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Cultura de afaceri a Occidentului până la începutul anilor '90 s-a bazat pe înțelegerea unei diviziuni axiomatice, antitetice, între emoționalitate și raționalitate. Conceptul actual de inteligență emoțională dizolvă opoziția tradițională dintre emoționalitate și raționalitate, cogniție și afectare, gândire și sentiment. Foucault observă că, în raport cu relațiile de putere, o persoană este întotdeauna confruntată cu fenomene complexe care nu se supun formei hegeliene a dialecticii. Puterea se retrage invariabil, se reorganizează, și se reinvestește în noi forme și modalități. DOI: 10.13140/RG.2.2.15480.88327. |
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An argumentation for the dualistic importance of emotions in society, individually and at community level. The current tendency of awareness and control of emotions through emotional intelligence has a beneficial effect in business and for the success of social activities but, if we are not careful, it can lead to irreversible alienation at individual and social level. The paper consists of three main parts: Emotions (Emotional models, Emotional processing, Happiness, Philosophy of emotions, Ethics of emotions), Emotional intelligence (Models of emotional (...) |
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O argumentare a importanței dualiste a emoțiilor în societate, individual și la nivel de comunitate. Tendința actuală de conștientizare și control al emoțiilor prin inteligența emoțională are un efect benefic în afaceri și pentru succesul activităților sociale dar, dacă nu suntem atenți, poate duce la o alienare ireversibilă la nivel individual și social. Lucrarea se compune din trei părți principale: Emoții (Modele ale emoțiilor, Procesarea emoțiilor, Fericirea, Filosofia emoțiilor, Etica emotiilor), Inteligența emoțională (Modele ale inteligenței emoționale, Inteligența emoțională în cercetare (...) |
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In qualitative research into emotions, researchers and participants share emotion-laden interactions. Few demonstrate how the analytic value of emotions may be harnessed. In this article we provide an account of our emotional experiences conducting research with two groups: adults living with cystic fibrosis and spouse caregivers of cancer patients. We describe our emotion work during research interviews, and discuss its methodological and theoretical implications. Reflections depict competing emotion norms in qualitative research. Experiences of vulnerability and involuntary “emotional callusing” illustrate the (...) |
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In a heterotopic approach, emancipation from emotional uniformity and resistance to emotional scripts quickly turns into a new form of governance where resistance becomes a discipline that, in turn, provides opportunities for resistance. Emotional intelligence seems to exemplify Foucault's arguments that power is exercised both by what is allowed and by what is forbidden, both through collusion and opposition. In this sense, if emotional labor could be understood as a technology of domination, emotional intelligence seems to be a technology of (...) |
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Dance is addressed as making significance for what Elias terms the civilizing process of early modernity through its contribution to the ennoblement of warriors and the pacification of merchants. The grounds for this are drawn from McNeill's contention that expenditure of muscular energy rhythmically in dance, as in military drill, but with different sociocultural consequences, is a fundamental human device for consolidating community feeling by facilitating cooperation by arousing a warm sense of togetherness. The significance of dance as a sociocultural (...) |
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