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 (...) și educație, Filosofia inteligenței emoționale, Inteligența emoțională în filosofia orientală) și Inteligența emoțională în organizații (Munca emoțională, Filosofia inteligenței emoționale în organizații, Critica inteligenței emoționale în organizații, Etica inteligenței emoționale în organizații). În Concluzii prezint un rezumat al afirmațiilor din lucrare. CUPRINS: Abstract 1. Emoții 1.1 Modele ale emoțiilor 1.2 Procesarea emoțiilor 1.3 Fericirea 1.4 Filosofia emoțiilor 1.5 Etica emoțiilor 2. Inteligența emoțională 2.1 Modele ale inteligenței emoționale 2.1.1 Modelul de abilități al lui Mayer și Salovey 2.1.2 Modelul mixt al lui Goleman 2.1.3 Modelul mixt al lui Bar-On 2.1.4 Modelul de trăsături al lui Petrides 2.2 Inteligența emoțională în cercetare și educație 2.3 Filosofia inteligenței emoționale 2.3.1 Inteligența emoțională în filosofia orientală 3. Inteligența emoțională în organizații 3.1 Munca emoțională 3.2 Filosofia inteligenței emoționale în organizații 3.3 Critica inteligenței emoționale în organizații 3.4 Etica inteligenței emoționale în organizații Concluzii Bibliografie DOI: 10.13140/RG.2.2.32991.20640. (shrink)

This article explores how the concept of agency in social theory changes when it is conceptualized as a relational rather than an individual phenomenon. It begins with a critique of the structure/agency debate, particularly of how this emerges in the critical realist approach to agency typified by Margaret Archer. It is argued that this approach, and the critical realist version of relational sociology that has grown from it, reify social relations as a third entity to which agents have a cognitive, (...) reflexive relation, playing down the importance of interaction. This upholds the Western moral and political view of agents as autonomous, independent, and reflexive individuals. Instead, the article considers agency from a different theoretical tradition in relational sociology in which agents are always located in manifold social relations. From this, an understanding is created of agents as interactants, ones who are interdependent, vulnerable, intermittently reflexive, possessors of capacities that can only be practised in joint actions, and capable of sensitive responses to others and to the situations of interaction. Instead of agency resting on the reflexive monitoring of action or the reflexive deliberation on structurally defined choices, agency emerges from our emotional relatedness to others as social relations unfold across time and space. (shrink)

We aim to show how collective emotions can be incorporated into the study of episodes of political contention. In a critical vein, we systematically explore the weaknesses in extant models of collective action, showing what has been lost through a neglect or faulty conceptualization of collective emotional configurations. We structure this discussion in terms of a review of several “pernicious postulates” in the literature, assumptions that have been held, we argue, by classical social-movement theorists and by social-structural and cultural critics (...) alike. In a reconstructive vein, however, we also lay out the foundations of a more satisfactory theoretical framework. We take each succeeding critique of a pernicious postulate as the occasion for more positive theory-building. Drawing upon the work of the classical American pragmatists–especially Peirce, Dewey, and Mead–as well as aspects of Bourdieu's sociology, we construct, step by step, the foundations of a more adequate theorization of social movements and collective action. Accordingly, the negative and positive threads of our discussion are woven closely together: the dismantling of pernicious postulates and the development of a more useful analytical strategy. (shrink)

This paper attempts to reassess the standard sociological canon and sketch the outlines of a new approach by bringing together a series of thinkers whose works so far have remained disconnected. Introducing a distinction between classics and background figures who were crucial sources of inspiration, it shifts emphasis to the late, reflexive works of Durkheim and Weber. These are sources for two types of reflexive sociology: historical and anthropological. The main background figures of reflexive historical sociology are Marx, Kierkegaard, Nietzsche (...) and Freud, while its protagonists include Foucault, Elias, Voegelin, Borkenau, Mumford, Ariès and Koselleck. A short introduction will be given to the four main fields of interest within the approach: the reconstructive histories of subjectivity, of forms of thought, of forms of knowledge, and of closed space and regulated time. (shrink)

It has become an academic self-evidence that space can only inadequately be conceptualized as a material or earth-bound base for social processes. This could commend a theoretical view of space as the outcome of action, which brings both social production practices and bodily deployment into focus. The action-theoretical perspective allows the constitution of space to be understood as taking place in perception. Not only are things alone perceived but also the relations between objects. This article develops a space-theoretical concept according (...) to which space is constituted through acts as the outcome of synthesis and positioning practices. This opens up a theoretical perspective defining atmospheres as an external effect, instantiated in perception, of social goods and human beings in their situated spatial order/ing. Exclusion and inclusion are accordingly comprehended in terms of perception of the attunement of places. With reference to Anthony Giddens, this article discusses how space can be understood as a duality of structural ordering and action elements. (shrink)

Until the end of the last century, media sociology was synonymous with the investigation of mass media as a social domain. Today, media sociology needs to address a much higher level of complexity, that is, a deeply mediatized world in which all human practices, social relations, and social order are entangled with digital media and their infrastructures. This article discusses this shift from a sociology of mass communication to the sociology of a deeply mediatized world. The principal aim of the (...) article is to outline a new media-sociological imagination: media sociology as a cross-sectional sociology, a sociology of entanglement, and a new critical sociology of technological deep structures. (shrink)

The aim of my paper is twofold. First, I show how the notion of phenomenal field can be used to examine, describe and understand particular collective patterns pertaining to the everyday domain of our common social experience. Secondly, I outline the role of the notion of "phenomenal field" in ethnomethodology. I briefly discuss Gurwitsch's notion of functional meaning. After presenting the argument, I show "the locally achieved ordinariness of a common task", that is the lining up of the player of (...) the two teams in the pitch, as an embodied coherence offigural contexture in its empirical perceptual details, as Garfinkel says. (shrink)

Our research addresses the issue of teaching and learning concepts in science education as an empirical question. We study the process of conceptualization by closely examining the unfolding of classroom lesson sequences. We situate our work within the practice turn line of research on epistemic practices in science education. We also adopt a practice turn approach when it comes to the learning of concepts, as we consider conceptualization as being inherent within epistemic practices. In our work, pedagogical practices are modeled (...) as learning games and epistemic practices in science education are characterized as enacted epistemic games emerging through the unfolding of learning games. Science practices are modeled as source epistemic games since they are the source of the knowledge at stake in pedagogical practices. From this point, we examine closely how playing learning games can enable students to play enacted epistemic games and then in turn the source epistemic games at the core of conceptual understanding. Thus, the main contribution of this paper is to link pedagogical practices to epistemic practices in science education and to science practices in general. Our method is consistent with this epistemological framework as our case study on the concept of earthquakes in a 5th grade classroom sequence illustrates. Following an investigation of two experienced teachers and their classes during a teaching unit, our analysis shows how teaching effectiveness is determined by a dialectic. This entails on the one hand a didactic continuity between learning games and enacted epistemic games and, on the other, an epistemic continuity between enacted epistemic games and source epistemic games. (shrink)

In this article I discuss some of the findings of an on-going ethnographic study of two once-weekly circuit training classes held in one of the growing number of private health and fitness clubs. The article has four aims. First, to demonstrate and explore the active role of the body in a central practice of body modification/maintenance: i.e. circuit training. Second, to demonstrate that circuit training is a social structure which both shapes the activity of the agent and is shaped by (...) that (shaped) agent. I aim also to explore this structuration process. Third, to draw out a number of aspects of the sociality of body maintenance/modification. Training, I argue, is a form of symbolic interaction, localized within specific and durable social networks. The final aim of the article is to weave these various claims together into a coherent overall account of circuit training as a form of body modification. As an investigation of the embodied nature of practices of body maintenance and the active role of social agents in relation to these practices the article rejoins an important strand of sociological investigations of ‘the body’. At the same time, however, the article seeks to challenge those approaches, often rooted in Foucauldian analysis, which portray the body as ‘docile’ in relation to body maintenance. Foucauldian inspired studies often reify practices of modification as ‘technologies’ or ‘apparatuses’, ignoring the active role of embodied agents in these practices and eliding the difference between texts which prescribe ways of acting and the more messy and complex reality of those ways of acting. (shrink)

A critical review of Bourdieu’s theory of the state is developed here against the backdrop of both his wider theoretical project and empirical studies. Elaborating the concepts of symbolic capital, symbolic violence, and symbolic domination, the centrality that Bourdieu accords to symbolic forms is compared to benchmark Weberian accounts that start with the state monopoly of violence. Reviewing also some of the burgeoning secondary literature discussing his theory of the state, Bourdieu’s writings, which encompass various antinomies, are shown to vacillate (...) between two distinct perspectives—a strong and a weak theory of the state. His rejection of the “physicalist” approaches of Marx, Elias, and Tilly is elaborated and subject to a counter-critique, particularly in relation to the notion of symbolic “violence.” Bourdieu’s account of the state is shown to be as much a political as theoretical intervention. His antagonism towards Marxist accounts in particular is shown to be rooted in a pragmatic interest in the role of the “left hand of the state” in progressive reform; and this perspective is traced back to the twin influences of Durkheim and Hegel, French republicanism, and in particular the potential of the state to express a universal interest. At the same time, compared with sophisticated Marxist and Weberian accounts and the work of Norbert Elias and Gramsci, Bourdieu’s theory is shown to be severely lacking in the way that he deals with violence and coercion. His “expanded materialism,” particularly with the “strong theory,” bends the stick too far and overplays the symbolic basis of consent. Nevertheless, Bourdieu’s insights with regard to the pervasive influences of state practices of classification, taxonomy, delegation, and naming are shown to have real utility with regard to focused empirical investigations of the state in modern societies. (shrink)

To better understand the work of pre-Darwinian British life researchers in their own right, this paper discusses two different styles of reasoning. On the one hand there was analysis:synthesis, where an organism was disintegrated into its constituent parts and then reintegrated into a whole; on the other hand there was palaetiology, the historicist depiction of the progressive specialization of an organism. This paper shows how each style allowed for development, but showed it as moving in opposite directions. In analysis:synthesis, development (...) proceeded centripetally, through the fusion of parts. In palaetiology, development moved centrifugally, through the ramifying specialization of an initially simple substance. I first examine a community of analytically oriented British life researchers, exemplified by Richard Owen, and certain technical questions they considered important. These involved the neurosciences, embryology, and reproduction and regeneration. The paper then looks at a new generation of British palaetiologists, exemplified by W.B. Carpenter and T.H. Huxley, who succeeded at portraying analysts' questions as irrelevant. The link between styles of reasoning and physical sites is also explored. Analysts favored museums, which facilitated the examination and display of unchanging marine organisms while providing a power base for analysts. I suggest that palaetiologists were helped by vivaria, which included marine aquaria and Wardian cases. As they became popular in the early 1850s, vivaria provided palaetiologists with a different kind of living and changing evidence. Forms of evidence, how they were preserved and examined, and career options all reinforced each other: social and epistemic factors thus merged. (shrink)

It has often been said that discourse ethics as developed by Jürgen Habermas can be understood as a dialogical continuation of the monological ethics developed by Immanuel Kant, as formulated in the categorical imperative in Grounding for the Metaphysics of Morals. Like Kant’s categorical imperative, Habermas’ principle of universalization specifies a rule for impartial testing of norms for their moral worthiness. This article will substantiate that discourse ethics develops a dialogical version of the categorical imperative, and will make this explicit. (...) This is done by presenting a new interpretation of the Kantian ethics. Renewing the traditional understanding, four instead of two or three formulations of the categorical imperative are identified. Finally it is shown how this interpretation relates to Jürgen Habermas’ discourse ethics. This analysis shows that one must specify which formulation of the categorical imperative one is talking about when discussing it. (shrink)

This article investigates the status of Norbert Elias’s conception of the sociology of knowledge as the means to provide a new epistemological security for sociology. The author of the article argues that this translates into an effective critique of the underlaboring model of the relationship between philosophy and the social sciences, which is consistent with Elias’s attempt to consolidate his own sociological theory. Nevertheless, the author argues that Elias’s sociology of knowledge runs into problems in its attempt to evade the (...) problem of relativism in explanation, and in its conception of human agency. (shrink)

This article argues that the modern world is not only produced by, and is promoting, processes of rationalization and disenchantment, but is also the site of `enchanting' influences that are genuinely `charming' or `magical'. Such modes of influencing rely increasingly on the power of images, and on theatre-like performances of words or discourses. The impact takes place under conditions that, following Victor Turner's work, could be called `liminal', and which can be turned through `imagemagic' into a state of `permanent liminality'. (...) A path-breaking analysis of such influences can be found in Shakespeare's A Midsummer Night's Dream, written at a highly liminal moment in European history, the end of the Renaissance and the unfolding of the Reformation. It is argued that the central problem of the play is the source of the power that motivates, from the inside, human beings. Shakespeare attributes this power to images through which human beings can be incited to act, in particular to fall in love, and assigns a decisive role in the manipulation of such images to the Trickster figure of folk-tales and myths. Such image-magic makes its victims believe that they gained enlightenment, maturing to reason, exactly when succumbing to its influence; while its lasting impact is the confusion of the senses, or the power to distinguish and discriminate. (shrink)

Norbert Elias’s concept of the civilizing process is perhaps the most controversial aspect of his work, attracting frequent criticism for its perceived Eurocentrism, as well as impassioned defences that critics have misunderstood the concept. In this piece, I explore how The Civilizing Process channels unacknowledged Eurocentric stereotypes in ways that infuse the theory at a depth level. I then examine the downstream ramifications of these stereotypes by contrasting Elias’s analysis of the Holocaust, as presented in The Germans, with his analysis (...) of colonialism as presented in The Civilizing Process. I argue that Elias’s failure to integrate forms of state violence directed at the colonial periphery undermines his ability to analyse state violence in the core. A more adequate approach would theorize ‘civilization’ as an ambivalent and contradictory process whose violent character is often – though not always – more exposed and visible on the periphery. (shrink)

The article seeks to highlight the relation between ontology and communication while considering the role of AI in society and environment. Bioinformationalism is the technical term that foregrounds this relationality. The study reveals instructive consequences for philosophy of technology in general and AI in particular. The first section introduces the bioinformational approach to AI, focusing on three critical features of the current AI debate: ontology of information, property-based vs. relational AI, and ontology vs. constitution of AI. When applied to the (...) themes of relationality and non-anthropocentric communications, bioinformational insights highlight an inclusive and meaningful groundwork for understanding AI by ‘relating’ it with society and the environment through an engagement with the ongoing critique of human supremacy. In the second section, we move from ‘relating’ AI to ‘rewilding’ AI by proposing taxonomical classification for certain technological entities. We situate our proposal in the broader personhood debate with the proposal of taxonomical ranking. In the last section, we show an instance of a relational approach steeped in substantialist ontology by introducing the fourth feature of the AI debate. A broad critique of Floridi’s philosophy of information introduces this fourth feature from the domain of philosophy and sociology to address various theoretical and ecological problems with current relational accounts. In doing so, we argue for ‘communication’ to be the replacement of ‘information’ as the moral unit. A bioinformational understanding of AI advocates taking ontological commitments seriously at all levels of informational and technological processes and products. (shrink)

There is much interest in moving AI out into real world applications, a move which has been encouraged by recent funding which has attempted to show industry and commerce can benefit from the Fifth Generation of computing. In this article I suggest that the legal application area is one which is very much more complex than it might — at first sight — seem. I use arguments from the sociology of law to indicate that the viewing of the legal system (...) as simply a rule-bound discipline is inherently nave. This, while not new in jurisprudence, is — as the literature of AI and law indicates — certainly novel to the field of artificial intelligence. The socio-legal argument provided is set within the context of AI as one more example of the failure of scientific success and method to easily transmit itself over into the social sciences. (shrink)

In their respective analyses of Western civilizations, both Norbert Elias and Michel Foucault were concerned to overcome metaphysical notions of power and freedom, seeing them as relations rather than as properties possessed by some groups and individuals but not others. This essay explores the similarities between their understanding of power and freedom as relations. However, there are many differences between these two theorists, most important of which is the Nietzschean philosophy that is the foundation of Foucault's analysis. Central to the (...) Foucauldian and Nietzschean understanding of power and freedom is the concept of "agonism," the eternal contest between humans. The author argues that this concept reintroduces metaphysics to the analysis of power and freedom in the form of a metaphysics of conflict. Elias's work offers a better way out of metaphysics because it is based on a sociological ontology from which truly relational concepts of power and freedom can be devised. (shrink)

The centrality of Lévinasian ethics to Zygmunt Bauman’s sociological vision has been affirmed by a number of writers. However, the way in which Bauman attempts to think through the implications of this ethical framework for political decision-making on a global scale has been seen as highly problematic. In recent years, Bauman has arguably begun to veer towards what can be seen as a more ‘legislative’ position, prioritizing what Lévinas calls archic issues relating to government, foundation and sovereignty, and arguably jettisoning (...) his earlier commitment to socialism as the ‘active utopia’. It is the aim of this article to track this move in Bauman's thought, first of all locating structural continuities between his earliest English-language books written during the 1970s with those of the 1990s. It is shown that while much of the same terminology is carried over into his 1990s work, Bauman moves away from affirming the dynamics of human history and the almost ontological necessity of utopia, towards a sociologically suspect individual moral impulse which exists outside distinct social and historical formations. The sheer enthusiasm with which Bauman took hold of this idea had the result of completely frustrating the movement back to social formations. As such, it is argued that as Bauman moved towards theorizing the individual in ‘liquid modernity’ or consumer society, he developed a highly problematic concept of the individual which relies on the sociologically deterministic understandings of the human being which he was attempting to move away from before and during his engagement with Lévinas. (shrink)

This article responds to Richard Kilminster’s critique of my earlier article published in Philosophy of the Social Sciences (2014), which raised questions about the status and limits of Norbert Elias’s sociology of knowledge. The article takes issue with Kilminster’s claim that the earlier piece identified “fatal” flaws in Elias’s approach and aimed at re-asserting philosophical authority over the social sciences. It is argued that, on the contrary, the earlier article was broadly sympathetic to Elias’s visions of both the sociology of (...) knowledge and of the social sciences more generally. However, some of the concepts that Elias regarded as central to these, especially the key notion of “social processes,” are highly problematic, and others have been superseded by more recent developments. This article also defends the need for “under-laboring” within the social sciences, arguing that it does not carry the kinds of connotations that Kilminster imagines. (shrink)

In this introduction we highlight Norbert Elias’s bold attempt to build a general model of the human sciences, integrating the social and natural sciences. We point to a range of different disciplines, emphasizing how he rarely developed a consistent critique of individual disciplines, though he often made some very fruitful suggestions about they should be reconceptualized in a relational and more integrative way. Based on our own research on survival units and the contributions to this special issue, we discuss the (...) innovative potential of his ambition for transdisciplinary research, while at the same time offering an overview of some of the limitations in his theoretical perspective. We reassess his attempt to integrate the natural and social sciences within one universal testable model, and, at the same time, we consider areas like religion and economics that were rarely systematically investigated in his own theoretical approach. (shrink)

In this recent history of British sociology, Andrew Halsey suggests an intriguing connection between political economic régimes in the twentieth century and the development of sociology as an academic discipline, dividing British sociology into four periods, 1900-1950, 1950-1967, 1968-1975, and 1975-2000. In this way, by connecting disciplinary developments with contemporaneous régimes of economic regulation, Halsey begins to outline a sociology of sociology. However, although much of Halsey's book is informative, especially his description of the period from 1950-1967 when he personally (...) entered the discipline, Halsey ultimately fails to develop his sociology of the discipline sufficiently, especially after 1967. Although it does not claim to be comprehensive, this essay attempts to develop Halsey's sociology of the discipline. Key Words: British sociology • social theory • twentieth century. (shrink)

The article explores a range of social scientific representations of credit and debt in the United States and Britain and how these have been organized around the problem of freedom. On the one hand, credit is projected as productive, embodying and securing liberal values of individual autonomy and self-determination. On the other, debt is portrayed as consumptive, ensnaring the individual, subverting her or his will and undermining the capacity for self-determination. The classic cultural injunction against consumer borrowing is captured under (...) the rubric of the Puritan ethic which portrays indebtedness as contrary to the values of individual freedom and autonomy; however, it is shown here how the meanings attached to credit and debt have always been ambiguous in practice. Over the 20th century, and continuing today, a number of economic writers have attempted to legitimize the development of consumer credit by demonstrating how it contributes towards freedom and security. However, it is shown how these accounts shift in response to changing economic discourses as well as credit’s growing pervasiveness. In contrast, sociological writers have tended to criticize the accumulation of debt as damaging to both individual autonomy and societal welfare. Again, these accounts also manifest a notable change in emphasis over time in response to shifting constructions of the problem of social change. Finally, recent empirical work is drawn upon to demonstrate the ways in which freedom itself can be a contingent and contextual element in the production of consumer credit. (shrink)

This article examines the recent work of the sociologist Arpad Szakolczai as he attempts to conceptualize the programme of ‘reflexive historical sociology’ in the ‘life-works’ of Max Weber, Eric Voegelin and Michel Foucault as well as Norbert Elias, Lewis Mumford and Franz Borkenau. Particular attention is paid to the innovative manner in which the work of the anthropologist Victor Turner is used to explore the biographies of these social theorists as in effect performative life-works in which crucial liminal periods and (...) experiences are seen as facilitating new understandings. It is suggested that the life-work approach to social theory adds an important reflexive dimension to the analysis of social thought. (shrink)

Norbert Elias (1897–1990) achieved international recognition as a major sociologist only towards the end of his long life. As a German Jewish refugee in England, he did not even gain a secure academic post (at the University of Leicester) until he was 57. Apart from his magnum opus, Über den Prozess der Zivilisation [The Civilizing Process], which was published obscurely in 1939, all his other books and most of his essays were published after his formal retirement. These personal recollections date (...) from that last highly productive part of his life, when he gradually attracted an extensive international following. They depict his foibles, some endearing, some that seemed perversely to stand in the way of his growing reputation. (shrink)

This paper urges contemporary Business Ethicists to reconsider the relationship between habit and virtue in the light of recent debates between contemporary philosophers and scientists. Synthesizing insights from current Neuroscience, from twentieth century American Pragmatism and from nineteenth century French Aristotelianism, this emergent intellectual tradition proposes a dynamic account of habit’s embodiment which we will first describe and then advocate. Two recurring suggestions within this habit renaissance are of particular relevance to Business Ethicists: firstly, that there is a ‘plastic’ structure (...) pertaining to habit and, secondly, that there is a processual ‘double-law of habituation’. Taken together, these accounts of habit and habituation provide virtue ethicists with a basis for claiming analytic and pragmatic authority within applied ethics debates in general and within Business Ethics debates in particular. We develop this argument in three steps. Firstly, we elaborate upon why habits are said to be plastic and why the process of habituation is said to be characterised by a double-law. Secondly, we distinguish this account of habit’s relationship to virtue from, and where necessary defend it against, the influential articulations of the habit: virtue relationship provided by situationism, by deontology and by communitarianism, respectively. Finally, we draw practical lessons from the initial elaborations made in the argument’s first step, and the subsequent clarifications provided in its second step, by announcing seven characteristics of highly effective virtue habituation projects. (shrink)

This article addresses the Danish concept ‘sammenhængskraft’ in its shifting articulations in the Danish public debate from 1994-2010. By combining a discursive analytical approach with Reinhart Koselleck’s notion of asymmetric counterconcepts it is demonstrated how the concept is embedded in various political discourses. Through this process, which is described as a semantic battle, it gradually changes its meaning from an open social political concept used in particular when discussing future socio political challenges in the well fare state to a national (...) conservative – and defensive – key concept. It is argued that when usedin a political conflict as a conceptual tool with which to fight the enemy the term ‘sammenhængskraft’ creates disintegration rather than cohesion. (shrink)

Clear definitions of alienation and solidarity are needed as a step toward an explicit theory of social integration. The idea of alienation has played a key role in the development of sociology, but it's meaning has never been clear. Both theories and empirical studies confound relational-dispositional, cognitive-emotional and/or interpersonal-societal components. This essay proposes definitions that follow from the work of Erving Goffman and others. Goffman's idea of "co-presence" implies a model of solidarity as mutual awareness to the point of merging (...) consciousness. It appears that this concept of solidarity could be the main component of shared context, consensus, genuine love and social facts. Two empirical approaches are described, one with moment by moment analysis of dialogue, the other using sample surveys. With the use of mathematical notation, the survey method might be used to analyze social facts. The model could also form the basis for an explicit and testable theory of social integration. (shrink)

This paper argues that the phenomenon of globalisation can be best understood as the secularisation and widespread extension of a particular type of life?conduct that originated in Western monasticism. This concerns not substantive content but modality and form, like the self?sustaining methodical regularisation of the everyday conduct of life in closed and partitioned space aiming at rationalisation and perfection. This type of inner?worldly asceticism was a successful response to the challenge of chaotic ?liminal periods of transition, following a wholesale dissolution (...) of order. However, the solution represents a generalisation of liminality into a permanent condition, explaining both the innovativeness and creativity of modern societies, but also their characteristic tempo of hectic change that disrupts stable human relationships and the coexistence with animals and plants, losing balance and measure. (shrink)

The thesis introduces and criticizes the discourse on technology, with a specific reference to the concept of AI. The discourse on AI is particularly saturated with reified metaphors which drive connotations and delimit understandings of technology in society. To better analyse the discourse on AI, the thesis proposes the concept of “Expected AI”, a composite signifier filled with historical and sociocultural connotations, and numerous referent objects. Relying on cultural semiotics, science and technology studies, and a diverse selection of heuristic concepts, (...) the thesis delves beneath the surface of AI discourse and demonstrates the hidden political, social, cultural, and ecological dangers of AI. The entanglement of the discourse(s) with (science) fiction, folklore, myth, and religion impacts how AI is perceived and received, as well as the expectations to AI-enabled technologies now and in the future. The thesis also proposes a more ethical and comprehensive ontological model for AI systems. The model describes AI systems as complex figurations, considering their socio-material organisation, global economic-material becoming, and impact on the environment, social institutions, and the semiosphere. The dissertation argues that AI should be understood not just as an object or sociotechnical system, but as its entire product chain encompassing people and cultures, as well as the used resources and impact (both material-ecological and semiotic) on a planetary scale. (shrink)

Rituals in dying and mourning have a social and a psychic aspect: they have the twin function of diminishing the danger of succumbing to intense emotions (fear, despair, powerlessness and grief) by evoking a feeling of solidarity, and of enhancing the sense of being connected to a larger community, on which basis these emotions are acknowledged as well as dimmed and kept under control. As the changes in mourning ritual of the last half of the 20th century demonstrate, the relation (...) or balance between these social and psychic functions of mourning rituals has been changing. From the 1960s onward, many traditional rituals came under suspicion and were pushed aside. Since the 1980s, a quest for new rituals has emerged. The article will address the question of what has changed in the social and individual regulation of these feelings by comparing old, mostly religious rituals, to more recent ones. The latter will be interpreted as part of a highly individualized quest for societal recognition and solidarity, demonstrating how processes of individualization, `solidarization' and globalization are interconnected. (shrink)

Family farming, understood as a household which combines family, farm and commercial activity, still represents the backbone of the world’s agriculture. On family farms, labour division has generally been based on complementarity between persons of different gender and generations, resulting in specific male and female spheres and tasks. In this ‘traditional’ labour division, gender inequality is inherent as women are the unpaid and invisible labour force. Although this ‘traditional’ labour division still prevails through time and space, new arrangements have emerged. (...) This paper asks whether we are witnessing changes in the unequal structure of family farming and analyses the diversity of farming family configurations, using the Swiss context as a case study. The typology of farming-family configurations developed, based on qualitative data, indicates that inequalities are related to status on the farm and position in the configuration rather than to gender identity per se. This insight enables a discussion of equality and fairness in a new light. This paper shows that farming-family configurations are often pragmatic but objectively unequal. However, these arrangements might still be perceived as fair when mutual recognition exists, resulting in satisfaction among the family members. The paper concludes that although family farming presents challenges to gender equality, some types of farming-family configurations offer new pathways towards enhanced gender equality. (shrink)

Sociologists are fond of game metaphors. However, such metaphors rarely go beyond casual references to generic games. Yet games are little social systems, and each game offers a distinctive perspective on the relationship between rules and constraints, on the one side, and emergent order, on the other. In this article, we examine three games—chess, go, and poker—for sociological insights into contested social arenas such as markets, warfare, politics, and the professions. We describe each game's rules and emergent properties, and then (...) offer a brief theorization of the social world through the "lens" of that game. Then we show how a study of the three games advances the sociology of strategy by enriching ideas about skill, position, and strategic dilemma. (shrink)

Norbert Elias’s early work – specifically ‘Idea and Individual’ – offers a positive account of philosophy’s potential contribution towards historically oriented concrete sociological investigation. His later work, on the other hand, characterizes philosophical investigation as little more than a distraction from the myth-exposing vocation of the sociologist. This later ‘post-philosophical’ account of figurational sociology predominates today. Within this article, however, I suggest it has come to prominence through a series of dubious rhetorical strategies, most notably subtextual hearsay and disingenuous caricature. (...) By dispensing with the post-philosophical rhetoric, I argue, figurational sociologists might again, following the Elias of ‘Idea and Individual’, take the possibility of a philosophically grounded sociology seriously. If the article does not convince figurational sociologists to revisit philosophy as a potentially positive sociological resource, however, my effort will not have been wasted for as long as it demonstrates the presently dubious nature of their post-philosophical rhetoric. (shrink)

Foucault observe que, par rapport aux relations de pouvoir, une personne est toujours « ... confrontée à des phénomènes complexes qui ne se soumettent pas à la forme hégélienne de la dialectique ... Du coup, ce qui a fait grandir le pouvoir, alors il s'habitue à l'attaquer. » Le pouvoir est invariablement retiré, réorganisé et réinvesti dans de nouvelles formes et modalités. Dans une approche hétérotopique, l'émancipation de l'uniformité émotionnelle et de la résistance aux scripts émotionnels se transforme rapidement en (...) une nouvelle forme de gouvernance où la résistance devient une discipline qui, à son tour, offre des opportunités de résistance. Michael Polanyi a identifié deux types différents de connaissances : explicites (transmises à l'aide d'un langage formel qui peut être codé par des artefacts) et tacites (impliquant une expérience directe qui ne peut pas être communiquée dans pas de mode codé). DOI: 10.13140/RG.2.2.18685.69607. (shrink)

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.

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 (...) the self. DOI: 10.13140/RG.2.2.34616.37123. (shrink)

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 (...) intelligence, Emotional intelligence in research and education, Philosophy of emotional intelligence, Emotional intelligence in Eastern philosophy), Emotional intelligence in organizations (Emotional work, Philosophy of emotional intelligence in organizations, Criticism of emotional intelligence in organizations, Ethics of emotional intelligence in organizations). In the Conclusions I present a summary of the statements in the paper. CONTENTS: Abstract 1. Emotions 1.1 Models of emotion 1.2 Processing emotions 1.3 Happiness 1.4 The philosophy of emotions 1.5 The ethics of emotions 2. Emotional intelligence 2.1 Models of emotional intelligence 2.1.1 Model of abilities of Mayer and Salovey 2.1.2 Goleman's mixed model 2.1.3 The mixed model of Bar-On 2.1.4 Petrides' model of traits 2.2 Emotional intelligence in research and education 2.3 The philosophy of emotional intelligence 2.3.1 Emotional intelligence in Eastern philosophy 3. Emotional intelligence in organizations 3.1 Emotional labor 3.2 The philosophy of emotional intelligence in organizations 3.3 Critique of emotional intelligence in organizations 3.4 Ethics of emotional intelligence in organizations Conclusions Bibliography DOI: 10.13140/RG.2.2.32802.79041 . (shrink)

Although Pierre Duhem is well known for his conventionalist outlook and, in particular, for his critique of crucial experiments outlined in his thesis on the empirical indeterminacy of theory, he also contributed to the scholarship on the psychological profiles of scientists by revising Pascal’s famous distinction between the subtle mind and the geometric mind. For Duhem, the ideal scientist is the one who combines the defining qualities of both types of intellect. As a physicist, Duhem made important theoretical contributions to (...) the field of thermodynamics as well as to the then-nascent physical chemistry. Due to his rejection of atomism and his unrelenting critique of Maxwell’s electrodynamics, however, in his later years, Duhem’s work was surpassed and abandoned by the dominant tendencies of physics of the time. In this essay, I will discuss whether Duhem himself can be understood through the lens of his own account of the scientist’s psychological profile. More specifically, I examine whether the subtle mind – to which he seems to assign greater cognitive value – in fact plays a key role in Duhem’s critique of the English School, or if his preference for the axiomatic structure of theoretical physics shows a greater affinity with the geometric mind. (shrink)