Archives de catégorie : Vient de paraître

Dossier émotions dans “Rethinking History”, 16/2 (2012)

Sommaire : Rethinking History, vol. 16/2 (2012)

Présentation (source : Max Planck Institute)

This themed issue opens up new vistas on the history of emotions. It does so by examining multiplicities of community-based or spatially defined emotional styles that were simultaneously performed within larger socio-cultural contexts.

 

Pursuing this agenda, Benno Gammerl’s editorial, firstly, discusses different understandings of ‘the subject’ and her or his potential for agency and choice on which analyses of emotional styles can be based. The editorial, furthermore, asks what role emotional styles play in historiographical practice and how historians can deal with their own emotions. Finally, it outlines the concept of ‘emotional styles’ as diverging modes of thinking about, handling, generating and expressing emotions. Following this approach Mark Seymour analyzes the diverging emotionalities clashing during an 1879 trial for murder in Rome and argues that the formation of the Italian nation was accompanied by the attempt to implement a certain emotional style. Emotional communities that crossed national and racial boundaries are, instead, identified by Tamara Loos in her examination of a trial for attempted murder in early twentieth-century Singapore that involved a Siamese husband and a British wife. Caroline Braunmühl, in turn, fundamentally disagrees with the idea of emotional communities as based on pre-existing identities in her analysis – applying performativity theory – of a 1990 criminal trial for the murder of a child against a China-born woman in the US. Other articles focus rather on the connections between emotional styles and spatial constellations which are, as Andreas Reckwitz argues, best grasped within a praxeological framework understanding both sides of the relation as dynamic dimensions that perpetually interact with each other. In this vein, Sally Newman explores the links between specific emotional patterns and practices – ‘the crush’ – that enabled and enhanced female-to-female intimacy on the one hand and a particular spatial and institutional setting – a women’s college in the United States around 1900 – on the other. This space was shaped by, and, at the same time, shaped ‘the crush’. Finally, Josef Chytry traces spatially defined emotional styles by scrutinizing Walt Disney’s career as a designer of environments aiming at the advancement of creativity and happiness. As the contributors to this issue demonstrate, capturing multiplicities of co-existing styles and analyzing their interactions enhances our understanding of the diachronic variability and synchronic diversity of emotional patterns and practices.

“La Chair des émotions” (Médiévales, 61, 2011) présentée à “La fabrique de l’histoire” (France Culture, 23 mars 2012)

Séverine Liatard présente le récent dossier édité par le programme EMMA, “La chair des émotions” revue Médiévales (61, 2011) dans l’émission La Fabrique de l’histoire d’Emmanuel Laurentin sur France Culture, en présence du médiéviste Jacques Dalarun, invité pour son dernier livre Gouverner, c’est servir. Essai de démocratie médiévale (Alma, 2012).

Pour écouter la présentation de La chair des émotions, cliquer sur le lien ci-dessous (la revue est présentée à partir de la 27ème minute)

La Fabrique de l’Histoire (France Culture, 23 mars 2012)

Les sciences de l’homme à l’âge du neurone

Source: Sciences humaines

Revue d’histoire des sciences humaines, n°25 / décembre 2011

Les sciences de l’homme à l’âge du neurone

Wolf Feuerhahn et Rafael Mandressi
Les « neurosciences sociales » : historicité d’un programme
« Social Neurosciences » : Historicity of a Programme

Brigitte Chamak
Dynamique d’un mouvement académique et intellectuel aux contours flous : les sciences cognitives (États-Unis, France)
The evolution of a scientific and intellectual movement with blurred boundaries : cognitive sciences (USA/France)

Sébastien Lemerle
Une nouvelle « lisibilité du monde » : les usages des neurosciences par les intermédiaires culturels en France (1970-2000)
A new « legibility of the world » : the uses of the neurosciences by cultural go-betweens in France (1970-2000)

Wolf Feuerhahn
Un tournant neurocognitiviste en phénoménologie ?
Sur l’acclimatation des neurosciences dans le paysage philosophique français
A neurocognitivist turn in phenomenology ?
About the acclimatization of the neurosciences in the french philosophical landscape

Bruno Ambroise
Le tournant cognitif en pragmatique. Un aller-retour transatlantique et ses impacts philosophiques
The cognitive turn in Pragmatics. Philosophical consequences of a transatlantic round-trip

Jean-Michel Fortis
Comment la linguistique est (re)devenue cognitive
How linguistics turned cognitive (again)

Régine Plas
La psychologie cognitive française dans ses relations avec les neurosciences. Histoire, enjeux et conséquences d’une alliance
The French Cognitive Psychology and its Relations with the Neurosciences. History, Stakes and Consequences of an Alliance

Jean-Christophe Coffin
Les neurosciences vues par les « psychiatres d’en bas » autour des années 2000
Neuroscience seen by “psychiatrists from below” in the years 2000

Rafael Mandressi
Le temps profond et le temps perdu. Usages des neurosciences et des sciences cognitives en histoire
Deep time and lost time : uses of neuroscience and cognitive science in history

Emmanuel Monneau et Frédéric Lebaron
L’émergence de la neuroéconomie. Genèse et structure d’un sous-champ disciplinaire
The emergence of neuroeconomics : structure and dynamics of a scientific sub-field

Fernando Vidal
La neuroesthétique, un esthétisme scientiste
Neuroaesthetics : A Scientistic Form of Aestheticism

VARIA

Thomas MARTY
La production doctorale de la doctrine juridique : division du travail académique et politisation des thèses en droit sur les modes de scrutin (1885-1923)
The Doctoral Contribution to Juridical Thought. Academic Working and Polical Interests in Ph. D Thesis
about Electoral Systems (1885-1923)

Christophe BROCHIER
De Chicago à São Paulo : Donald Pierson et la sociologie des relations raciales au Brésil
Front Chicago to São Paulo : Donald Pierson and the sociology of race relations in Brazil

Livres

Stoczkowski (Wiktor) – Anthropologies rédemptrices. Le monde selon Lévi-Strauss
(Manuel Quinon)
Borzeix (Anni) et R ot (Gwenaële) – Genèse d’une discipline, naissance d’une revue
Sociologie du travail (Matthieu Béra)

Pourquoi rire?

FOLIO ESSAIS 256 pages – 8,40 € POURQUOI RIRE ? [2011]. Ouvrage collectif d’Antoine de Baecque, de Thomas Benatouïl, de Patrice Blouin, d’Yves Cusset, d’Anne Dufourmantelle, d’Élie During, d’Arlette Farge, de Claude Gauvard, de Daniel Luzzati, de Dominique Noguez, de Julia Pecker, de Denis Podalydès, de Jean-Marie Schaeffer et d’Alain Vaillant. Édition publiée sous la direction de Jean Birnbaum, introduction de George Steiner. Première édition, 256 pages sous couv. ill., 108 x 178 mm. Collection Folio essais (No 555), Gallimard -ess. ISBN 9782070444373.
Parution : 20-10-2011.

Expérience subversive, le rire est une arme de libération massive contre les oppresseurs, un outil pour résister aux forces d’anéantissement, pour briser les fers de l’existence et saluer la reconquête d’une liberté. Il faut rire de tout, et d’abord du pouvoir, de la misère, de la mort, mais, précisait l’humoriste Pierre Desproges, pas avec n’importe qui, et surtout pas avec les ennemis de la liberté.

Pour être digne de ce nom, le rire doit dynamiter nos certitudes, ébranler notre identité au moment même où elle risque de se figer, interrompre le cours ordinaire des choses et introduire dans notre quotidien de la surprise, de l’ouverture, de la rencontre. Mieux : elle dessine les contours d’une communauté. Le rire vient saluer la reconquête d’une reconnaissance mutuelle, d’un partage possible, d’une transmission à venir. Bref, il émancipe.

« Ceux qui cherchent des causes métaphysiques au rire ne sont pas gais », prévenait Voltaire. Ce volume qui reprend les interventions des philosophes, psychanalystes, historiens ou acteurs, spécialistes de la littérature ou du cinéma, femmes et hommes de tribune ou de scène, penseurs ou praticiens du rire, réunis au Forum Le Monde-Le Mans (novembre 2010) entend bien le démentir.

Présentation: Une secousse subversive – Jean Birnbaum

Introduction: Le rire ou le sourire?  – Georges Steiner

1. Rire ou blaguer – Jean-Marie Schaeffer

2.  De quelques formes anciennes du comique philosophique – Thomas Bénatouïl

3. Pour un rire philosophe. Réflexions sur les rapports entre humour et philosophie – Yves Cusset

4. Rire et transgressions – Julia Peker

5. Le rire des historiens: encore un effort… Antoine de Baecque

6. Rire et dérision dans la résolution des conflits au Moyen Âge – Claude Gauvard

7. Rire pour mieux savoir au XVIIIe siècle – Arlette Farge

8. Le rire, le rêve – hors de l’impasse – Anne Dufourmantelle

9. Gaz hilarants: introduction au comique d’atmosphère – Elie During

10. L’humour contre le rire – Dominique Noguez

11. Humours périssable s- Paric Blouin

12. Le propre de l’artiste – Alain Vaillant

13. Rire et langage – Daniel Luzzatti

Envoi: Suis-je drôle? – Denis Podalydès

 

 

 

 

 

 

“Une histoire des émotions incarnées” (introduction à “La chair des émotions”, Médiévales, 61, 2011)

L’introduction à “La chair des émotions”, dossier thématique du dernier numéro de la revue Médiévales proposé par le programme de recherche EMMA est en accès libre sur le site de la revue :

Damien Boquet et Piroska Nagy, “Une histoire des émotions incarnées”, Médiévales, 61 (automne 2011), p. 5-24.

Les émotions dans le monde grec ancien (dossier de la revue “Métis”, 9-2011)

Source : Les éditions de l’EHESS

Comment se définissent et se construisent les émotions en Grèce ancienne ? Comment sont elles instrumentalisées ?

Différents types d’émotions (la douleur, l’amour, la jalousie, le dégoût, la haine, la colère, etc.), leur valeur, leur place et leurs fonctions sont analysés. Les auteurs se demandent si et en quoi, pour les Anciens, leur perception, leur description et leur compréhension, ainsi que leur pratique diffèrent des nôtres. Les articles proposés ensuite, dans la tradition de la revue Mètis, abordent des documents et des thématiques variés : ainsi l’archéologie des concours dits panhelléniques au début du ve siècle avant notre ère, la représentation de l’espace dans la céramique grecque et la signification des « grands yeux » dessinés sur certains vases, la scientia sexualis à partir du corpus Peri aphrodisiôn, et les rapports énigmatiques de Cornelius de Pauw avec la justice athénienne.

 

SOMMAIRE

Dossier : Émotions

David Konstan – Introduction

David Bouvier – Du frisson (phrikê) d’horreur au frisson poétique : interprétation de quelques émotions entre larmes chaudes et sueurs froides chez Platon et Homère

D. L. Cairns – Looks of Love and Loathing: Cultural Models of Vision and Emotion in Ancient Greek Culture

Geneviève Hoffmann – Le lit des funérailles civiques athéniennes

Seth Shein – The Language of Hatred in Aeschylus and Sophocles

Anastasia Serghidou – Logiques des émotions, sociabilité et construction de soi . De la caractérologie aristotélicienne au prosôpon tragique

Cristina Viano – Théorie éthique et pratique judiciaire : passions et délits passionnels chez Platon, Aristote et Lysias

 

“Reformation of Feeling”

Reformation of Feeling
Shaping the Religious Emotions in Early Modern Germany
Susan Karant-Nunn
OUP USA
352 pages | 235x156mm
978-0-19-539973-8 | Hardback | 27 May 2010

Price: £45.00

Source: Oxford University Press

* First study of emotive spirituality of the Reformation

Susan Karant-Nunn argues that the 16th-century Reformation movement sought not only to modify people’s doctrinal convictions and their behavior but to root these changes in altered sentiment. She finds evidence for this thesis in all of the media employed by ecclesiastical authorities within Catholicism, Lutheranism, and the Reformed churches – including sermons, catechetical materials, liturgical modifications, the decoration of sanctuaries, and hymns and their lyrics. She focuses especially on the content of preaching on the Passion during Holy Week as well as treatments of the good Christian death. She finds that in late medieval through 17th-century Catholicism, hearers were enjoined to cultivate a profound identification with Jesus in his agony, as he makes his way from the Garden of Gethsemane to the Cross. Indeed, the pious ought to feel his suffering in their own bodies. She traces the emergence of Lutheran restraint and emphasis on the accomplished atonement of Christ for human sin. Sorrow must be present, but quickly gives way to the consolation of God’s love. The Reformed preachers (Zwinglian and Calvinist), however, while agreeing that Christ’s suffering benefited all of the elect, enjoined self-condemnation on all their hearers – the recognition that no one deserved God’s gratuitous gift of eternal life. She looks at the awareness of preachers from all three groups of the emotional difference that set them apart from the others. Clergymen’s training in rhetoric, she shows, attuned them to the goal of undergirding intellectual persuasion with feeling.

Susan Karant-Nunn, Director and Professor, Division for Late Medieval and Reformation Studies

1.: Introduction
2.: Catholic Preaching
3.: The Lutheran Churches
4.: The Reformed Churches
5.: The Jews
6.: The Virgin Mary
7.: Dying and Death
8.: Lay Reception
9.: Conclusion

Vient de Paraître : “Politiques des émotions au Moyen Âge”, D. Boquet et P. Nagy (dir.)

Politiques des émotions au Moyen Âge

Sous la direction de Damien Boquet et Piroska Nagy

Florence, SISMEL – Edizioni del Galluzzo, (Micrologus’ Library, 34)

2010

pp. VI-358

€ 54

A commander sur le site de l’éditeur ou via ce pdf

Et voici l’introduction désormais disponible ici : 2. Boquet Nagy intro PolEmo Final.

Présentation:
Ce livre est l’un des fruits d’un programme de recherches – EMMA («Les émotions au Moyen Age») – qui a été lancé en 2005 avec pour objectif d’étudier les émotions durant la période médiévale dans une perspective interdisciplinaire. Au fil d’une série de rencontres organisées à la Maison Méditerranéenne des Sciences de l’Homme d’Aix-en-Provence, le programme EMMA a rassemblé plusieurs dizaines de chercheurs qui avaient pour défi d’intégrer dans leur champ propre le nouveau paradigme de l’émotion porté par la psychologie, la sociologie ou la philosophie. Politiques des émotions au Moyen Age est ainsi le troisième volet de ce projet éditorial qui s’est ouvert en 2007 par la parution d’un numéro de la revue Critique intitulé Émotions médiévales, dans lequel dix médiévistes proposaient une analyse critique de l’historiographie récente en la
matière. Les deux principales réalisations du projet, Le Sujet des émotions au Moyen Age paru en 2009 et aujourd’hui Politiques des émotions au Moyen Age, ont été conçues pour former une unité, relevant de ce que Foucault appelait la «gouvernementalité» et qu’on pourrait nommer aussi, en s’inspirant de William Reddy, la «navigabilité » des émotions pour qualifier l’articulation entre la construction de la subjectivité affective et l’usage social des émotions. C’est cette navigabilité des émotions qui explique le pluriel de «politiques» dans le titre de ce livre. Après avoir réfléchi en ouverture
aux conditions mêmes d’une histoire politique des émotions médiévales, nous commençons par aborder la politique dans son sens traditionnel d’art de gouverner la cité: comment les gouvernants usent-ils de leurs émotions, qu’elles soient ressenties et/ou scénarisées? Comment aussi contrôlent-ils et pèsent-ils sur les émotions des gouvernés? La première  section de ce livre fait la part belle à ces approches en montrant comment les émotions des princes – et à l’inverse l’absence  de certaines émotions – peuvent concourir à une idéologie du pouvoir souverain tout en mettant en scène le plus souvent  des situations politico-affectives où ce pouvoir s’exerce, y compris en dévoilant ses faiblesses. On mesure alors toute  l’étendue des registres d’application, entre élaboration d’une émotionalité publique et usage d’une palette émotionnelle de  type privé à des fins politiques. Gouverner les émotions, c’est aussi évaluer et encadrer celles des populations, donc exercer  un empire sur l’émotion comme finalité ou bien s’appuyer sur des émotions collectives pour viser un objectif second. Quoi  qu’il en soit, dans ces actes qui nous intéressent dans la deuxième section du livre, l’émotion n’est jamais réduite à un pur  moyen; elle est aussi l’agent de transformation par lequel l’événement politique advient. Cette navigation émotionnelle  relève alors du politique compris comme l’ensemble des formes organisées des rapports de pouvoir. L’important dès lors est  de laisser ouvertes les possibilités d’interaction pour voir comment les émotions manifestées signifient les rapports de  pouvoir tout en agissant sur eux au moment même où elles sont performées. Cette part d’incertitude, de malléabilité propre  à la communication émotionnelle prouve que l’émotion n’est pas le simple fard de l’événement mais qu’elle agit en son coeur  même, en lui conférant sens, efficacité et aptitude à redéfinir les rapports de pouvoir au sein des groupes sociaux. Sous  cet angle, les enquêtes de la troisième section sur les communautés d’émotions, voire sur les émotions  communautaires, découlent naturellement des sources. À partir du moment où l’historien admet que l’émotion est un fait  culturellement produit, intellectuellement reconstruit par la médiation écrite ou figurée et politiquement efficace, il est dans  son rôle lorsqu’il articule les configurations émotionnelles visibles dans les sources et les groupes socialement constitués,  plus encore lorsqu’il met au jour les modalités selon lesquelles le théâtre social des émotions participe des processus de reconnaissance et de renforcement des communautés d’intérêts.

SOMMAIRE:

Préface

– D. Boquet et P. Nagy, “L’historien et les émotions en politique: entre science et citoyenneté”

– É. Limousin, “Les émotions de l’empereur byzantin”

– B. Sère, “Le roi peut-il avoir honte? Quelques réflexions à partir des chroniques de France et d’Angleterre (XIIe-XIIIe siècles)”

– L. Smagghe, “Sur paine d’encourir nostre indignation. Rhétorique du courroux princier dans les Pays-Bas bourguignons à la fin du Moyen Âge”

– M. Guay, “Les émotions du couple princier au XVe siècle: entre usages politiques et affectio conjugalis”

– R. Alonso Álvarez, “Ploraverunt lapides et manaverunt aquam. El planto por el rey según las crónicas de los reinos occidentales hispánicos”

– C. Soussen-Max, “Violence rituelle ou émotion populaire? Les explosions de violence anti-juive à l’occasion des fêtes de Pâques dans l’espace aragonais”

– N. Archambeau, “His Whole Heart Changed: Political Meanings of a Mercenary’s Emotional Transformation”

– J.-M. Mehl, “L’émotion ludique au Moyen Âge”

– B. H. Rosenwein, “The Political Uses of an Emotional Community: Cluny and Its Neighbors, 833-965”

– J. Deploige, “Meurtre politique, guerre civile et catharsis littéraire au XIIe siècle. Les émotions dans l’oeuvre de Guibert de Nogent et de Galbert de Bruges”

– L. Verdon, “Expressions et usages des comportements affectifs dans le cadre de la seigneurie (Provence, XIIIe siècle). L’exemple de l’amour dû au seigneur”

– C. Denjean, “Identités et jeu des émotions devant la justice du roi d’Aragon: prêteurs juifs et courtiers chrétiens”

– B. Rimé, “Les émotions médiévales: réflexions psychologiques”.

– Indici

ABSTRACTS :
Damien Boquet and Piroska Nagy, The Historian and the Emotions in
Politics: Between Science and Citizenship

The place of emotions in politics has long been a blind spot of political science, an occultation reinforced by the mistrust of  liberal democracies towards emotional manifestations, easily discredited in the name of a rationalising pacification of  politics. For a few years now, we have witnessed a persistent return of emotion in politics and in political science, in fact at the same rhythm as the change of paradigm experienced by western societies towards emotion, the cognitive and moral  dimensions of which are beginning to be seriously considered. In this general introduction we present the current trends in  the social sciences which examine emotion within politics, then move to the methodological propositions of historians that wish to integrate the new paradigm of emotion. Finally, we examine the characteristic parameters of political history of the  Middle Ages and the orientations that the authors of this collective work have followed in problematizing such issues.

Eric Limousin, Emotions of the Byzantine Emperor

After beginning with a systematic identification of any mention of emotions in the Chronographia, it becomes possible to specify the use of Psellos’ emotional register. The emperor does not express emotions in   the public sphere. Nevertheless political actions do not reject emotions and these are expressed without reserve out of the Grand Palace of Constantinople’s reception rooms.

Bénédicte Sère, Can the King Be Ashamed? Some Thoughts about the Chronicles of France and England (12th-13th Centuries)

At the turning point of the 12th and 13th centuries, chroniclers and historians focus on the royal figure. On the French as much as on the English side, the king dons the attributes of a power his emotions then depend upon. As years go by, chroniclers set themselves more and more as the ower’s theorists until a Guillaume le Breton or a Primat become its official apologists. How do they dissert on the royal figure and especially on the emotional range that is related to him? To sound the question, we tackle the emotion of shame by interrogating the writings of the Philippe Auguste era.

Laurent Smagghe, Sur paine d’encourir nostre indignation. Rhetoric of Princely Wrath in the Burgundian Low Countries at the End of the Middle Ages

Wrath plays an essential role in the princely rhetoric of the Burgundian realm at the end of the Middle Ages. As it benefits from a great publicity but is submitted to a strict surveillance, it models an archetype portrait of the governor and testifies its capacity to carry out justice. The prince is advised to give in to it only as a last resort and with legitimate motives so as to manifest it with pragmatism and moderation, an advised entourage providing the respect of these injunctions. The gesture and the word which accompanies the manifestations of princely wrath, also socially constructed, are less a form of ‘letting loose’ than a political propaganda, as is testified by the complex feelings that underlie the relation between the prince and his cities.The sources’ hesitations to name such expressions of wrath and the vocabulary’s ambiguity to verbalize them reflect the contemporaries’ embarrassment towards an affect upon which the threat of transgressive conduct permanently rests, and is seen as particularly prejudicial to the practice of power.

Manuel Guay, Emotions of Princely Couples: Between Political Uses and Affectio Conjugalis

Sources from France’s royal courts and Burgundian princely courts in the 15th century shed light to the codifications that frame the representations of conjugal emotions and the political uses that princely  courts have made of these communicating acts. The different emotional postures – which adapt themselves to both public and political events – therefore constitute one of the princely powers’ practices of the 15th century. This study aims, on the one hand, to underline the ways princes control the representations of their emotions. To constitute the emotional conjugal behaviour as a model for society the princely affective manifestations are in turn moderate or used in all their evocative power. On the other hand, princes can exploit the representation of conjugal emotions (real and/or manipulated) to justify the  realisation of certain political objectives. But in certain circumstances this affective exhibition can shift in distance or deceit. This double practice aims to strictly separate the political and emotional spheres when emotions are seen as obstacles or threats to the introduction of model princely politics.
Raquel Alonso Álvarez, Ploraverunt lapides et manaverunt aquam. The Planctus for the King in the Chronicles of the Western Hispanic
Kingdoms.

Current western historiography is greatly interested in the manipulation of sources and in the ideological and political use of ceremonies in the Middle Ages. In this setting, this article aims at studying how medieval sources inform us about the emotions produced by the death of Visigothic-Spanish, Asturian-Leonese, and Castilian kings. Contrary to the Frankish case, we cannot find in the Visigothic era a single poetic composition or chronicle dedicated to ceremonies conducted after the death of kings or to plancti performed during these occasions.We must wait until the 12th century for the introduction of such expressions’ in Spanish literature. The most important representative of this genre was Bishop Pelayo de Oviedo (d.1153). He dedicated a long planctus to King Alfonso VI using some motifs stemming from the Hispanic tradition as well as some European ones, in a context of internationalization of the western Hispanic kingdoms. In the 13th century plancti for kings ended up being incorporated to royal chronistic
rhetoric by being used for monarchic propaganda.

Claire Soussen-Max, Ritual Violences or Popular Emotions? Anti-Jewish Aggressions During Paschal Festivities in the Aragonese Territory (13th – 1st half of 14th c.)
The nature of recurrent violence experienced by Jews in the Aragonese territory during the Easter festivities is studied here. The emotion born in the population by the reminding of the Passion of Christ through the liturgical celebrations brings it to commit many acts of violence, if not systematic, at least repeated. Their modus operandi is characterised by the stoning of men – and of their belongings – although this was banned in the aljama by royal and ecclesiastic authorities. Were the frequency of these episodes to evoke a ritual, which would then invalidate the thesis of a spontaneous emotion, the warning and the protective measures addressed to the Jews by the king would raise doubts as to the pertinence of an explanation by ritual. It seems that from liturgical ritual is born an emotion that sometimes degenerates in actions and in popular ‘emotions’. However, is a group emotion possible? Should we not instead see through these episodes the transformation of an individual feeling into a collective means of identification? The group identities are crystallized by emotions born from practices of piety: the Christian majority imposed to the Jewish minority an order in harmony with the wishes of the Church.
Nicole Archambeau, His Whole Heart Changed: Political Meanings of a Mercenary’s Emotional Transformation
In 1357 Countess Delphine de Puimichel miraculously transformed a mercenary, Durandus Arnaudi, from a violent attacker worthy of execution into a recipient of God’s grace worthy of forgiveness.Witnesses testifying to the event in Delphine’s canonization inquest and the inquest organizer, Nicholas Laorenc, carefully shaped this living miracle. They downplayed the living miracle that could have challenged papal authority and instead reflected the desire of the Papacy at the time to reintegrate the entire problematic group of mercenaries into the Christian community, which had few defences against them.
Jean-Michel Mehl, Play Emotions in the Middle Ages
The terms ‘game’ and ‘emotion’ are far from belonging to two different worlds. They certainly present a few divergences but mostly convergences variable in time and space. As such, they can be objects of history. However, emotional manifestations in games can only be read through very complex filters. Emotional scraps spring out of literary texts and from legal and even accounting documents. Outbeating,  overheating, aesthetic emotions and intellectual emotions are in the middle of most medieval games. The one and the other, all say something of the statute of play practices in medieval society.
As they stand, all, directly or not, echo liberty.
Barbara H. Rosenwein, The Political Uses of an Emotional Community: Cluny and Its Neighbors, 833-965

Under the first two abbots of the monastery of Cluny, Berno and Odo,no donor or seller ever called the abbot or the monks ‘beloved’. But near the beginning of the rule of Cluny’s third abbot, Aymard, around the year 943, a small group of people at La Chize, a villa near Cluny, did so in a series of sales transactions. In this paper I explore the nature and implications of this affective change, arguing that it signals a moment in which the Cluniacs appropriated an emotional language that had previously been used only for gifts among closely related laypeople.

Jeroen Deploige, Political Murder, Civil War and Literary Catharsis in the 12th Century. Emotions in the Writings of Guibert of Nogent and of Galbert of Bruges.

This contribution proposes a comparative analysis of two very famous cases of political murders in the northern kingdom of France during the first third of the 12th century: the murder of Bishop Gaudry near the cathedral of Laon in 1112 and the assassination of the Count of Flanders Charles the Good in the Saint-Donatien church in Bruges in 1127. In the events which have preceded these murders as in the difficult recovery of the social balance after them, emotions were omnipresent. We could even consider both these murders as true catalysts of very explicit emotions as well on the social and collective as on the individual level. This especially stands out in the famous testimonies of Guibert of Nogent and Galbert of Bruges which are examined in this contribution not only as extraordinary sources to study the role of emotions in these events but also as literary catharsis from their authors, moved as they were by the events they described. By analysing the emotional discourse in these texts in a quantitative and qualitative
fashion, this contribution aspires to highlight the tension between, on the one hand, the level of this society from the first third of the 12th century and, on the other, the narrativisation of this reality.
Laure Verdon, Expressions and uses of emotional behaviour in the seigneurial context: the case of love due to the lord (Provence, 13th century)
Medieval historians specializing in political history have come to understand the role of publicly-expressed emotion in the construction of a relationship of dependency. This dimension of the relationship between the lord and his subjects can be analysed using tools of interpretation borrowed from literary analysis, which reveal the elements of the communication code in use. However, when emotion is transmitted through other vehicles of communication, such as rituals, it is tempting to consider these an instrument of manipulation in the hands of the mighty. Anthropological approaches, which emphasize the dynamic of transformation at work in the performance of rituals, offer a way to grasp this topic using other kinds of evidence. The minutes of inquiries concerning the loyalty oaths of communities in the seigneurial context for instance, reveal the importance of “political sentiment” in the construction of subordination to the lord.

Claude Dejean, Identities and emotional play at the court of the king of Aragon: Jewish moneylenders and Christian brokers

Studying notarial registers, minutes of inquiries, and trials in the Crown of Aragon in the 13th and 14th centuries helps us to understand the role of emotions in the risk-taking integral to the large number of exchanges of debts at the basis of commercial and financial transactions between Jews and Christians. The emotions of clients needed to be properly managed by moneylenders and brokers in order to prevent a relationship based on trust from ending in conflict or even in an anti-Jewish riot. The acceleration of the rhythm of transactions and weakening personal links between the parties involved could lead to dangerous emotions, controlled or punished, which the royal state attempted to temper.

Bernard Rimé, Conclusion

Specialist of the psychological studies of emotions, the author of this chapter has been invited to formulate his conclusions of this meeting. He strived to appreciate the measure in which the outcome of the study of emotions in the medieval period harmonizes itself with the one, which prevails in the psychological study of emotions today. In this respect, the chapter concludes negatively. Indeed, the contemporary vision of psychological research gives an absolute priority to the tool function that the emotions serve to the adaptation of the individual. This vision radically contrasts with the emphasis given by the historic  studies of the meeting on the multiple social functions of emotion.