Is the history of emotions a methodology or a subject? What is the relationship between emotions and culture? What role does the body play in the human experience? Addressing these questions and more, this element emphasizes the often-overlooked role of emotional and sensory experiences when examining the Zionist experience in the early twentieth century. Focusing on the visceral and embodied historical aspects of the linguistic modernization of Hebrew, it argues that recent cultural studies on Jewish daily life in Palestine have reached an impasse, which the history of emotions could help us overcome. Interpreting Zionist texts not solely as symbolic myths but as a historical, lived experience, this element advocates for the significance of the history of emotions and experience as an innovative methodology with profound ethical implications for our polarized era.

In this compelling history of the co-ordinated, transnational defence of medical experimentation in the nineteenth and early twentieth centuries, Rob Boddice explores the experience of vivisection as humanitarian practice. He captures the rise of the professional and specialist medical scientist, whose métier was animal experimentation, and whose guiding principle was 'humanity' or the reduction of the aggregate of suffering in the world. He also highlights the rhetorical rehearsal of scientific practices as humane and humanitarian, and connects these often defensive professions to meaningful changes in the experience of doing science. Humane Professions examines the strategies employed by the medical establishment to try to cement an idea in the public consciousness: that the blood spilt in medical laboratories served a far-reaching human good.

Emotion, Sense, Experience calls on historians of emotions and the senses to come together in serious and sustained dialogue. The Element outlines the deep if largely unacknowledged genealogy of historical writing insisting on a braided history of emotions and the senses; explains why recent historical treatments have sometimes profitably but nonetheless unhelpfully segregated the emotions from the senses; and makes a compelling case for the heuristic and interpretive dividends of bringing emotions and sensory history into conversation. Ultimately, we envisage a new way of understanding historical lived experience generally, as a mutable product of a situated world-brain-body dynamic. Such a project necessarily points us towards new interdisciplinary engagement and collaboration, especially with social neuroscience. Unpicking some commonly held assumptions about affective and sensory experience, we re-imagine the human being as both biocultural and historical, reclaiming the analysis of human experience from biology and psychology and seeking new collaborative efforts.