| Acknowledgments |
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xi | |
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xiii | |
| Introduction: Power and Emotion in Ancient Judaism: Emotion Discourses and Jewish Feelings of Power |
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1 | (22) |
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1.1 Feeling Power in Contexts of Power |
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1 | (3) |
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1.2 Why Do Emotions Have a History? |
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4 | (3) |
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1.3 Discourses of Emotion and Power Relations |
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7 | (8) |
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1.4 The Power of Ancient Jewish Emotion Discourses |
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15 | (8) |
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PART I JEWISH EMOTIONAL RESISTANCE TO GENTILE POWER-OVER IN THE GRECO-ROMAN DIASPORA |
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1 Emotional Resistance to Physical Power-Over: The Performative Power of the Public Spectacle in 4 Maccabees |
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23 | (39) |
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1.1 Power Struggles for Control over Emotion Discourse |
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24 | (3) |
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1.2 The Performative Power of Emotional Resistance |
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27 | (3) |
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1.3 Martyrdom as Alternative Form of Power |
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30 | (3) |
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1.4 The Role of Emotion in Contests of Power |
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33 | (9) |
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1.5 Martyrdom as Spectacle: The Effect of Emotional Resistance on an Audience |
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42 | (6) |
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1.6 Importance of the Body in the Spectacle of Emotional Resistance |
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48 | (11) |
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1.7 Conclusion: The Historical Context of 4 Maccabees and the Jewish Emotional Habitus |
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59 | (3) |
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2 Emotional Resistance to Domination: Feeling Rules as Proxies for Power in Joseph and Aseneth |
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62 | (37) |
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2.1 Feminine Resistance to Masculine Emotional Domination |
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63 | (8) |
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2.2 Anger and Courage in Their Ancient Context |
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71 | (2) |
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2.3 Aseneth's Post-conversion Repudiation of Manly Anger |
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73 | (6) |
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2.4 Aseneth's Post-conversion Repudiation of Manly Courage |
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79 | (2) |
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2.5 Aseneth's Pre-conversion Anger |
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81 | (2) |
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2.6 Aseneth the Monotheist and the Attributes of Courage |
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83 | (7) |
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2.7 Philantbropia as the Product of Pity-Oriented Courage |
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90 | (5) |
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2.8 Conclusion: Philantbropia and the Historical Context of Joseph and Aseneth |
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95 | (4) |
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3 Resistance to Emotional Stereotypes: Emotional Stereotypes and Power Dynamics in 3 Maccabees |
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99 | (16) |
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3.1 The Stereotype of Jewish Hate and Control over Emotion Discourse |
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100 | (3) |
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3.2 Royal Power and Hubris in 3 Maccabees |
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103 | (3) |
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3.3 Royal Anger and Mercy: The Contrast between the Emotions of Ptolemy and God |
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106 | (5) |
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3.4 Conclusion: Competing Emotion Discourses and the Power of Jewish Feelings |
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111 | (4) |
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PART II JEWISH EMOTION DISCOURSE IN RESPONSE TO DIVINE POWER-OVER: EMOTIONS IN THE CONTEXT OF TRAGEDY AND TRAUMA |
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4 Overcoming Divine Power-Over: Righteous Anger in 1 Maccabees |
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115 | (17) |
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4.1 Divine Anger and the Misguided Anger of the Seleucids |
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117 | (3) |
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4.2 Hasmonean Anger and Affirmation of Divine Power-Over |
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120 | (6) |
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4.3 Shifting Power Dynamics and Emotional Experience: The Relationship between Anger and Grief |
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126 | (3) |
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4.4 From Seleucid Anger to Jewish Joy |
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129 | (2) |
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4.5 Conclusion: Jewish Emotions in 1 Maccabees |
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131 | (1) |
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5 Coping with Divine Power-Over: Grief in 4 Ezra |
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132 | (21) |
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5.1 The Empowering Effect of Grief |
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133 | (2) |
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5.2 Divine Love and Manifestations of Divine Power-Over |
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135 | (3) |
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5.3 Ezra's Grief and the Elusive Nature of Divine Power |
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138 | (2) |
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5.4 Ezra's Request for Divine Pity |
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140 | (2) |
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5.5 The Resolution to Ezra's Grief |
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142 | (2) |
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5.6 Authorizing Ezra's Grief: Moses and Biblical Ezra as Paradigms of Grief |
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144 | (2) |
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5.7 Grief as Jewish Emotion: The Message for 4 Ezra's Audience |
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146 | (2) |
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5.8 Conclusion: Feeling Rules as Responses to Trauma |
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148 | (5) |
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PART III THE DEAD SEA SECT AS EMOTIONAL COMMUNITY: THE POWER AND POWERLESSNESS OF FEELING LIKE A SECTARIAN |
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6 Feeling Rules in the Construction of Communal Identity: Sectarian Feelings in the Hodayot |
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153 | (30) |
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6.1 Emotional Community and the Making of a Sectarian |
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154 | (5) |
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6.2 Human Powerlessness and the Discourse of Shame and Disgust |
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159 | (11) |
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6.3 Shame and the Emotional Power of the Maskil |
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170 | (5) |
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6.4 Joy and Gratitude of the Powerful Sectarian |
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175 | (4) |
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6.5 Sectarian Love and Hate: The Power of Affinity and Estrangement |
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179 | (2) |
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6.6 Conclusion: Arranging Power Relations through a Collective Emotional Style |
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181 | (2) |
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7 The Power of Fear: Strategic Manipulation of Fear in the Construction of a Sectarian Emotional Community |
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183 | (38) |
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7.1 The Role of Fear Discourse in Arranging Power Relations |
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184 | (5) |
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7.2 Danger and the Emotion of Fear in the Hodayot |
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189 | (9) |
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7.3 Managing a Community's Fear in Pesher Habakkuk |
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198 | (4) |
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7.4 Collective Memory as a Strategy for Managing Fear |
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202 | (6) |
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7.5 Empathy and Collective Memory in Pesher Habakkuk |
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208 | (6) |
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7.6 The Relationship between the Teacher Hymns and Pesher Habakkuk |
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214 | (5) |
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7.7 Conclusion: The Pro-social Dimension of Fear Discourse |
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219 | (2) |
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8 Sectarian Ritual and the Cultivation of an Emotional Habitus |
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221 | (37) |
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8.1 Ritual as Emotional Practice |
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222 | (5) |
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8.2 The Covenant Renewal Ceremony in 1QS: Empowering the Sectarian to Break with Belial |
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227 | (4) |
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8.3 The Presence of the Insincere Sectarian: Disempowering the Ritual Actor |
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231 | (4) |
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8.4 The Covenant Renewal Ceremony as an Emotional Practice of Love and Hate: Empowering the Sect |
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235 | (2) |
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8.5 Cultivating a Habitus of Sectarian Discipline |
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237 | (2) |
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8.6 The Recalcitrant Sectarian and the Ritual as an Emotional Performance of Commitment to God |
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239 | (5) |
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8.7 Ritual Ablution as Emotional Practice |
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244 | (3) |
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8.8 Divine Purification as a Canonical Message in Ritual Ablutions |
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247 | (3) |
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8.9 A Sectarian's Knowing Body: Ritual Ablutions as an Emotional Practice of Shame, Disgust, and Grief |
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250 | (3) |
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8.10 Ritual Ablutions as the Pathway to a Pure Community |
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253 | (2) |
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8.11 A Sectarian's Knowing Body: Ritual Ablutions as an Emotional Practice of Joy, Honor, and Gratitude |
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255 | (2) |
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8.12 Conclusion: Emotional Practices of Power |
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257 | (1) |
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258 | (10) |
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C.1 The Interdependence of Power and Emotion |
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258 | (2) |
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C.2 Emotion Discourse, Community, and Values |
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260 | (4) |
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C.3 The Political Dimension of Emotion |
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264 | (1) |
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C.4 Why Do Emotions Have a History? |
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265 | (3) |
| Bibliography |
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268 | (32) |
| Primary Source Index |
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300 | (10) |
| Modern Author Index |
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310 | (5) |
| Subject Index |
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315 | |
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