By Stephanie N. Arel
This e-book addresses the eclipse of disgrace in Christian theology by means of exhibiting how disgrace emerges in Christian texts and perform in ways in which could be neither assimilated right into a discourses of guilt nor dissociated from embodiment. Stephanie N. Arel argues that the normal specialize in guilt obscures disgrace via perpetuating a dead ringer for the lonely sinner in guilt. Drawing on fresh reviews in have an effect on and attachment theories to border the theological research, the textual content examines the theological anthropological writings of Augustine and Reinhold Niebuhr, the translation of empathy by means of Edith Stein, and moments of contact in Christian praxis. Bringing the affective dynamics of disgrace to the vanguard permits theologians and spiritual leaders to spot the place disgrace emerges in language and human habit. The textual content expands paintings in trauma conception, supplying a multi-layered theological lens for enticing disgrace and accompanying suffering.
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Extra info for Affect Theory, Shame, and Christian Formation
Yet, thus interred, shame still influences individual behavior. When shame debilitates, it can be considered to be “dysregulated,”1 a psychological term used to describe when affects increase to a heightened level. In such cases, the experiences of shame do not fall within a normal spectrum of affective experience and are therefore considered hyper-aroused. The pain that dysregulated shame inspires is often too much to bear. Such an overwhelming experience of shame leads to the experience of ourselves as worthless and inconsequential.
We cannot perceive the events of any given day nor can we predict our responses. Difficult to foresee, or calculate, the muscular, glandular reflexes of affect capture the attention of reason and thought often with an unexpected immediacy. The biological immediacy of affect, stimulated often by social phenomena that subsequently provoke particular bodily behaviors, substantiates affects’ importance examined through both a psychoanalytical and a philosophical lens. Emphasis on this disciplinary and conceptual conjunction supports the notion of embodiment, by objecting to what Lauren Berlant calls in her work for cultural and political transformation particular, isolated kinds of embodiment.
91 This abjection rests in the image of a foreigner, a criminal, a particular personality type, even a dying person. Defining shame as a reaction to the meeting of the personal “I” with the misperception of that “I” through the eyes of another complicates shame. 92 In the experience of shame, a person has difficulty knowing and differentiating cause from effect and feels ashamed for feeling shame. N. AREL Shame seeks to hide itself, to sever attachments, because shame itself presents as disgusting.
Affect Theory, Shame, and Christian Formation by Stephanie N. Arel