By Sara Ahmed
This can be a daring tackle the an important function of emotion in politics. feelings paintings to outline who we're in addition to form what we do and this is often not more powerfully at play than on the planet of politics. Ahmed considers how feelings hold us invested in relationships of strength, and likewise exhibits how this use of emotion might be the most important to feminist and queer political pursuits. Debates on overseas terrorism, asylum and migration, in addition to reconciliation and reparation are explored via topical case experiences. during this textbook the tough matters are faced head on. New for this variation: a considerable 15,000-word Afterword on 'Emotions and Their gadgets' which gives an unique contribution to the burgeoning box of impact experiences; a revised Bibliography; and up-to-date all through
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Extra resources for The cultural politics of emotion
I may experience my pain as too present and the other’s as too absent. And yet, others are in pain; I read her body as a sign of pain. I see you grimace, or your face, white and drawn. I watch sadly as your body curls up, curls away. I want to reach you, to touch you. Love is often conveyed by wanting to feel the loved one’s pain, to feel the pain on her behalf (see Chapter 6 for an analysis of love). I want to have her pain so she can be released from it, so she doesn’t have to feel it. This is love as empathy: I love you, and imagine not only that I can feel how you feel, but that I could feel your pain for you.
Yet many women suffer from period pain in a way that affects what they can do with their lives. It is important to write the lived experience of period pain into our theorising of embodiment. The discomfort we might feel in writing such pain into a philosophical body is like many discomforts: it is caused by not quite fitting the body (in this case, the philosophical body) we inhabit. See Chapter 7 for an analysis of discomfort. Of course, with chronic pain, the intense sensation becomes not a departure from the ordinary (which defines the ordinary in the event of the departure), but the ordinary itself.
The impossibility of ‘fellow feeling’ is itself the confirmation of injury. The call of such pain, as a pain that cannot be shared through empathy, is a call not just for an attentive hearing, but for a different kind of inhabitance. It is a call for action, and a demand for collective politics, as a politics based not on the possibility that we might be reconciled, but on learning to live with the impossibility of reconciliation, or learning that we live with and beside each other, and yet we are not as one.