Negative emotions, including anger, fear, and shame, have been at the heart of recent political events, such as the protests against COVID-19 restrictions. These negative emotions can be politically destructive, leading people to act rashly without due concern for democratic principles. However, they can also accurately signal wrongdoing and motivate acts to redress the situation, as displayed in the Black Lives Matter and climate change movements. This volume brings together perspectives from political science and philosophy to shed new light on the political faces of negative emotions. Engaging with real-world political events from Europe, the US, and Africa, contributors critically evaluate much-discussed emotions, such as anger and fear, but also less prominent ones, such as frustration and discomfort.

"Lollard" is the name given to followers of John Wyclif, the English dissident theologian who was dismissed from Oxford University in 1381 for his arguments regarding the eucharist. A forceful and influential critic of the ecclesiastical status quo in the late fourteenth century, Wyclif's thought was condemned at the Council of Constance in 1415. While lollardy has attracted much attention in recent years, much of what we think we know about this English religious movement is based on records of heresy trials and anti-lollard chroniclers. In Feeling Like Saints, Fiona Somerset demonstrates that this approach has limitations. A better basis is the five hundred or so manuscript books from the period (1375–1530) containing materials translated, composed, or adapted by lollard writers themselves.These writings provide rich evidence for how lollard writers collaborated with one another and with their readers to produce a distinctive religious identity based around structures of feeling. Lollards wanted to feel like saints. From Wyclif they drew an extraordinarily rigorous ethic of mutual responsibility that disregarded both social status and personal risk. They recalled their commitment to this ethic by reading narratives of physical suffering and vindication, metaphorically martyring themselves by inviting scorn for their zeal, and enclosing themselves in the virtues rather than the religious cloister. Yet in many ways they were not that different from their contemporaries, especially those with similar impulses to exceptional holiness.

It is generally assumed that whatever else has changed about the human condition since the dawn of civilization, basic human emotions - love, fear, anger, envy, shame - have remained constant. David Konstan, however, argues that the emotions of the ancient Greeks were in some significant respects different from our own, and that recognizing these differences is important to understanding ancient Greek literature and culture. With The Emotions of the Ancient Greeks, Konstan reexamines the traditional assumption that the Greek terms designating the emotions correspond more or less to those of today. Beneath the similarities, there are striking discrepancies. References to Greek 'anger' or 'love' or 'envy,' for example, commonly neglect the fact that the Greeks themselves did not use these terms, but rather words in their own language, such as orgê and philia and phthonos, which do not translate neatly into our modern emotional vocabulary. Konstan argues that classical representations and analyses of the emotions correspond to a world of intense competition for status, and focused on the attitudes, motives, and actions of others rather than on chance or natural events as the elicitors of emotion. Konstan makes use of Greek emotional concepts to interpret various works of classical literature, including epic, drama, history, and oratory. Moreover, he illustrates how the Greeks' conception of emotions has something to tell us about our own views, whether about the nature of particular emotions or of the category of emotion itself.

Science tells us that by keeping our brain as healthy as possible, we can optimize our cognitive abilities, mental health, and physical functioning at any age. Healthy behaviors, such as staying physically, mentally, and socially active, maintaining a healthy diet, and getting good sleep, are the most powerful tools we have to maintain healthy brains. This book provides science-based facts and practical tools for the reader to achieve and maintain a healthy brain.

Winner of the 1999 Pulitzer Prize for Drama, the New York Drama Critics Circle Award, the Drama Desk Award, the Outer Critics Circle Award, the Lucille Lortel Award, and the Oppenheimer Award. Adapted to an Emmy Award-winning television movie, directed by Mike Nichols, starring Emma Thompson. Margaret Edson's powerfully imagined Pulitzer Prize–winning play examines what makes life worth living through her exploration of one of existence's unifying experiences—mortality—while she also probes the vital importance of human relationships. What we as her audience take away from this remarkable drama is a keener sense that, while death is real and unavoidable, our lives are ours to cherish or throw away—a lesson that can be both uplifting and redemptive. As the playwright herself puts it, "The play is not about doctors or even about cancer. It's about kindness, but it shows arrogance. It's about compassion, but it shows insensitivity." In Wit, Edson delves into timeless questions with no final answers: How should we live our lives knowing that we will die? Is the way we live our lives and interact with others more important than what we achieve materially, professionally, or intellectually? How does language figure into our lives? Can science and art help us conquer death, or our fear of it? What will seem most important to each of us about life as that life comes to an end? The immediacy of the presentation, and the clarity and elegance of Edson's writing, make this sophisticated, multilayered play accessible to almost any interested reader. As the play begins, Vivian Bearing, a renowned professor of English who has spent years studying and teaching the intricate, difficult Holy Sonnets of the seventeenth-century poet John Donne, is diagnosed with advanced ovarian cancer. Confident of her ability to stay in control of events, she brings to her illness the same intensely rational and painstakingly methodical approach that has guided her stellar academic career. But as her disease and its excruciatingly painful treatment inexorably progress, she begins to question the single-minded values and standards that have always directed her, finally coming to understand the aspects of life that make it truly worth living.

This volume brings together contributions from scholars across the globe interested in the representation of embodied minds in literary texts, ranging from George Eliot to Hilary Mantel. It focuses specifically on the experimental formalism of canonical modernism, as well as on innovative works in literary history which interface with avant-garde poetics. Approaching textual aspects such as time and space, character, gender, the social mind and readers’ participation through the parameters of cognition, emotion and consciousness, the contributions here will broaden the reader’s understanding of the nexus between mind and narrative, as well as of how the modernist aesthetic enriches the conditions of that nexus. Significantly, the book also collectively illustrates how experientiality, considered by many narratologists to be equal to narrativity, to the very ontology of narrative, remains a cross-generic phenomenon, an inherent feature of poetry and documentary reporting no less than of the novel proper.