"An outstanding contribution to psychological anthropology. Its excellent ethnography and its provocative theory make it essential reading for all those concerned with the understanding of human emotions."—Karl G. Heider, American Anthropologist

Naked holy men denying sexuality and feeling; elderly people basking in the warmth and security provided by devoted and attentive family members; fastidious priests concerned solely with rules of purity and minutiae of ritual practice; puritanical moralists concealing women and sexuality behind purdah's veils--these are familiar Western stereotypes of India. The essays in Divine Passions, however, paint other, more colorful and emotionally alive pictures of India: ecstatic religious devotees rolling in temple dust; gray-haired elders worrying about neglect and mistreatment by family members; priests pursuing a lusty, carefree ideal of the good life; and jokers reviling one another with bawdy, sexual insults at marriages. Drawing on rich ethnographic data from emotion-charged scenarios, these essays question Western academic theories of emotion, particularly those that reduce emotions to physiological sensations or to an individual's private feelings. Presenting an alternative view of emotions as culturally constructed and morally evaluative concepts grounded in the bodily self, the contributors to Divine Passions help dispel some of the West's persistent misconceptions of Indian emotional experience. Moreover, the edition as a whole argues for a new and different understanding of India based on field research and an understanding of the devotional (bhakti) tradition. Naked holy men denying sexuality and feeling; elderly people basking in the warmth and security provided by devoted and attentive family members; fastidious priests concerned solely with rules of purity and minutiae of ritual practice; puritanical moralists concealing women and sexuality behind purdah's veils--these are familiar Western stereotypes of India. The essays in Divine Passions, however, paint other, more colorful and emotionally alive pictures of India: ecstatic religious devotees rolling in temple dust; gray-haired elders worrying about neglect and mistreatment by family members; priests pursuing a lusty, carefree ideal of the good life; and jokers reviling one another with bawdy, sexual insults at marriages. Drawing on rich ethnographic data from emotion-charged scenarios, these essays question Western academic theories of emotion, particularly those that reduce emotions to physiological sensations or to an individual's private feelings. Presenting an alternative view of emotions as culturally constructed and morally evaluative concepts grounded in the bodily self, the contributors to Divine Passions help dispel some of the West's persistent misconceptions of Indian emotional experience. Moreover, the edition as a whole argues for a new and different understanding of India based on field research and an understanding of the devotional (bhakti) tradition.

This volume grew out of a discussion between the editors at the Society for Experimental Social Psychology meeting in Nashville in 1981. For many years the Society has played a leading role in encouraging rigorous and sophisticated research. Yet, our discussion that day was occupied with what seemed a major problem with this fmely honed tradition; namely, it was preoccupied with "accurate renderings of reality," while generally insensitive to the process by which such renderings are achieved. This tradition presumed that there were "brute facts" to be discovered about human interaction, with little consideration of the social processes through which "factuality" is established. To what degree are accounts of persons constrained by the social process of rendering as opposed to the features of those under scrutiny? This concern with the social process by which persons are constructed was hardly ours alone. In fact, within recent years such concerns have been voiced with steadily increasing clarity across a variety of disciplines. Ethno methodologists were among the first in the social sciences to puncture the taken-for-granted realities of life. Many sociologists of science have also turned their attention to the way social organizations of scientists create the facts necessary to sustain these organizations. Historians of science have entered a similar enterprise in elucidating the social, economic and ideological conditions enabling certain formulations to flourish in the sciences while others are suppressed. Many social anthropologists have also been intrigued by cross-cultural variations in the concept of the human being.

Lost in the raging debate over the validity of social construction is the question of what, precisely, is being constructed. Facts, gender, quarks, reality? Is it a person? An object? An idea? A theory? Each entails a different notion of social construction, Ian Hacking reminds us. His book explores an array of examples to reveal the deep issues underlying contentious accounts of reality. Especially troublesome in this dispute is the status of the natural sciences, and this is where Hacking finds some of his most telling cases, from the conflict between biological and social approaches to mental illness to vying accounts of current research in sedimentary geology. He looks at the issue of child abuse—very much a reality, though the idea of child abuse is a social product. He also cautiously examines the ways in which advanced research on new weapons influences not the content but the form of science. In conclusion, Hacking comments on the “culture wars” in anthropology, in particular a spat between leading ethnographers over Hawaii and Captain Cook. Written with generosity and gentle wit by one of our most distinguished philosophers of science, this wise book brings a much needed measure of clarity to current arguments about the nature of knowledge.

Rom Harré’s career spans more than 40 years of original contributions to the development of both psychology and other human and social sciences. Recognized as a founder of modern social psychology, he developed the microsociological approach ‘ethogenics’ and facilitated the discursive turn within psychology, as well as developed the concept of positioning theory. Used within both philosophy and social scientific approaches aimed at conflict analysis, analyses of power relations, and narrative structures, the development and impact of positioning theory can be understood as part of a second cognitive revolution. Whereas the first cognitive revolution involved incorporating cognition as both thoughts and feelings as an ineliminable part of psychology and social sciences, this second revolution released this cognition from a focus on individuals, and towards a focus of understanding individuals as participating in public practices using public discourses as part of their cognition. This edited volume adds to the scholarly conversation around positioning theory, evaluates Rom Harré’s significance for the history and development of psychology, and highlights his numerous theoretical contributions and their lasting effects on the psychological and social sciences. Included among the chapters: What is it to be a human being? Rom Harré on self and identity The social philosophy of Harré as a philosophy of culture The discursive ontology of the social world Ethics in socio-cultural psychologies Discursive cognition and neural networks The Second Cognitive Revolution: A Tribute to Rom Harré is an indispensable reader for anyone interested in his cognitive-historical turn, and finds an audience with academics and researchers in the social and human science fields of cognitive psychology, social psychology, discursive psychology, philosophy, sociology, and ethnomethodology.

This volume presents cutting-edge theory and research on emotions as constructed events rather than fixed, essential entities. It provides a thorough introduction to the assumptions, hypotheses, and scientific methods that embody psychological constructionist approaches. Leading scholars examine the neurobiological, cognitive/perceptual, and social processes that give rise to the experiences Western cultures call sadness, anger, fear, and so on. The book explores such compelling questions as how the brain creates emotional experiences, whether the "ingredients" of emotions also give rise to other mental states, and how to define what is or is not an emotion. Introductory and concluding chapters by the editors identify key themes and controversies and compare psychological construction to other theories of emotion.