy in the interview through counter-transference, vocal tone and metaphor, and what interpretative insights this may afford the oral historian. In her early life the narrator appears to have learned, through social institutions such as family and church, an emotional style involving joy. It is not only the experience of joy that is important but the expression of it as a means of further evoking and managing the emotion in the service of her high-priority goals. Having thus discovered the instrumental value of joy as her guide to what is good and worthwhile, she then continues to employ a similar emotional style to motivate and guide her political activism in later life. I suggest that close attention to patterns of emotional expression throughout life narratives may be a fruitful focus for oral historians in detecting historical change and/or continuity in emotional styles, and in alerting us to complex and conflicting values in society.


Carrie Hamilton

Key words: feminism, nationalism, activism, emotions, politics, history

Abstract: This article explores how, in interviews with women involved in nationalist and feminist politics in the Basque country, different political movements are associated with different emotions. In so doing, it draws on recent cultural theories of emotions as well as the history of emotions. The article looks at how certain emotions become attached to a specific political movement while other feelings move between them, becoming associated with a given political cause or idea at a particular moment in the narrator’s life story. It argues that these emotional attachments and moving feelings are expressive of narrators’ perceptions of changes in wider social values associated with nationalism and feminism throughout the period studied, as well as of the difficulties expressed by narrators in combining and sustaining multiple political commitments. As such, they are an important aspect of the history of political activism.


Fiona Cosson

Key words: communities, representation, LGBT, west Yorkshire

Abstract: When we approach and work with a community on an oral history project, whose voices are heard? Whose stories are we recording and can they ever adequately ‘represent’ a community? This article explores how « communities » participate in, contribute to and are consequently represented in oral history projects. The article refers to West Yorkshire Archive Service’s recent oral history project, which worked with Lesbian, Gay, Bisexual and Transgendered people, funded by the Heritage Lottery Fund. Using this case study, it reflects on the project’s approach to identifying, accessing and involving so-called invisible or hard-to-reach communities in an oral history project along with some of the problems and achievements arising from this attempt to capture the oral histories of a historically-hidden, traditionally-excluded, and often socially-invisible, group of people.


Jo Reilly

Key words: heritage lottery fund, learning, interpretation, participation, funding

Abstract: The UK’s Heritage Lottery Fund was set up in 1994 to distribute money raised by the National Lottery to projects linked to heritage. In this article the organisation’s latest strategic aim relating to participation and learning is outlined, focussing in particular on the requirement that all oral history projects deliver learning outcomes and the opportunities this creates for applicants.

« Passions in context » : une nouvelle revue en ligne consacrée à l’histoire des émotions

Une nouvelle revue en ligne consacrée à l’histoire des émotions vient de voir le jour : « Passions in context : International Journal for the History and Theory of Emotions ». Elle est éditée par Annalise Acorn (Université d’Alberta, Edmonton) et Rüdiger Zill (Einstein Forum, Potsdam). La revue annonce vouloir privilégier une approche interdisciplinaire, ouverte aux apports des sciences de l’émotion, et multilingue de l’histoire des émotions : une excellente initiative même s’il est un peu dommage que les éditeurs considèrent que les innovations de la recherche dans ce domaine se cantonnent au monde germanique et anglo-saxon : »In particular in the English speaking world and in Germany are developing special centers for the research in the history and theory of emotions »…

On saluera tout particulièrement la totale liberté d’accès des articles de la revue. Dans ce premier numéro, le Moyen Âge est à l’honneur avec des articles de Barbara Rosenwein et de Gerd Althoff. Tous nos vœux de réussite de la part d’EMMA à cette prometteuse revue !

« L’invention du sentiment : roman et économie affective au XVIIIe siècle » (Philip Stewart)

Source de l’information : Voltaire Foundation

L’Invention du sentiment
roman et économie affective au XVIIIe siècle

Volume: SVEC 2010:02
Series editor: Jonathan Mallinson
Author: Philip Stewart

Date of publication: February 2010

Pagination: viii + 250 pp., pb (broché)

Price: £60.00 / €70 / $96

ISBN-13: 978-0-7294-0991-9
Description de l’éditeur: Comment s’est créé le concept psychologique et esthétique du ‘sentiment’ tel qu’on le connaît dans la littérature du dix-huitième siècle? Tracer la transformation de la terrible passion de l’ère classique, que l’individu subit, en doux sentiment qui fait partie intégrante de la notion qu’on a de soi: telle est la visée de Ph. Stewart dans cet ouvrage.
Traitant à la fois de la France et de l’Angleterre, l’auteur montre comment s’est établie, au cours d’une période allant de 1650 à 1730, la notion du sentiment. S’appuyant sur des textes tant philosophiques que littéraires, Ph. Stewart trace les origines d’un nouvel espace sémantique dans les interstices des passions classiques, ouvrant le champ à l’analyse d’affections plus nuancées et aussi plus positives. Après un premier chapitre sur l’analyse des expressions affectives en général, l’auteur étudie successivement la période qui suit le traité des ‘passions de l’âme’ de Descartes, l’apport particulier de Prévost, Marivaux et Crébillon, et le tournant vers le sentiment moralisant au milieu du siècle.
Cette étude permet ainsi de mieux comprendre la manière dont le mot ‘sentiment’ en est venu à signifier, non plus ‘opinion’ comme au dix-septième siècle, mais une nouvelle façon de décrire les émotions. On ne craint plus les sentiments, on apprend à les goûter, voire à en jouir.

1. Discours de l’affect
i. Langue et affect
ii. Langues et émotions
iii. Connaître les émotions
iv. Emotions et cognition
v. Littérature et affect
2. Au-delà des passions, et en deçà
i. L’ère de la passion: le legs du classicisme
ii. Le tournant du siècle
3. Prévost: toute la gamme
4. Marivaux: des voies nouvelles
5. Crébillon: le jeu des passions
6. Sentiment et sensibilité
7. Le triomphe du sentiment moralisant
Appendice: Eléments de vocabulaire
Table 1. Distribution comparée de mots affectifs
Table 2. Gamme du vocabulaire affectif dans La Vie de Marianne

Collaborator biographies: Philip Stewart est professeur émérite de littérature française et comparée à Duke University, auteur de nombre d’études sur le roman et l’histoire des idées au XVIIIe siècle et traducteur de plusieurs ouvrages dont la Julie de Rousseau (1997) et l’Africa Trek de Alexandre et Sonia Poussin (2 vol., 2008).

Interview de Barbara Rosenwein, William Reddy et Peter Stearns

A lire, une longue interview de trois historiens des émotions, malheureusement conduite de façon séparée, par Jan Plamper dans History and Theory, 49 (mai 2010), p. 237-265.

The History of Emotions: An Interview with William Reddy, Barbara Rosenwein, and Peter Stearns


History and Theory 49 (May 2010), 237-265

The history of emotions is a burgeoning field—so much so, that some are invoking an “emotional turn.” As a way of charting this development, I have interviewed three of the leading practitioners of the history of emotions: William Reddy, Barbara Rosenwein, and Peter Stearns. The interviews retrace each historian’s intellectual-biographical path to the history of emotions, recapitulate key concepts, and critically discuss the limitations of the available analytical tools. In doing so, they touch on Reddy’s concepts of “emotive,” “emotional regime,” and “emotional navigation,” as well as on Rosenwein’s “emotional community” and on Stearns’s “emotionology” and offer glimpses of each historian’s ongoing research. The interviews address the challenges presented to historians by research in the neurosciences and the like, highlighting the distinctive contributions offered by a historical approach. In closing, the interviewees appear to reach a consensus, envisioning the history of emotions not as a specialized field but as a means of integrating the category of emotion into social, cultural, and political history, emulating the rise of gender as an analytical category since its early beginnings as “women’s history” in the 1970s.

Deux monographies autour des émotions médiévales en accès libre sur « Gutenberg-e »

Depuis quelques mois, l’accès au fonds numérisé du site « Gutenberg-e« , qui met en ligne des monographies récentes publiées par Columbia University Press, est entièrement libre. Nous signalons deux études directement tournées vers les émotions médiévales:

– William F. Maclehose, « A Tender Age » : Cultural Anxieties over the Child in the Twelfth anb the Thirteenth Centuries, Columbia University Press.

– Lindgren, Erika Lauren, Sensual Encounters: Monastic Women and Spirituality in Medieval Germany,  New York: Columbia University Press, 2009.

Un compte-rendu du livre de E.L. Lindgren vient de paraître dans The Medieval Review (21 / 06/ 2010) :

Reviewed by David F. Tinsley

University of Puget Sound

Dominican women’s spirituality continues to provide fertile ground for exploring spiritual alternatives available to aristocratic and patrician women within the patriarchal hierarchy of the Order of Preachers in the fourteenth and fifteenth centuries.  The mendicants’

reluctant and limited sanctioning of women’s houses was motivated above all by the desire to contain a mass revelatory movement spearheaded by women’s search for alternatives to traditional roles, a movement whose power the male clerics not only recognized, but also feared and envied.  Peter Dinzelbacher encapsulates beautifully their awestruck response in the words of the Franciscan, Lamprecht of Regensburg, « I would not care what anyone said of me, if I could only lose my senses in the same way they do. »  The Dominican women’s houses generated their own « hagiography, » compiled and composed by sisters for sisters in order to celebrate the lives of famous sisters.  They inspired searing revelations like those of Margarete Ebner, Adelheid Langemann, and Elsbeth von Oye, and they were the setting for fruitful interaction that brought great Dominican mystics and confessors like Meister Eckhart, Henry Suso, and Johannes Tauler into pastoral relationships and, in Suso’s case, creative collaboration with Dominican sisters like Elsbeth Stagel.

It is useful to remind ourselves how this rich literature was ignored or dismissed for decades as epigonal and inferior by <i>Altgermanisten</i>.  Thanks to the dissertations of Georg Kunze in Hamburg (1952), Hester Gehring at Michigan (1957), and Walter Blank in Freiburg (1962), along with the pioneering study by Herbert Grundmann (1961), the Dominican women’s literature gained a foothold within medieval studies.  The work of Siegfried Ringler (1980), Otto Langer (1987), Ursula Peters (1988), Peter Dinzelbacher (1993), and Ruth Meyer (1995) in Europe, along with the groundbreaking work by Gertrud Jaron Lewis (1996) in North America, has won widespread acceptance of the legitimacy of these texts.  I was already familiar with Lindgren’s excellent dissertation, <i>Environment and Spirituality of German Dominican Women, 1230-1370</i>, completed in 2001 under the direction of Constance Berman at the University of Iowa, having cited it in my own study of Dominican women’s asceticism, <i>The Scourge and the Cross</i> (2010).  I am therefore pleased to review the thoroughly revised adaptation that Lindgren published in print and as an e-book through Columbia University Press in 2009.

In this volume Lindgren attempts nothing less than a « history of the sensual environment » that surrounded nuns of the Order of Preachers from the founding of their houses until the onset of the reform movement that swept through the Dominican houses like a spiritual tsunami, beginning around 1370.  Her goal is to explore « the entire surrounding in which these women were immersed, incorporating the architecture in which they dwelt, the objects that decorated those spaces, the books they read, and the sounds and silences which they created, heard, and observed » (2).  Following an introduction to Dominican women’s spirituality, the book is organized into four

chapters: Space; Sight; Sound; and Seeing and Hearing, essentially a chapter on what the nuns read and sang.  The introduction and the conclusion highlight the <i>vita</i> of the novice Kathrin Brümsin, which contains a dream-vision that she had of John the Evangelist who taught her a twenty-four-verse sequence that was subsequently performed often at the convent of Katharinenthal.  The book’s apparatus includes the Middle Latin and Middle High German texts of the Brümsin sequence; statistical tables on the Dominican Order in the fourteenth century and its liturgical books; and bibliographies of unpublished primary sources, published primary sources, and secondary sources.  There is no index, probably because the e-book version, available at no cost on-line (,

is fully searchable.  The e-book contains the sections noted above, plus a gallery of images, including photographs of the architectural spaces that have survived, along with key illuminations, initials, and miniatures to which Lindgren refers in the course of her study.

Readers should note that the hard-copy version of the book contains none of the images.  Thus, it is highly recommended that readers access the on-line version or work with the on-line or e-book version on their computers if they choose to buy the print edition.

The diversity of sources, touching on virtually every aspect of Dominican spiritual life, is a principal strength of Lindgren’s book.

She uses three of the so-called Sister-Books from the Dominican monasteries of Adelhausen, Unterlinden, and St. Katharinenthal.  The Sister-Books (<i>Nonnenbücher</i>, <i>Schwesternbücher</i>, <i>Nonnenviten</i>, Convent Chronicles) refer to nine collections of spiritual biographies, convent histories, and anecdotes compiled by nuns of the Order of Preachers from the lives of exemplary sisters, beginning in the fourteenth century and continuing throughout the Middle Ages and beyond.  The women’s communities that generated and continually revised these collections included the convents of Adelhausen, Engelthal, Gotteszell, Katherinenthal (Dießenhofen), Kirchberg, Oetenbach, Töss, Unterlinden, and Weiler, all of which were located in today’s Alsace, Switzerland, Swabia, and Bavaria.  In addition to the three Sister-Books just named, Lindgren examines psalters, graduals, diurnals, martyrologies, collectars, and sanctorals from the Dominican monasteries such as St. Agnes, St.

Katharina, and the Penitents of St. Maria Magdalena in Freiburg, Germany, as well as the Rule of St. Augustine, the Dominican constitutions, sermons, and devotional writings by Johannes Tauler and Henry Suso, and a wealth of other texts.

The chapter on space concerns itself with two key questions, first, what was considered sacred space within Dominican monasteries, and, second, to what degree were the nuns in these houses actually enclosed.  Although Lindgren concedes that neither question can be answered definitely, she uses accounts from the Sister-Books to re- envision sacred space–such as the nuns’ choirs–as defined by dynamic spiritual encounters, especially visions, that the « women used to actively signify their religiosity in ways that were understood by the other female inhabitants of the community » (39).  Her discussion of infirmaries, refectories, kitchens, dormitories, workrooms, gardens, and especially of the cloister arcade demonstrates how « Dominican women blurred the lines [between designated spatial function and expected conduct], using their actions to give the spaces importance or functions never intended by the authors of the constitutions and other documents » (50).  Lindgren reframes the question of enclosure by a nuanced study of cloister windows, showing how their size, design, and decoration served to restrict or to open visual or physical access to the outside.

The chapter on sight focuses on « items and artifacts that were seen by cloistered women » (58).  I found the sections to be particularly insightful on <i>Christus-Johannes-Gruppen</i> as a reflection of devotion to John the Evangelist and John the Baptist, as well as on surviving wall hangings such as the <i>Wappen-Teppich</i> of Adelhausen and the <i>Malterer-Teppich</i> from St. Katharina of Freiburg as reflections of worldly presence within the cloister.  In general, this is the most derivative section of the book, and it could have benefited by engaging some of the work by Jeffrey Hamburger on pre-reform Dominican art, especially Suso’s devotional art.

In her chapter on sound, Lindgren contrasts the severe injunctions concerning the maintenance of silence with both ritualized and spontaneous breaking of this silence.  The section on ritual sounds includes discussions of bells and « the banging of the board » as transitional signals, an examination of the evidence for nuns’

preaching and for what sermons they probably heard, and a wonderful section on spontaneous vocalization in the form of weeping, shouting, and breaking into song.  In the process Lindgren redefines our understanding of cloistered silence by showing how these nuns « created a rich and varied acoustic environment around themselves, one that was found in all parts of the monastery, and, through the existence of the windows, one that could extend beyond the confines of the community »


The chapter on seeing and hearing is worth the price of the book alone, in that it catalogues and describes the manuscripts–beyond the Sister-Books and constitutions–produced and used by Dominican women of the pre-reform era.  Specialists who do not read German or do not have access to manuscript libraries now have a list of psalters, graduals, antiphonals, martyrologies, and other manuscripts, augmented by Lindgren’s analysis of how these <i>Gebrauchstexte</i> reflect the rich and nuanced spirituality that the nuns developed around exemplars such as John the Evangelist, John the Baptist, and Mary Magdalen.  For this section, access to the images of the e-text will be essential.

Lindgren’s approach to the material does raise two minor concerns, one bibliographical and one theoretical.  The bibliography does not seem to have been substantially updated beyond about 2000, except for citations of Anne Winston-Allen’s  <i>Convent Chronicles</i> (2004) and Alison Beach’s <i>Women as Scribes</i> (2004).  So there are no references to the Notre Dame anthology on Dominican spirituality, <i>Christ among the Medieval Dominicans</i> (1998), or to Barbara Helbling’s anthology on the mendicants in Zurich <i>Bettelorden, Brüderschaften und Beginen</i> (2002), or to Rebecca Garber’s chapter on the Sister-Books in <i>Feminine Figurae</i> (2004), or to Maiju Lehmijoki-Gardner’s anthology of Dominican penitent women’s writings (2005).  More importantly, I would have loved for Lindgren to engage the ideas of Jeffrey Hamburger as set forth in <i>The Visual and the Visionary</i> (1998) or to reference Peter Dinzelbacher’s application of <i>mentalité</i>-studies to Dominican women’s spirituality in <i>Europäische Mentalitätsgeschichte</i> (1993).  She cites these authors in the footnotes, but there is no sustained discussion of or response to their ideas, something that might have enriched her analysis considerably.

My other quibble involves Lindgren’s approach to the historicity of the Sister-Books, an issue that provoked a vehement yet productive debate between Ringler and Dinzelbacher in the 1980s.  For example, when the novice Kathrin Brümsin is reported to have had a vision in which John the Evangelist teaches her a sequence, should this report be read as a fictional construct drawn from hagiography and visionary literature, as Ringler argued, or is it impossible to rule out the possibility that Kathrin actually had such a vision, as Dinzelbacher claimed?  In her discussion of sources in the introduction, as well as in her citations from the Sister-Books throughout the volume, Lindgren appears to accept the historicity of narrated events, arguing that « these sources describe the behavior and beliefs of female monastics in their own words, unfiltered by the reworkings of male advisors »

(12).  But this essentialist argument begs the question of the authors’ and compilers’ own literary sophistication.  If Lindgren is willing to grant these Dominican women the ability to shape their spiritual environment by their actions, often in defiance of restrictions imposed by the patriarchy, why is it not possible for the sophisticated and literate authors of the Sister-Books to shape the narrative of events by incorporating motifs from hagiography and revelatory writing?  And doesn’t such a possibility problematize the historicity of such narratives?

Erika Lauren Lindgren’s solid study of spaces, sounds, and images in Dominican women’s spirituality is a welcome addition to Gertrud Jaron Lewis’s groundbreaking <i>By Women</i>, Marie-Luise Ehrenschwendter’s work on Dominican women’s libraries, Jeffrey Hamburger’s studies of Dominican art and spirituality, and Anne Winston-Allen’s history of women’s reform movements as part of a developing English-language canon that will help to shape our understanding of Dominican women’s spirituality for decades to come.

Vient de paraître : Esther Cohen, « The Modulated Scream Pain in Late Medieval Culture »

Esther Cohen, The Modulated Scream. Pain in Late Medieval Culture, Chicago, The University of Chicago Press, 2010

Repris du site des presses universitaires de Chicago

In the late medieval era, pain could be a symbol of holiness, disease, sin, or truth. It could be encouragement to lead a moral life, a punishment for wrong doing, or a method of healing. Exploring the varied depictions and descriptions of pain—from martyrdom narratives to practices of torture and surgery—The Modulated Scream attempts to decode this culture of suffering in the Middle Ages.

Esther Cohen brings to life the cacophony of howls emerging from the written record of physicians, torturers, theologians, and mystics. In considering how people understood suffering, explained it, and meted it out, Cohen discovers that pain was imbued with multiple meanings. While interpreting pain was the province only of the rarified elite, harnessing pain for religious, moral, legal, and social purposes was a practice that pervaded all classes of Medieval life. In the overlap of these contradicting attitudes about what pain was for—how it was to be understood and who should use it—Cohen reveals the distinct and often conflicting cultural traditions and practices of late medieval Europeans. Ambitious and wide-ranging, The Modulated Scream is intellectual history at its most acute.

List of Figures


List of Abbreviations


Setting the Stage
Part I. Manipulating Pain
1. The Uses of Suffering

2. “Twisting the Mind”: Torture and Truth-Finding

3. Alleviating Pain

4. The Script of Pain Behavior

Part II. Knowledge from Pain

5. The Vocabulary and Typology of Pain

6. The Christian History of Humanity

7. Human and Divine Passion

8. Impassibility





Rire et pleurer dans une perspective interdisciplinaire

Überraschendes Lachen, gefordertes Weinen. Gefühle und Prozesse. Kulturen und Epochen im Vergleich (Rire impromptu, pleurs obligés. Sentiments et procesus. Cultures et époques comparées), August Nitschke, Justin Stagl, Dieter R. Bauer eds.,Wien-Köln-Weimar, Böhlau Vlg, 2009, 55

Le gros ouvrage ci-contre (768 p.), qui contient une trentaine d’articles embrassant des aires spatio-temporelles aussi différentes que la Mésopotamie antique, le monde des Mayas, l’Europe médiévale et le Bénin, et des approches scientifiques allant de la neurobiologie à la sinologie, de la musicologie à l’archéologie, est une tentative très ambitieuse, comme le sont souvent les produits collectifs allemands, pour élaborer une vision interdisciplinaire donnant des bases pour une anthropologie aussi bien culturelle qu’historique, concernant l’expression des émotions concernées.

Table des matières

Compte rendu en allemand

E. Fureix, La France des larmes. Deuils politiques à l’époque romantique (1814-1840)

Parution livre


Préface d’Alain Corbin

Champ Vallon, Collection Epoques

Parution: janvier 2009,  506 pages

Prix: 30 euros

Présentation de l’éditeur:

Comment lire le politique à travers le culte rendu aux grands morts, héros ou martyrs? A l’âge romantique, de la Restauration des Bourbons au retour des cendres de Napoléon (1814-1840), au moment où la dignité des morts est réaffirmée, où les larmes sensibles sont valorisées, Paris résonne de ces deuils dynastiques, étatiques, contestataires, voire insurrectionnels qui disent les fractures et les efforts de réconciliation d’une société avec elle-même.
Une génération après la Révolution, en plein apprentissage de la vie parlementaire, les affrontements politiques s’expriment par des panthéons rivaux, des mémoires contradictoires et des rites concurrents. Le deuil des victimes de la Révolution vise à exorciser le régicide dans une improbable expiation nationale. Les funérailles dynastiques des Bourbons (duc de Berry, Louis XVIII) célèbrent le seul sang royal, quand le régime de Louis-Philippe « bricole » un deuil national réconciliateur – celui de Napoléon ou des insurgés de 1830 -, au risque de voir se retourner cette mémoire contre lui-même.
Dans le même temps, des funérailles d’opposition permettent à des exclus de la politique de pénétrer par effraction dans le cours de l’histoire. Des foules en deuil traversent la capitale et inventent l' »enterrement manif » autour de la dépouille du général Foy, de Benjamin Constant, du général Lamarque ou de La Fayette. L’impossible deuil des vaincus, de Napoléon aux insurgés tombés sur les barricades, parvient aussi à percer dans l’espace public populaire.
La France des larmes, à travers ces deuils concurrents, propose un « étonnant voyage » (Alain Corbin), une immersion complète dans des gestes, des mots, des émotions qui suggèrent une autre manière d’écrire l’histoire politique.


  • Malaise dans la représentation ; Le nouveau culte des morts
  • Une tradition revisitée


  • Les morts, la mémoire et l’oubli
  • Une politique des émotions
  • L’espace des expirations


  • Mourir comme un Bourbon (1814-1830)
  • L’impossible deuil national (1830-1840)


  • Enterrer et protester (1820-1840)
  • Napoléon, «  » a plus grande mort du siècle « 
  • Le culte des vaincus : des victimes aux martyrs politiques


Ancien élève de l’E.N. S. Ulm, Emmanuel Fureix est maître de conférence en histoire contemporaine. Il enseigne à l’Université Paris XII et à l’I. E. P. de Paris. Sa thèse a obtenu le prix John Jaffé 2004 (Lettres et Sciences humaines) de la Chancellerie des Universités de Paris.

Sophie Wahnich émeut l’histoire


Sophie Wahnich, Les Émotions, la Révolution française et le présent. Exercices pratiques de conscience historique, Paris, CNRS éditions, 2009. 25 euros.

Sophie Wahnich est une historienne de la sensibilité politique (à l’époque révolutionnaire) qui poursuit un travail habité par le politique. Mais comment mener ce qu’elle appelle une « profanation », au sens d’une restitution au public, sans rien perdre de la rigueur scientifique ? Elle reconnaît que cette forme d’histoire critique exige de postuler des valeurs politiques communes qui sont alors manifestées par la dimension sensible de l’écriture historique, laquelle participe ainsi simultanément de la science historique et d’une pratique de conscience politique. Car si les émotions sont (aussi) des outils rationnels d’évaluation morale, non seulement indispensables mais indépassables à toute humanité, alors la critique historique ne saurait à son tour se décharger de son implication sensible. Ce qui vaut ici pour le projet historico-politique de Wahnich peut être généralisé à toute histoire qui n’échappe pas au sensible. Pourquoi ? Non pas parce qu’elle est histoire du sensible, histoire des choses pathétiques mais tout bonnement parce qu’elle est écrite par des êtres sensibles et parce qu’elle est lue par des lecteurs sensibles, toujours au présent. Toute histoire critique doit admettre sa part sensible, or « une histoire sensible est une histoire esthétique »[1]. On en arrive ici à la pratique scientifique de la sensibilité dans l’écriture de l’histoire qui passe par l’expérimentation littéraire. Mais une fois encore, il ne s’agit pas de chercher à produire je ne sais quel décalque stylistique de l’objet étudié, à écrire une histoire pathétique d’objets pathétiques sous prétexte justement que l’émotion serait un vecteur de connaissance pour le lecteur. Cette visée mimétique défendue il y a quelques années par Ramsay MacMullen[2] au nom d’un panculturalisme émotionnel ne tient pas scientifiquement, et inquiète politiquement.

Il faut inventer une esthétique historique de l’émotion propre à chaque sujet, à chaque corpus documentaire, ainsi qu’à chaque historien. C’est précisément ce que propose S. Wahnich dans ce recueil d’articles. On n’écrit pas de la même façon une histoire sensible du commentaire scolastique dans l’université médiévale, celle de la terreur révolutionnaire et celle de la guerre du Kosovo. La question n’est donc pas celle du beau style, de l’historien à style, mais celle du rôle de l’esthétique au cœur de la démarche scientifique, depuis l’investigation jusqu’à la démonstration.

Aujourd’hui il se trouve que les « histoires sensibles » sont simultanément des histoires du sensible parce que les historiens qui font cette histoire sont les seuls à accepter de réfléchir sur l’implication cognitive de la sensibilité. Mais cette « redondance » n’est que temporaire, souhaitons-le. Quant au « plaidoyer pour un historien sensible » de S. Wahnich, il s’accompagne de propositions concrètes – qui sont ensuite pratiquées dans les articles sélectionnés – dont certaines recoupent celles que Piroska Nagy et moi faisons[3] : revaloriser l’intuition et l’empathie (entendue comme « appréhension » cognitive de la source), faire un usage contrôlé de l’anachronisme ou encore pratiquer un « présentisme » compris comme l’interpellation du présent pour donner sens à l’investigation du passé.

Je laisse le lecteur juge de la réussite littéraire et scientifique de ces « exercices pratiques de conscience politique ». Je constate seulement que le va-et-vient entre Révolution française et le présent présuppose un certain nombre de « socles », de nature civique, politique voire anthropologique dont l’historien de la période médiévale que je suis ne peut se prévaloir. Assurément, les conditions épistémologiques du « présentisme » mériteraient d’être davantage éprouvées. Pour autant, sans réserve je salue la revendication assumée d’une esthétique des émotions dans l’écriture de l’histoire, singulière et universelle.

[1] S. Wahnich, Les Émotions…, p. 57.

[2] R. MacMullen, Les Émotions dans l’histoire, ancienne et moderne, Paris, Les Belles Lettres, 2004.

[3] Voir D. Boquet et P. Nagy, « Émotions historiques, émotions historiennes », dans Écrire l’histoire, 2 (2008), p. 15-26 et « Pour une histoire des émotions. L’historien face aux questions contemporaines », dans D. Boquet et P. Nagy (dir.), Le Sujet des émotions au Moyen Âge, Paris, Beauchesne, 2009, p. 39-43.



  • ABADA EDITORES, Madrid, 2009
  • ISBN: 978-84-96775-55-8
  • EAN: 9788496775558
  • 417 páginas, 25,96 €

Ces émotions modernes qui nous viennent d’Espagne

Voici un beau livre collectif, premier témoignage de l’intérêt pour l’histoire de l’affectivité en Espagne, fruit d’un collectif international de chercheurs. Il contient une excellente bibliographie sélective et classée, sur l’historiographie des émotions.

Un petit avant-goût à partir de la table des matières (avec toutes nos excuses pour l’absence d’accents espagnols!):

Introduccion: Las emociones en la historia (M. Tausiet – J. S. Amelong)

Prologo : Envidia (L. Roper)

I. Codigos emocionales

1. El sistema de las emociones: la melancolia en el Siglo de Oro espanol (C. Orobitg)

2. Flujos. El cuerpo y las emociones en la Edad Moderna (U. Rublack)

3. Cortesia y prudencia: una gestion civilizada del comportamiento y de las emociones (F. Ampudia de Haro)

II. La emocion ritualizada

4. Llanto religioso provocado en Espana en la Edad Moderna (W. A. Christian Jr)

5. Agua en los ojos : el « don de lagrimas: en la Espana moderna (M. Tausiet)

6. La vidua alegre: miedo y luto en el lamento ritual (J. S. Amelang)

III. La expresion de las emociones

7. Sentir por escrito hacia 1650: cartas, billetes y lugares de memoria (D. Navarro Bonilla)

8. Imagenes del llanto en la poesia de Sor Juana Ines de la Cruz (A. Gonzalez Roldan)

9. Expresion y emociones en la pintura espanola del Siglo de Oro (J. Portus)

10. De efectos y afectos en la musica (L. Lozano Virumbrales)

Epilogo: Ira humana e ira divina. La brujeria vista por Carl Theodor Dreyer (M. Tausiet)

Bibliografia selecta

La raison des sens


Martin Roch, L’intelligence d’un sens. Odeurs miraculeuses et odorat dans l’Occident du haut Moyen Âge (Ve-VIIIe siècles), Turnhout, Brepols, 2009.

704 p., 160 x 240 mm, Paperback
ISBN 978-2-503-53099-4, EUR 90.00

L’histoire du sensible au Moyen Âge vient de s’enrichir d’une étude d’envergure, tirée de la thèse de Martin Roch. Nous proposerons dans les semaines à venir une note de lecture de cet ouvrage important qui considère l’acculturation religieuse des sensations olfactives durant les premiers siècles du Moyen Âge.

Quatrième de couverture :

Que peut-on vraiment lire dans les récits médiévaux relatant les émanations et les perceptions des ‘odeurs de sainteté’? Cette expression elle-même fut-elle jamais pleinement signifiante, non pas sublimée en une métaphore toute spirituelle, mais au contraire bien charnelle, et donc partie intégrante d’une culture?

Prenant pour point de départ les récits d’exhalaisons extraordinaires, cet ouvrage s’attache à reconstruire l’importance et la signification qu’ont pu revêtir odeurs et odorat en Europe occidentale, dans la culture et la pensée religieuses, voire même dans l’expérience des hommes et des femmes du haut Moyen Âge, période formatrice s’il en fut. S’appuyant sur un dépouillement systématique des récits hagiographiques, Martin Roch revalorise ces sources, souvent décriées, tout en les confrontant méticuleusement aux textes bibliques et patristiques, aux documents liturgiques, et même aux données archéologiques disponibles.

En déplaçant le point de vue de l’odeur miraculeuse à sa perception et aux récits qui en sont faits, l’auteur se tient fermement sur le terrain de l’histoire, de ses sources et de ses méthodes, sans se priver pour autant de dialoguer avec les autres sciences humaines, ou encore la médecine, ou la psychologie. Il démontre ainsi que, par delà les formules littéraires, les approches superficiellement rationalistes ou les effets de mode, les odeurs extraordinaires peuvent être reconnues comme un authentique objet d’histoire. Ce faisant, il parvient à mettre en évidence une réalité autrement plus riche et complexe que ce que l’on pouvait soupçonner.

Martin Roch est docteur en histoire médiévale de l’Université de Genève.