The paper deals with the relationship between emotions, production and reproduction of social inequalities. Starting from the discussion of those peculiar interwoven processes of “sociogenesis” and “psychogenesis” in N. Elias’s sociology, it stresses the role played by emotions in the forms of human living and in the features of social interdependencies, in particular to their power unbalances. . As is known, Elias does not offer a proper “sociology of emotion”; rather he provides a social theory in which emotions are an integral and inescapable part of social life and of social habitus and must be taken into account when dealing with any sociological theme. To understand the different ways in which human beings form different societies of individuals, one has inevitably to consider also the emotional elements of actions, reactions, relationships and interdependencies. Fears, repugnancies, distastes, approval and disapproval, charisma, pride and laughter are just some of the ways by which, according to Elias, emotions enter the field of sociology. And the way in which they do differs in time and space, so that all of them have to be watched in their processual transformations. In other words, the way in which emotions are experienced by individuals, and the social dimensions of human feelings and emotions have to be regarded as specific part of social habitus. And the way in which they do differs in time and space, so that all of them have to be watched in their processual transformations. Three points of this approach will be treated: 1) the overcoming of dualism in sociological theory (first of all the dichotomy rational/emotional, but also natural/social; individual/social; macro/micro); 2) everyday life as the main and more fruitful level on which to observe the figurational processes of psychogenesis and sociogenesis; 3) the possible implication of considering emotions such as pride, fear, repugnance as sources of labeling and stigmatization that contribute to ”crystallize” the system of inequalities, giving them an ideological appearance of normality and incontrovertibility.
Emotions, everyday life, social habitus / Angela Perulli. - ELETTRONICO. - (2016), pp. 1-17. (Intervento presentato al convegno Changing Power Relations and the Drag Effects of Habitus: Theoretical and Empirical Approaches in the Twenty‐First Century tenutosi a Muenster) [10.13140/RG.2.2.35915.39209].
Emotions, everyday life, social habitus
Angela Perulli
2016
Abstract
The paper deals with the relationship between emotions, production and reproduction of social inequalities. Starting from the discussion of those peculiar interwoven processes of “sociogenesis” and “psychogenesis” in N. Elias’s sociology, it stresses the role played by emotions in the forms of human living and in the features of social interdependencies, in particular to their power unbalances. . As is known, Elias does not offer a proper “sociology of emotion”; rather he provides a social theory in which emotions are an integral and inescapable part of social life and of social habitus and must be taken into account when dealing with any sociological theme. To understand the different ways in which human beings form different societies of individuals, one has inevitably to consider also the emotional elements of actions, reactions, relationships and interdependencies. Fears, repugnancies, distastes, approval and disapproval, charisma, pride and laughter are just some of the ways by which, according to Elias, emotions enter the field of sociology. And the way in which they do differs in time and space, so that all of them have to be watched in their processual transformations. In other words, the way in which emotions are experienced by individuals, and the social dimensions of human feelings and emotions have to be regarded as specific part of social habitus. And the way in which they do differs in time and space, so that all of them have to be watched in their processual transformations. Three points of this approach will be treated: 1) the overcoming of dualism in sociological theory (first of all the dichotomy rational/emotional, but also natural/social; individual/social; macro/micro); 2) everyday life as the main and more fruitful level on which to observe the figurational processes of psychogenesis and sociogenesis; 3) the possible implication of considering emotions such as pride, fear, repugnance as sources of labeling and stigmatization that contribute to ”crystallize” the system of inequalities, giving them an ideological appearance of normality and incontrovertibility.
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