Suffering and Sentiment examines the cultural and personal experiences of chronic and acute pain sufferers in a richly described account of everyday beliefs, values, and practices on the island of Yap (Waqab), Federated States of Micronesia. C. Jason Throop provides a vivid sense of Yapese life as he explores the local systems of knowledge, morality, and practice that pertain to experiencing and expressing pain. In so doing, Throop investigates the ways in which sensory experiences like pain can be given meaningful coherence in the context of an individual’s culturally constituted existence. In addition to examining the extent to which local understandings of pain’s characteristics are personalized by individual sufferers, the book sheds important new light on how pain is implicated in the fashioning of particular Yapese understandings of ethical subjectivity and right action.

In a moving intervention into Romantic-era depictions of the dead and wounded, Philip Shaw's timely study directs our gaze to the neglected figure of the common soldier. How suffering and sentiment were portrayed in a variety of visual and verbal media is Shaw's particular concern, as he examines a wide range of print and visual media, from paintings to sketches to political prose and anti-war poetry, and from writings on culture and aesthetics to graphic satires and early photographs. Whilst classical portraiture and history painting certainly conspired with official ideologies to deflect attention from the true costs of war, other works of art, literary as well as visual, proffered representations that countered the view that suffering on and off the battlefield is noble or heroic. Shaw uncovers a history of changing attitudes towards suffering, from mid-eighteenth century ambivalence to late eighteenth- and early nineteenth-century concepts of moral sentiment. Thus, Shaw's story is one of how images of death and wounding facilitated and queried these shifts in the perception of war, qualifying as well as consolidating ideas of individual and national unanimity. Informed by readings of the letters and journals of serving soldiers, surgeons' notebooks and sketches, and the writings of peace and war agitators, Shaw's study shows how an attention to the depiction of suffering and the development of 'liberal' sentiment enables a reconfiguring of historical and theoretical notions of the body as a site of pain and as a locus of violent national imaginings.

In a moving intervention into Romantic-era depictions of the dead and wounded, Philip Shaw's timely study directs our gaze to the neglected figure of the common soldier. He examines a wide range of print and visual media, including paintings, political prose, anti-war poetry, early photographs, and the letters and journals of soldiers and surgeons, uncovering a history of changing attitudes that qualify notions of suffering on and off the battlefield as noble or heroic.

Spectacular Suffering focuses on commodification and discipline, two key dimensions of Atlantic slavery through which black bodies were turned into things in the marketplace and persons into property on plantations. Mallipeddi approaches the problem of slavery as a problem of embodiment in this nuanced account of how melancholy sentiment mediated colonial relations between English citizens and Caribbean slaves. The book’s first chapters consider how slave distress emerged as a topic of emotional concern and political intervention in the writings of Aphra Behn, Richard Steele, and Laurence Sterne. As Mallipeddi shows, sentimentalism allowed metropolitan authors to fashion themselves as melancholy witnesses to racial slavery by counterposing the singular body to the abstract commodity and by taking affective property in slaves against the legal proprietorship of slaveholders. Spectacular Suffering then turns to the practices of the enslaved, tracing how they contended with the effects of chattel slavery. The author attends not only to the work of African British writers and archival textual materials but also to economic and social activities, including slaves’ petty production, recreational forms, and commemorative rituals. In examining the slaves’ embodied agency, the book moves away from spectacular images of suffering to concentrate on slow, incremental acts of regeneration by the enslaved. One of the foremost contributions of this study is its exploration of the ways in which the ostensible objects of sentimental compassion—African slaves—negotiated the forces of capitalist abstraction and produced a melancholic counterdiscourse on slavery. Throughout, Mallipeddi’s keen reading of primary texts alongside historical and critical work produce fresh and persuasive insights. Spectacular Suffering is an important book that will alter conceptions of slave agency and of sentimentalism across the long eighteenth century.

Trauma does not just happen to a few unlucky people; it is the bedrock of our psychology. Death and illness touch us all, but even the everyday sufferings of loneliness and fear are traumatic. In The Trauma of Everyday Life renowned psychiatrist and author of Thoughts Without a Thinker Mark Epstein uncovers the transformational potential of trauma, revealing how it can be used for the mind's own development. Epstein finds throughout that trauma, if it doesn't destroy us, wakes us up to both our minds' own capacity and to the suffering of others. It makes us more human, caring and wise. It can be our greatest teacher, our freedom itself, and it is available to all of us. Western psychology teaches that if we understand the cause of trauma, we might move past it while many drawn to Eastern practices see meditation as a means of rising above, or distancing themselves from, their most difficult emotions. Both, Epstein argues, fail to recognize that trauma is an indivisible part of life and can be used as a tool for growth and an ever deeper understanding of change. When we regard trauma with this perspective, understanding that suffering is universal and without logic, our pain connects us to the world on a more fundamental level. Guided by the Buddha's life as a profound example of the power of trauma, Epstein's also closely examines his own experience and that of his psychiatric patients to help us all understand that the way out of pain is through it.

Distant Suffering, first published in 1999, examines the moral and political implications for a spectator of the distant suffering of others as presented through the media. What are the morally acceptable responses to the sight of suffering on television, for example, when the viewer cannot act directly to affect the circumstances in which the suffering takes place? Luc Boltanski argues that spectators can actively involve themselves and others by speaking about what they have seen and how they were affected by it. Developing ideas in Adam Smith's moral theory, he examines three rhetorical 'topics' available for the expression of the spectator's response to suffering: the topics of denunciation and of sentiment and the aesthetic topic. The book concludes with a discussion of a 'crisis of pity' in relation to modern forms of humanitarianism. A possible way out of this crisis is suggested which involves an emphasis and focus on present suffering.