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This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents andobjects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on thepower of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents andobjects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on thepower of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents and objects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on the power of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents and objects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on the power of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

Is there within the domains of morality a distinction that can be properly drawn by using the concepts of applied and theoretical ethics? Could not all ethics be an application of something that has no theoretical foundation -- or perhaps only another kind of foundation? Or perhaps ethics could also be a theory about something that is altogether inapplicable? Moral philosophers have not managed to rule out the possibilities indicated by questions such as these and this fact could perhaps be taken as a reminder that a relevant moral philosophy should probably not distance itself too much from either putatively theoretical or applied aspects of moral issues. In the present volume a number of writers wrestle with the problem concerning applied and theoretical ethics, illuminating it from different angles.

The cross-national analyses of Europe's patterns of religious and moral orientations presented in this book are all based on the 1990 European Values Study survey data and some use both 1981 and 1990 data. Use is also made of more recent data gathered in 1995/1997 within the framework of the World Values Study, directed by Ron Inglehart, as well as data from a recent pilot survey in Japan. The contributions in this book are not written within a common theoretical framework, but from different theoretical perspectives and scientific backgrounds and interests. However, a majority of the chapters focus on the Catholic and Protestant divide in Europe. All in all, the contributions in this book show (parts) of the religious and moral culture in contemporary secularizing societies.