Claire Armon-Jones, “The Thesis of Constructionism,” in The Social Construction of Emotions (ed. Rom Harré; Oxford: Basil Blackwell, 1988), 32-56. For a recent attempt to employ a social-constructionist line of analysis in the context of ancient Judaism, see Ari Mermelstein, “Love and Hate at Qumran: The Social Construction of Sectarian Emotion,” dsd 20 (2013): 237-63.

Claire Armon-Jones, “The Thesis of Constructionism,” in The Social Construction of Emotions (ed. Rom Harré; Oxford: Basil Blackwell, 1988), 32-56. For a recent attempt to employ a social-constructionist line of analysis in the context of ancient Judaism, see Ari Mermelstein, “Love and Hate at Qumran: The Social Construction of Sectarian Emotion,” dsd 20 (2013): 237-63.)| false
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Rosenwein, Emotional Communities, 2. The fact that much of our evidence for the redactor’s community comes from the work of the redactor need not prevent us from situating him within an emotional community, a point that Rosenwein argued in studying the writings of Pope Gregory the Great as expressions of an otherwise unknown emotional community: “Gregory allows us to see his emotional community . . . even though we know about that community from him alone. No individual is isolated from his or her social context” (ibid., 80; emphasis in original).

Rosenwein, Emotional Communities, 2. The fact that much of our evidence for the redactor’s community comes from the work of the redactor need not prevent us from situating him within an emotional community, a point that Rosenwein argued in studying the writings of Pope Gregory the Great as expressions of an otherwise unknown emotional community: “Gregory allows us to see his emotional community . . . even though we know about that community from him alone. No individual is isolated from his or her social context” (ibid., 80; emphasis in original).)| false
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See John J. Collins, Daniel (Hermeneia; Minneapolis: Fortress, 1993), 66-68.

See John J. Collins, Daniel (Hermeneia; Minneapolis: Fortress, 1993), 66-68.)| false
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On textual communities, see Brian Stock, The Implications of Literacy: Written Language and Models of Interpretation in the Eleventh and Twelfth Centuries (Princeton: Princeton University Press, 1987). On the scribal nature of Daniel’s community and the value that is placed on literacy and writing, see P. R. Davies, “Reading Daniel Sociologically,” in The Book of Daniel in the Light of New Findings (ed. A. S. van der Woude; Leuven: Leuven University Press, 1993), 345-61, esp. 352-55.

On textual communities, see Brian Stock, The Implications of Literacy: Written Language and Models of Interpretation in the Eleventh and Twelfth Centuries (Princeton: Princeton University Press, 1987). On the scribal nature of Daniel’s community and the value that is placed on literacy and writing, see P. R. Davies, “Reading Daniel Sociologically,” in The Book of Daniel in the Light of New Findings (ed. A. S. van der Woude; Leuven: Leuven University Press, 1993), 345-61, esp. 352-55.)| false
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Kenneth J. Dover, Greek Homosexuality (Cambridge, Mass.: Harvard University Press, 1989), 35 n. 15. In his monograph on hubris in the Hebrew Bible, Donald E. Gowan, When Man Becomes God: Humanism and Hybris in the Old Testament (Pittsburgh: Pickwick, 1975), 4, adopts a similar definition of hubris in the context of the Hebrew Bible, which, according to him, refers to human “efforts at encroachment” on divine “prerogatives.” More recently, John T. Strong has explored the theme of hubris, which, following Gowan, he defines as “presumption toward the gods,” in the book of Ezekiel; see his “Sitting on the Seat of God: A Study of Pride and Hubris in the Prophetic Corpus of the Hebrew Bible,” br 56 (2011): 55-81.

Kenneth J. Dover, Greek Homosexuality (Cambridge, Mass.: Harvard University Press, 1989), 35 n. 15. In his monograph on hubris in the Hebrew Bible, Donald E. Gowan, When Man Becomes God: Humanism and Hybris in the Old Testament (Pittsburgh: Pickwick, 1975), 4, adopts a similar definition of hubris in the context of the Hebrew Bible, which, according to him, refers to human “efforts at encroachment” on divine “prerogatives.” More recently, John T. Strong has explored the theme of hubris, which, following Gowan, he defines as “presumption toward the gods,” in the book of Ezekiel; see his “Sitting on the Seat of God: A Study of Pride and Hubris in the Prophetic Corpus of the Hebrew Bible,” br 56 (2011): 55-81.)| false
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Jessica L. Tracy and Richard W. Robins, “The Nature of Pride,” in The Self-Conscious Emotions: Theory and Research (ed. Jessica L. Tracy, Richard W. Robins, and June Price Tangney; New York: Guilford, 2007), 263-82, at 265.

Jessica L. Tracy and Richard W. Robins, “The Nature of Pride,” in The Self-Conscious Emotions: Theory and Research (ed. Jessica L. Tracy, Richard W. Robins, and June Price Tangney; New York: Guilford, 2007), 263-82, at 265.)| false
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Ibid., 265.

Ibid., 267 (emphasis in original).

David Konstan, The Emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature (Toronto: University of Toronto Press, 2007), 142.

David Konstan, The Emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature (Toronto: University of Toronto Press, 2007), 142.)| false
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Marlene K. Sokolon, Political Emotions: Aristotle and the Symphony of Reason and Emotion (DeKalb: Northern Illinois University Press, 2006), 92.

Marlene K. Sokolon, Political Emotions: Aristotle and the Symphony of Reason and Emotion (DeKalb: Northern Illinois University Press, 2006), 92.)| false
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Martha C. Nussbaum, The New Religious Intolerance: Overcoming the Politics of Fear in an Anxious Age (Cambridge, Mass.: Belknap, 2012), 27.

Martha C. Nussbaum, The New Religious Intolerance: Overcoming the Politics of Fear in an Anxious Age (Cambridge, Mass.: Belknap, 2012), 27.)| false
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See ibid., 33-34. That fear is an unreliable emotion is one of the major theses of Nussbaum’s book, which focuses on that aspect of emotion in the context of contemporary Islamophobia.

Sokolon, Political Emotions, 89. See also Mary Douglas and Aaron Wildavsky, Risk and Culture: An Essay on the Selection of Technological and Environmental Dangers (Berkeley: University of California Press, 1982), 8: “Common values lead to common fears . . . risk taking and risk aversion, shared confidence and shared fears, are part of the dialogue on how best to organize social relations.”

Sokolon, Political Emotions, 89. See also Mary Douglas and Aaron Wildavsky, Risk and Culture: An Essay on the Selection of Technological and Environmental Dangers (Berkeley: University of California Press, 1982), 8: “Common values lead to common fears . . . risk taking and risk aversion, shared confidence and shared fears, are part of the dialogue on how best to organize social relations.”)| false
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Nussbaum, Upheavals of Thought, 28.

Nussbaum, Upheavals of Thought, 28.)| false
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Sokolon, Political Emotions, 92.

Sokolon, Political Emotions, 92.)| false
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So Collins, Daniel, 242.

So Collins, Daniel, 242.)| false
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See C. L. Seow, Daniel (Louisville: Westminster John Knox, 2003), 113.

See C. L. Seow, Daniel (Louisville: Westminster John Knox, 2003), 113.)| false
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Anathea E. Portier-Young, Apocalypse Against Empire: Theologies of Resistance in Early Judaism (Grand Rapids: Eerdmans, 2011), 240.

Anathea E. Portier-Young, Apocalypse Against Empire: Theologies of Resistance in Early Judaism (Grand Rapids: Eerdmans, 2011), 240.)| false
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Konstan, Emotions of the Ancient Greeks, 142.

Konstan, Emotions of the Ancient Greeks, 142.)| false
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Johns, “Identity and Resistance,” 266.

Johns, “Identity and Resistance,” 266.)| false
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John Corrigan, “Introduction: Emotions Research and the Academic Study of Religion,” in Religion and Emotion: Approaches and Interpretations (ed. John Corrigan; Oxford: Oxford University Press, 2004), 3-31, at 11.

John Corrigan, “Introduction: Emotions Research and the Academic Study of Religion,” in Religion and Emotion: Approaches and Interpretations (ed. John Corrigan; Oxford: Oxford University Press, 2004), 3-31, at 11.)| false
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See Bill T. Arnold, “Word Play and Characterization in Daniel 1,” in Puns and Pundits: Word Plays in the Hebrew Bible and Ancient Near Eastern Literature (ed. Scott B. Noegel; Bethesda, Md.: cdl, 2000), 231-48. For examples of wordplay later in the book, see Arnold, “Wordplay and Narrative Techniques in Daniel 5 and 6,” jbl 112 (1993): 479-85.

See Bill T. Arnold, “Word Play and Characterization in Daniel 1,” in Puns and Pundits: Word Plays in the Hebrew Bible and Ancient Near Eastern Literature (ed. Scott B. Noegel; Bethesda, Md.: cdl, 2000), 231-48. For examples of wordplay later in the book, see Arnold, “Wordplay and Narrative Techniques in Daniel 5 and 6,” jbl 112 (1993): 479-85.)| false
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Seow, Daniel, 153-54.

Seow, Daniel, 153-54.)| false
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See, e.g., John J. Collins, “Daniel and His Social World,” Int 39 (1985): 131-43, esp. 134-35. An older view identified the authors of the book as the Hasideans; see, e.g., Martin Hengel, Judaism and Hellenism (2 vols.; Philadelphia: Fortress, 1974), 1:175-80. An emerging consensus among scholars instead attributes the editing of the book to a group that labeled itself the maśkîlîm, though their identity remains obscure; see Collins, “Daniel and His Social World,” 132.

See, e.g., John J. Collins, “Daniel and His Social World,” Int 39 (1985): 131-43, esp. 134-35. An older view identified the authors of the book as the Hasideans; see, e.g., Martin Hengel, Judaism and Hellenism (2 vols.; Philadelphia: Fortress, 1974), 1:175-80. An emerging consensus among scholars instead attributes the editing of the book to a group that labeled itself the maśkîlîm, though their identity remains obscure; see Collins, “Daniel and His Social World,” 132.)| false
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Barbara Rosenwein, “Problems and Methods in the History of Emotions,” Passions in Context 1 (2010): 1-32, at 11-12.

Barbara Rosenwein, “Problems and Methods in the History of Emotions,” Passions in Context 1 (2010): 1-32, at 11-12.)| false
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See Willis, Dissonance and Drama, 61-180.

See Willis, Dissonance and Drama, 61-180.)| false
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Peter N. Stearns, American Fear: The Causes and Consequences of High Anxiety (London: Routledge, 2006), citation from p. 8.

Peter N. Stearns, American Fear: The Causes and Consequences of High Anxiety (London: Routledge, 2006), citation from p. 8.)| false
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See Ari Mermelstein, Creation, Covenant, and the Beginnings of Judaism: Reconceiving Historical Time in the Second Temple Period (JSJSup 168; Leiden: Brill, 2014).

See Ari Mermelstein, Creation, Covenant, and the Beginnings of Judaism: Reconceiving Historical Time in the Second Temple Period (JSJSup 168; Leiden: Brill, 2014).)| false
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