Books on the topic 'Components of love'

This book offers a range of critical perspectives on the academic study of religion and emotion, in the form of syntheses, provocations, and prospective observations. The academic study of religion has recently turned to the investigation of emotion as a crucial aspect of religious life. Researchers have set out in several directions to explore that new terrain and have brought with them an assortment of instruments useful in charting it. This volume collects essays under four categories: religious traditions, religious life, emotional states, and historical and theoretical perspectives. In this book, scholars engaged in cutting edge research on religion and emotion describe the ways in which emotions have played a role in Buddhism, Christianity, Judaism, Islam, and other religions. They analyze the manner in which key components of religious life—ritual, music, gender, sexuality and material culture—represent and shape emotional performance. Some of the essays included here take a specific emotion, such as love or hatred, and observe the place of that emotion in an assortment of religious traditions and cultural settings. Other essays analyze the thinking of figures such as St. Augustine, Søren Kierkegaard, Jonathan Edwards, Emile Durkheim, and William James.

This book is a bilingual edition and study of a lengthy specimen of pre-modern Arabic storytelling. The tale’s origins are unknown but it probably dates from the seventeenth century. As a sustained fairy tale of the knight-in-shining-armour-rescues-damsel-in-distress variety, it reads as fiction and was probably intended as such. However, scholars in the Arab renaissance or Nahḍa received the text as history. Its pre-Islamic protagonists, ever emoting in verse, were thus celebrated as some of the earliest Arabic poets. The Arabic text featured in the monograph is sourced from five manuscripts and three published editions, and it is modelled on what I call the ‘Christian’ branch of the tale, or that version of the tale which identifies its hero as a Christian and which was promulgated by Christian scholars and literati in the nineteenth century. Two analytical chapters frame the tale: an introductory chapter which charts the evolution of the narrative and its cultural import through to the end of the twentieth century, and a concluding chapter that breaks the story down into its components and compares its structure to both the ʿUdhrī love tale and the popular epic or sīra, thereby situating the text as a hybrid precursor to the modern novel.

This book is about religion and emotion. It explores the emotional component in religion within the framework of a certain tradition, focusing on emotion in new religious movements. There are essays on Judaism, Christianity, Hinduism, Japanese religions, Buddhism, and Islam. The book remarks on ways that emotion has been overlooked in the study of religious traditions, and how a focus on the emotional can lead to fresh understandings about how persons create, through religion, relationships with nature, deities, and each other. It also includes essays that address the emotion component in various areas of religious life, including ritual, gender, sexuality, music, and material culture. The book shows that emotional life is profoundly shaped by religion, and that religion, in turn, directs and reinforces the construction of emotional ideologies having to do with a wide array of behaviors. In addition, it addresses specific emotions such as ecstasy, love, terror, hate, melancholy, and hope.

How we determine what is nature, what is wild, or even what in nature is worth protecting occurs through our human perspective. Whether it is a charismatic manatee or a majestic redwood, we care about and protect the things we love because they offer us something we value. To make this value relevant in the economic marketplace of competing choices, Wild Capital: Nature’s Economic and Ecological Wealth relies on the ecosystem services model, where nature’s value is determined through the services intact ecosystems provide to our well-being. As one of the recreation components of this model, this book uses ecotourism and the changing tourist dynamic, as well as our evolving relationship with nature, to demonstrate how we can assign a measurable worth to natural resources. If a developer or a policy maker can more equitably compare the capital asset value of development with that of wild nature, better decisions regarding economic and ecological trade-offs can be made. Wild Capital then incorporates the cultural bias we have for charismatic megafauna to link policy decisions regarding biodiversity and habitat conservation to those charismatic animals we care about so intensely. The five megafauna case studies provide solid evidence of the role charismatic species can play in protecting our planet’s biodiversity and ensuring our well-being long into the future.

The collective monograph addresses questions about what Dostoevsky’s theologyAbstract: The collective monograph addresses questions about what Dostoevsky’s theologyis, how it is expressed in the writer’s texts, which are the methods to study it, to what extent it ispossible to describe it as a system, explores the stability of its fundamental postulations and thequality of the changes that happened in this system. The book also researches how Dostoevsky’stheology is inscribed in the tradition of Russian laic theologists, how the theological componentof his texts was understood at the turn of the 20th century, and how it was perceived later byCatholic theologians of the 20th century. The book is meant for readers who love Dostoevsky, aswell as philologians, philosophers, and theologians.

Ancient tragedy has played a well-documented role in contemporary theatre since the mid-twentieth century. In addition to the often-commented-upon watershed productions, however, is a significant but overlooked history involving classical tragedy in experimental and avant-garde theatre. Postdramatic Tragedies focuses upon such experimental reinventions. It analyses receptions of Greek and Roman tragedy that come under the banner of ‘postdramatic theatre’, a style of performance in which the traditional components of drama, such as character and narrative, are subordinate to the immediate, affective power of more abstract elements, such as image and sound. The book is in three parts, each of which explores classical reception within a specific strand of postdramatic theatre: text-based theatre, devised theatre, and theatre that transcends the usual boundaries of time and space, such as durational and immersive theatre. Across the three sections the author conducts a semiotic and phenomenological analysis of seven case studies, of productions from 1995 to 2015 from the United Kingdom, the United States, Australia, and Continental Europe. The book covers a mixture of widely known productions, such as Sarah Kane’s Phaedra’s Love, alongside works largely unknown in Anglophone scholarship, such as Martin Crimp’s Alles Weitere kennen Sie aus dem Kino and Jan Fabre’s Mount Olympus. It reveals that postdramatic theatre is related to the classics at its conceptual core, and that the study of postdramatic tragedies reveals a great deal about both the evolution of theatre in recent decades, and the status of ancient drama in modernity.

Millions of people attempt to lose weight every year, but most will not succeed. Simply learning about a new diet and exercise plan is not enough. This book presents 25 detailed sessions of an empirically supported, cognitive-behavioral treatment package called acceptance-based behavioral treatment (ABT) that has now been utilized successfully in five large National Institute of Health–sponsored clinical trials. The foundation of this approach is comprised of the nutritional, physical activity, and behavioral components of the most successful, gold-standard behavioral weight loss packages, such as Look Ahead and the Diabetes Prevention Project. These components are synthesized with acceptance, willingness, behavioral commitment, motivation, and relapse prevention strategies drawn from Acceptance and Commitment Therapy, Dialectical Behavior Therapy and Relapse Prevention Therapy. ABT is premised on the idea that specialized self-control skills are necessary for weight control, given our innate desire to consume delicious foods and to conserve energy. These self-control skills revolve around a willingness to choose behaviors that may be perceived as uncomfortable for the sake of a more valuable objective. The treatment focuses on both weight loss and weight loss maintenance and aims to confer lifelong skills that facilitate long-term weight control. The companion Client Workbook contains summaries of session content, worksheets, handouts, and assignments.

Millions of people attempt to lose weight every year, but most will not succeed. Simply learning about a new diet and exercise plan is not enough. This book presents 25 detailed sessions of an empirically supported, cognitive-behavioral treatment package called acceptance-based behavioral treatment (ABT) that has now been utilized successfully in five large National Institute of Health–sponsored clinical trials. The foundation of this approach is comprised of the nutritional, physical activity, and behavioral components of the most successful, gold-standard behavioral weight loss packages, such as Look Ahead and the Diabetes Prevention Project. These components are synthesized with acceptance, willingness, behavioral commitment, motivation, and relapse prevention strategies drawn from acceptance and commitment therapy, dialectical behavior therapy and relapse prevention therapy. ABT is premised on the idea that specialized self-control skills are necessary for weight control, given our innate desire to consume delicious foods and to conserve energy. These self-control skills revolve around a willingness to choose behaviors that may be perceived as uncomfortable for the sake of a more valuable objective. The treatment focuses on both weight loss and weight loss maintenance and aims to confer lifelong skills that facilitate long-term weight control. This companion Client Workbook contains summaries of session content, worksheets, handouts, and assignments.

While democracy is popular and still enjoys supremacy in contemporary political discourse with limited challenges from alternatives, it has also been acknowledged that democracy is in crisis. However, if most people love democracy and politicians have to live with democracy, how can democracy be in trouble? Understandings of Democracy examines this puzzling phenomenon, arguing that (1) people hold distinct understandings of democracy; (2) popular conceptions of democracy are significantly shaped by socioeconomic and political contexts; (3) such varying conceptions generate different baselines for people to assess democratic practices and to establish their views of democracy; and (4) such distinct conceptions also drive political participation in different ways. Overall, popular understandings of democracy have critically shaped how citizens respond to authoritarian or populist practices in contemporary politics. Using new survey instruments embedded in the Global Barometer Surveys (GBS), this book highlights the significance and essentialness of how people assess the tradeoffs between key democratic principles and instrumental gains when they conceptualize democracy for comparative research on popular understandings of democracy. Furthermore, weaving together GBS II survey data from seventy-two societies and survey experiments, this book scrutinizes some key micro-dynamics that drive people’s critical political attitudes and behaviors, which are centered on how people understand democracy in different ways. Overall, this book theorizes and demonstrates that, as a critical but underappreciated component of the demand-side dynamics, varying conceptions of democracy offer significant explanatory power for understanding why democracy is in trouble, even when most people profess to love democracy.

Evangelicalism was the chief factor moulding the theology of most Protestant Dissenting traditions of the nineteenth century, dictating an emphasis on conversions, the cross, the Bible as the supreme source of teaching, and activism which spread the gospel while also relieving the needy. The chapter concentrates on debates about conversion and the cross. It begins by emphasizing that the Enlightenment and above all its principle of rational inquiry was enduringly important to Dissenters. The Enlightenment led some in the Reformed tradition such as Joseph Priestley to question not only creeds but also doctrines central to Christianity, such as the Trinity, while others, such as the Sandemanians, Scotch Baptists, Alexander Campbell’s Restorationists, or the Universalists, privileged the rational exegesis of Scripture over more emotive understandings of faith. In the Calvinist mainstream, though, the Enlightenment created ‘moderate Calvinism’. Beginning with Jonathan Edwards, it emphasized the moral responsibility of the sinner for rejecting the redemption that God had made available and reconciled predestination with the enlightened principle of liberty. As developed by Edwards’s successors, the New England theology became the norm in America and was widely disseminated among British Congregationalists and Baptists. It entailed a judicial or governmental conception of the atonement, in which a just Father was forced to exact the Son’s death for human sinfulness. The argument that this just sacrifice was sufficient to save all broke with the doctrine of the limited atonement and so pushed some higher Calvinists among the Baptists into schism, while, among Presbyterians, Princeton Seminary retained loyal to the doctrine of penal substitution. New England theology was not just resisted but also developed, with ‘New Haven’ theologians such as Nathaniel William Taylor stressing the human component of conversion. If Calvinism became residual in such hands, then Methodists and General and Freewill Baptists had never accepted it. Nonetheless they too gave enlightened accounts of salvation. The chapter dwells on key features of the Enlightenment legacy: a pragmatic attitude to denominational distinctions; an enduring emphasis on the evidences of the Christian faith; sympathy with science, which survived the advent of Darwin; and an optimistic postmillennialism in which material prosperity became the hallmark of the unfolding millennium. Initially challenges to this loose consensus came from premillennial teachers such as Edward Irving or John Nelson Darby, but the most sustained and deep-seated were posed by Romanticism. Romantic theologians such as James Martineau, Horace Bushnell, and Henry Ward Beecher rejected necessarian understandings of the universe and identified faith with interiority. They emphasized the love rather than the justice of God, with some such as the Baptist Samuel Cox embracing universalism. Late nineteenth-century Dissenters followed Anglicans in prioritizing the incarnation over the atonement and experiential over evidential apologetics. One final innovation was the adoption of Albrecht Ritschl’s claim that Jesus had come to found the kingdom of God, which boosted environmental social activism. The shift from Enlightenment to romanticism, which provoked considerable controversy, illustrated how the gospel and culture had been in creative interaction.