月月谈讲者动态｜郭婷《现代中国的宗教、世俗主义和作为政治话语的爱》

女权月月谈2022月的讲者郭婷老师近期出版了《现代中国的宗教、世俗主义和作为政治话语的爱》（Religion, Secularism, and Love as a Political Discourse in Modern China），以下是书籍信息：

内容简介

中文简介版权归作者所有，转发请注明出处

这本书最初的标题是《爱的政治》，旨在探讨“爱”这个字政治化的过程以及促成这一变化的政治。在某种程度上，我想回答一个很多人都感同身受的问题：为什么我们对“爱”的第一联想总是政治性的？

在写作过程中我逐渐意识到，我们与“爱”的连结不单单是政治性的，而是一种由政治话语带来的特定情感，而且这种情感带有宗教性。“爱”这个概念最早就是作为政治话语在现代汉语中演化，它不仅将不同的宗教融入了现代政治（儒、墨、佛、基督教、民间宗教等），更带有不同宗教的宗教情感——毛时代基于民间宗教的精神救赎、当代基于儒家思想和其它“传统价值”的民族主义，以及政治本身作为一种宗教。

除了现当代中国/香港/东亚研究，本书也回应了（后）世俗理论和情感理论，强调情感与语言无法分割。政治效能的流动不仅借助身体和情感，也依靠情感语言，尤其当领导人对政治表达有更直接的影响时更是如此。 从这一角度出发，本书以现当代中国为例，展示了宗教情感如何透过语言被创造、认可和激发，并探讨了这种情感的政治力量。本书也将帮助我们理解当代的宗教民族主义（例如基督教民族主义），包括那些通常被认为是世俗政权的宗教民族主义。

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附：内容简介（英文版）

整理自郭婷老师推特/X（链接）

This book investigates how the discourse ai 愛 (love) becomes political and the politics of making it political from late imperial to contemporary China (including Hong Kong). The inception of this book began, in part, to answer a personal question that many of us had encountered: why is it that as someone who grew up in the PRC, our first association of ai—the very discourse of love—is always political? 

Throughout the course of researching this book, I gradually realized that our association with ai is not merely political but a specific religious affect and effect of this political discourse. This book offers the first systematic examination of the ways in which the notion of love has been introduced, adapted, and engineered as a political discourse for the building and rebuilding of a secular modern nation, and the religious roots of secular nationalism, such as Confucianism, Christianity, popular religion, ghost stories, political religion (i.e., when socialist politic operates like a religion), and their religious affects. 

This book also argues that the religious affects of political efficacy flow not only through bodies and emotions but language too, the language of affects, in particular in an authoritarian setting where the leader asserts more direct impact on the expressions of politics. The insights of this exploration therefore expand not only the discussion of the role of emotions in the project of Chinese modernity, but also affect theory, affective governance, and religious nationalisms around the world today including regimes assumed to be secular.