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Howard Cooper

disappointment, mixed in with moments of hopefulness and joy, glimpses of a larger understanding – and all of this in sustained tension with our daily experience of injustice, and the painful recognition that compassion alone may not be enough to save the world

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Conceptualizing Compassion in Communication for Communication

Emotional Experience in Islamic Sermons (Bengali waʿẓ maḥfils)

Max Stille

conceptual change and emotional experience will demonstrate that this order might be turned upside down, thus inverting the conventional logic of conceptual change. (Com)passion and Mercy in waʿẓ maḥfils Let us start with one term often used in the sermons

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Rihab Azar

ideologies that envelop and limit the thoughts and compassion of many people. Mindfulness may be embodied and enacted in diverse ways, including through a form of listening that parallels what Amy Paulson (2015 , It's Time to Shift the Paradigm section

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Barry Windeatt

rhetoric that promotes sentiments of sorrow, compunction and compassion. In the Pseudo-Origen’s meditation, tears are both admirable and imitable yet also surpassed by hope in Christ. Twice in the Gospel narrative Mary Magdalene is asked, ‘Why do you weep

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Markus Balkenhol

Looking at the commemoration of slavery in the Netherlands, this article makes a twofold argument. First, my aim is to complicate the notions of historical silence, ‘erasure’ and ‘secrecy’ that have informed many post‐ and decolonial projects. I show that the violence and brutality of slavery are in some cases even showcased. The result is an often self‐congratulatory image of a humanism that is often seen as ‘typically’ Dutch. At the same time, the national slavery memorial has shown that engaging in a politics of compassion can offer ground to refashion post‐colonial futures. Here, humanism is neither accepted at face value nor discarded as damaged goods, but salvaged and held to its promise. Second, I analyse the politics of multiculturalism, and the related search for cultural essences in which ‘culture’ and ‘nation’ have turned into objects of love and anxiety. While analyses have rightly understood emotions such as compassion as neoliberal models of governance, I argue that such structures of feeling also have colonial roots. The highly affective politics of belonging and exclusion today can be more fully understood if their colonial roots are included in the analysis.

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‘Refugees Are Welcome Here!’

How Public Opinion Got Ahead of Government in Summer 2015 and Stayed There

Maurice Wren

got through. The tragic photographs of Aylan Kurdi were an undoubted tipping point, and the government, no longer able to ignore the growing disquiet, was forced to take action. This public response was and is overwhelmingly motivated by compassion

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Rex Emerick

Early in his career Jean-Paul Sartre dared to speak the truth about human emotions, but his message has hitherto been ignored or summarily rejected. His Sketch for a Theory of the Emotions to date has no defenders because it dispels the panoply of cherished myths surrounding emotion and propounds a thesis that affronts common sense: Emotion is the apotheosis of bad faith. This proposition is as unpalatable as it is revolutionary. Do we really want to accept the fact that joy, love, and compassion are born from duplicitous motives?

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"There's Something About <em>HER</em>"

Realities of Black Girlhood in a Settler State

Kandice A. Sumner

In this article I examine my lived experience as a Black girl in a white settler state using an autoethnographic approach within the framework of critical race and feminist theory to unpack the deleteriousness of existing as a Black female in a white educational settler state. Drawing on my doctoral research, I conclude that greater attention, in terms of theory and praxis as well as compassion, needs to be applied to the educational journeys of Black girls in white settler states, particularly in predominantly white schools.

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Anne Sophie Refskou

This article explores examples of emotion and perception in a number of Shakespearean dramas. It discusses compassionate perception as a process of synaesthesia, referring to recent theoretical strands from fields such as the cultural history of emotions and historical phenomenology, and consults early modern sources, such as Thomas Wright's The Passions of the Minde in Generall (first published in 1601). Focusing especially on the relation between compassion – here literally defined as shared emotion – and tactility, it discusses what the familiar notion of being emotionally 'touched' (or 'moved') implies in an early modern context. Locating 'touching experiences', potentially produced by performances of plays such as Titus Andronicus, the article, at the same time, places such experiences in the context of contemporaneous contesting cultural discourses on whether such experiences might be considered beneficial and instructive to the minds and bodies in the auditorium or whether they might have the reverse effect as both morally and physically corruptive.

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The Good Samaritan's new trouble

A study of the changing moral landscape in contemporary China1

Yunxiang Yan

Modernization often involves changes in behaviour norms, values, and moral reasoning; China is by no means an exception. The present study focuses on a rare type of extreme immoral cases in which the Good Samaritan is extorted by the very person being helped. A particular effort is made to unpack why most extortionists of the Good Samaritan are elderly people. Despite its rare occurrence, cases of extorting Good Samaritans have seriously negative impacts on social trust, compassion, and the principle of reciprocity. Yet, a close analysis of the cases and public opinions reveals the complexity of the seemingly straight immoral behaviour, especially the tension between two moral systems and the challenge of dealing with strangers, which in turn reflect the changing moral landscape in contemporary Chinese society.