The intertwining of emotion and cognition in Western philosophical discourses (and especially those before Descartes), as we have seen, suggests such an approach. But text- centered historical study of religion and emotion has for the most part done a good job of attending to the slipperiness of the categories of “knowledge, “pas- sion,” and “reason” that typically organize this kind of scholarship. That aware- ness has been elevated by recent philosophical writing such as that of Rober