EMOTIONAL PENIS- A TREATISE ON MEN AND EMOTIONS

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Compte rendu de “Ordering Emotions in Europe, 1100-1800” (TMR)

Delete Cancel Save. If the angels were burning with various forms of love as these thinkers argued , why did some angels rebel against God? The answers witness to a lively concern among the Schoolmen about the disruptive effects of the emotions. In chapter three, Carol Williams shows how theories of the modes of medieval music were understood to affect both morals and behavior. Although plainchant had strict rules, vernacular music was often exempt from these theoretical strictures.

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This allowed it to express emotions with greater intensity, though some thinkers found ways to accept passionate emotion in plainchant as well. Theologians generally agreed that sexual organs could not actually be transformed by demons, though demons might spread the illusion of such a change.

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But when it came to trying a woman for the charge of having a penis, inquisitors were willing to convict her of making a pact with the devil in order to have a male member. Soyer is interested in whether popular and elite attitudes differed regarding the role of the demons.

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Touching on the issue of theory turned into practice are six chapters. Most of the essay, however, is about the various ideas moralists held regarding avarice and emotional effects.

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The result is the formation of two separate daughter cells Fig. The Constitution affords ALL of us equal protection. The semen consists of about ninety per cent. What were you like as a teenager? They then develop a lumen and send off branches to the sex-cord reticulum.

For example, they railed against the love of children because it prevented fathers from giving their wealth away to charities. Without doubt, it was meant to guide people.

Searching for Intimacy (Chapter 4) - The Emotional Politics of the Alternative Left

But its actual effects on practice remain unexplored. Did the mother put the advice to use?

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No doubt she tried to do so. Weston explores the emotions—mainly negative ones—that arose in the course of correspondence between ailing patients and their doctors in early modern France. Here we see some of the ways in which popular and learned ideas about the passions and disease informed the ways that people talked about themselves and others.

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Only two chapters try to show how practice influenced theory. Here, however, Christine was not quite a theorist nor quite a practitioner but rather a sort of emotional orchestrator, hoping to change the emotional practices she found around her.

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