What a great question Michael!

In fact, if we talk about institutional logics we usually take a rationalist approach. In practice, however, we experience that conflicts between logics (or rationalities) often lead to highly emotional reactions. Therefore, we should expect emotional factors to be highly relevant for the study of institutional logics - especially for their enactment.

I would assume that aspects such as 'self-esteem', 'appreciation', or the simple desire to be considered rational in one's Argument will have a great Impact on the emotional side of interactions within and between 'communities of meaning' (in the sense of Berger and Luckmann).

In developing communities of meaning, concepts of servant-leadership and social hermeneutics address the emotional states of institutions and the organizational principles of corporate communities. The unique compassion belonging to the servant-leader philosophy focuses on social justice and the value of the individual, generating a powerful alternative for those searching the unreal for relief. Simply, these servants of life care about those they serve. Referring to establishing a sustainable society worth living in, Greenleaf (2002) stated, “If one thinks of oneself as responsible, one must care for every institution one touches; and for those one touches intimately, one must care deeply” (p. 255). He believed it was not just individuals who should care or be servants but the institutional design itself (p. 62). Emotionally literate environments based in empathetic care will establish a person and a place of new trust for those harmed and untrusting of a dangerous world. To change a process this large requires training up the next generation to think in different terms.

To establish a viable relationship of trust, servant-leaders can design empathetic relational systems that teach youth to be empathetic to others’ feelings, thereby increasing the child’s mentalizing capacity by enhancing the development of reflective self-function (Fonagy, 1999; Schore, 2003; Siegel, 1999). “If we truly want youth to develop their propensity to behave with empathy, then we must have people who model empathy and who create a climate in which empathy is the norm” (Benard, 2004, p. 39). As one recognizes what the child defines as his or her emotional disorder (e.g. fear of the dark because harm always came when it was dark), empathetically led servants will more accurately address that which will help the child develop expression and forgiving connections to resolution. “Empathy-based forgiveness mediates the interpersonal bridge that is broken by transgression. Empathy is learned by experiencing a non-judgmental relationship filled with active listening and unconditional regard” (Schibik, 2006, p. 242). Thus, to change institutional interaction with peoples’ emotional dimensions requires people learning connectivity. Unfortunately, even though moral behavior is guided by empathetic connections, recent studies involving youth show a significant drop in empathy and an alarming rise in narcissism (Badenoch, 2013). Such change needs to be considered on a sociological level.

Hello Michael, Thomas Scheff's work might be a good resource, in particular, his book Goffman Unbound! A New Paradigm for Social Science, Boulder, CO: Paradigm Publishers, 2007

Strong emphasis in the book on the importance of emotions.

Hi,

lately I read Flam, Helena (2002): Soziologie der Emotionen. UVK, Konstanz.(ISBN 3825223590).

It's in German obviously, but a great overview and starting point on sociology of emotions and might give several hints on your question.

Great question, actually. I recently had such a dilemma and I found a lane by combining Mary Douglas (How institutions think, 1986) and Frederic Lordon (La société des affects, 2013). The first one to overcome what Kuno Schedler called "conflicts between logics (or rationalities) often lead to highly emotional reactions" by arguing that even emotions can be considered as institionally built. The second one for a methology based on a "structuralism of passions", a way to introduce emotions in social sciences. (Sorry for my english !)

Try this latest edited chapters called The Psychology of Emotion in Restorative Practice. The first two chapters are devoted to Affect and Script Psychology - or Human Being Theory - this will help  readers understand that emotion always precedes cognition. Here's the link to the book:

Link to the book here.

http://www.jkp.com/catalogue/book/9781849059749

This is a question you might ask my Dartmouth colleague, Kathryn Lively, who is a pioneer in studying the social psychology of emotions.  Check out her website.

In our recent book 'Learning in Landscapes of practice: Boundaries identity and knowledgeability in practice based learning', myself, Etienne Wenger and colleagues give some thought to this question. Although we do not coin our arguments directly in terms of institutional logics, scholars of institutional theory will see immediate parallels with our consideration of the identity work and emotion work that goes on at the boundaries between practice communities and in the transformation of practices. Institutional logics are not just about what we do they are also about who we are and thus fundamentally about the very emotional business of identity regulation and identity work.

http://www.amazon.co.uk/Learning-Landscapes-Practice-knowledgeability-practice-based-ebook/dp/B00M42PYGM/ref=tmm_kin_swatch_0?_encoding=UTF8&sr=&qid=