In sociology, rituals are considered a social practice with powerful effects, and a prerequisite for functioning and sustainment of society itself. It was Durkheim who first identified the need for ...repeated ritual encounters among humans, in the sense of providing recurrent and cohesive emotions of joy, ecstasy, comfort, shame, pride, etc. However, the theory of rituals which took human emotions into account was proposed much later. This paper will argue for the social importance of everyday, mundane, or leisure rituals such as sports matches, music concerts, and routine conversations, gossip, or meetings over a drink or coffee, as ritual interactions strongly mediated by social emotions. These leisure interaction rituals create important personal experiences and meaningful personal histories, while having significant effects for the society as a whole. The paper claims that societies are not being "held together" by some abstract entity, such as social system or culture, but only through the pockets of micro-solidarity occurring when individuals ritually meet in emotionally charged interactions. It is the social interaction in leisure that generates essential social emotions, social ties, and group solidarity, thus representing the actual glue that holds society together.
In the paper, we discuss the relevance of the concept of habitus, developed by the French sociologist Pierre Bourdieu, in the research of social inequalities and divides in digital practices. We ...approach digitalisation as a field of practice and social inequality, in which social processes are deeply imbued with the mediation of technologies. We particularly emphasise dimensions and levels of digital inequalities and divides, including the first-level digital divide that points to Internet access, the second-level digital divide that aims to differentiate the binary inequalities of Internet access from inequalities in skills and uses, and the third-level digital divide that poses the question of inequalities in the outcomes of Internet use. We present relevant empirical studies, with the aim of testing our main hypothesis regarding the relevance of the concept of habitus as an adequate research tool in the field. We confirm the hypothesis, demonstrating that this concept has both theoretical and methodological significance in the research of digital divides and inequalities.
Apstrakt: U radu su predstavljeni doprinosi sociologiji emocija od strane Ervinga Gofmana, odnosno data je analiza uloge i mesta emocija u Gofmanovom teorijskom nasleđu. Predstavljena je njegova rana ...analiza stida i posramljenosti, ali su emocije istaknute i kao ključni aspekt Gofmanove potonje sociologije rituala i sociologije interakcije. Na ovaj način, njegova sociološka teorija se (re)konceptualizuje kao deo dirkemovske teorijske tradicije, a emocije se predstavljaju kao neodvojivi element svakog adekvatnog razmatranja njegovih teorijskih doprinosa sociologiji. Na kraju, Gofmanova sociologija emocija analizirana je i kao svojevrsno nastojanje za integracijom (makro)strukturno i (mikro)situaciono orijentisanih pristupa u sociologiji, zbog čega se tvrdi da ona zaslužuje pažnju teorijske sociologije u celini.
Ključne reči: Emocije, sociologija emocija, stid, ritual, društvena interakcija, Erving Gofman.
This paper calls into question the ontological privilege of the human species that rests on many misguided ideas. One of these ideas is that Homo sapiens is the only species that possess culture. In ...this sense, the problem of (defining) culture is emphasised in the context of the so-called minimalist and expansionist definitions. Furthermore, this paper details examples of cultural behaviour in non-human animals. The components commonly considered necessary to speak of true culture are also critically analysed. These components are social learning, language, symbols, the theory of mind, history, tradition, natural pedagogy, and the cumulativeness of culture. Finally, this paper brings attention to the implications of a more adequate, expansionist and naturalistic, definition of culture based on evolutionary (Darwinian) grounds.
U ovom se članku argumentira da je Marquis de Sade izvorniji i važniji filozof Prosvjetiteljstva no što se inače smatra. Tvrdimo da je de Sade i za suvremeno vrijeme važan autor i naturalistički ...mislitelj vrijedan pozornosti s obzirom na suvremenu znanost, religiju, (homo)seksualnost, političko nasilje i prevladavajuće sociokulturne norme. Da bismo dokazali ove tvrdnje, iscrpno analiziramo de Sadeove filozofije naturalizma i materijalizma, tj. njegovu metafiziku i radikalnu etiku »imoralnosti«, temeljenu na viđenju (ljudske) Prirode kao jedinog organizirajućeg, stvaralačkog i uništavalačkog principa. Nadalje, opisujemo njegove ateističke i antiteističke argumente koje dosljedno koristi da bi odbacio mogućnost Boga i svih natprirodnih bića, povezane s njegovim društvenim i političkim kriticizmom društva temeljenog na vjeri. Stoga, ocrtavamo filozofijske argumente koje su ga učinile kontroverznim, nečasnim i odbačenim misliteljem i koji su ga društveno otklonili od prevladavajućeg filozofijskog miljea. Također argumentiramo u korist mogućnosti da zaslužuje istaknutije mjesto u povijesti filozofije koje nije kongruentno s različitim »rehabilitativnim« i »revizionističkim« narativima vezanim uz de Sadea kao ranog prvaka Protuprosvjetiteljstva, protuznanosti i postmodernizma.
Cet article affirme que le Marquis de Sade est un philosophe des Lumières bien plus original et important que ce qui est habituellement pensé. Nous affirmons que Sade est un auteur et penseur naturaliste également important pour l’époque contemporaine qui mérite de retenir notre attention au regard de la science moderne, la religion, l’(homo)sexualité, la violence politique et les normes sociales dominantes. Afin de démontrer ces affirmations, nous analysons soigneusement les philosophies du naturalisme et matérialisme de Sade, à savoir sa métaphysique et son éthique radicale de « l’immoralité », fondée sur sa vision de la Nature (humaine) en tant qu’unique principe organisateur, créateur et destructeur. Par ailleurs, nous décrivons les arguments athéistes et antithéistes dont il se sert de manière cohérente pour rejeter la possibilité de l’existence de Dieu et de tous les êtres supranaturels, couplés à son criticisme sociale et politique d’une société fondée sur la religion. Ainsi, nous dépeignons les arguments philosophiques qui font de lui un penseur controversé, infâme, rejeté, et qui l’ont éloigné socialement du milieu philosophique dominant. Nous argumentons également en faveur de la possibilité qu’il mériterait une place plus importante dans l’histoire de la philosophie qui ne s’accorde pas avec les discours de « réhabilitation » et « révisionniste » attribués à Sade en tant que champion anti-Lumière, antisciences et postmoderniste.
Dieses Paper argumentiert, dass Marquis de Sade ein ursprünglicherer und relevanterer Philosoph der Aufklärung ist, als allgemein angenommen wird. Wir vertreten die Ansicht, dass er auch heutzutage einen angesehenen Autor und einen bemerkenswerten naturalistischen Denker hinsichtlich der zeitgenössischen Wissenschaft, organisierten Religion, (Homo)sexualität, politischen Gewalt und der vorherrschenden soziokulturellen Normen darstellt. Um diese Behauptungen zu belegen, analysieren wir eingehend de Sades Philosophien des Naturalismus und Materialismus, d. h. seine Metaphysik und seine radikale Ethik der „Immoralität“, aufbauend auf der Betrachtung der (menschlichen) Natur als des einzigen organisierenden, schöpferischen und zerstörerischen Prinzips. Darüber hinaus führen wir en détail seine atheistischen und antitheistischen Argumente auf, die er konsequent vorbringt, um die Möglichkeit eines Gottes und aller übernatürlichen Wesen zu verwerfen, gepaart mit seiner sozialen und politischen Kritik an einer Glaubensgesellschaft. So umreißen wir die philosophischen Argumente, die ihn zu einem umstrittenen, anrüchigen und denunzierten Denker machten und ihn sozial vom prägenden philosophischen Milieu distanzierten. Wir treten auch für die Option ein, dass er einen prominenteren Platz in der Geschichte der Philosophie verdient, der nicht kongruent ist mit diversen „rehabilitativen“ und „revisionistischen“ Narrativen in Bezug auf de Sade als einen frühen Verfechter der Gegenaufklärung, Antiwissenschaft und Postmodernismus.
This paper argues that Marquis de Sade is a more original and relevant Enlightenment philosopher than it is commonly thought. We argue that de Sade is a notable author and a noteworthy naturalist thinker in contemporary times as well, concerning modern science, organized religion, (homo)sexuality, political violence and prevalent sociocultural norms. In order to demonstrate these claims, we thoroughly analyse de Sadeʼs philosophies of naturalism and materialism, i.e., his metaphysics and his radical ethics of “immorality”, based on viewing (human) Nature as a sole organizing, creative and destructive principle. Furthermore, we detail his atheist and anti-theistic arguments, which he consistently uses to reject the possibility of a God and all supernatural beings, coupled with his social and political criticism of a faith-based society. Thus, we outline the philosophical arguments that made him a controversial, infamous and denounced thinker, and which socially distanced him from the prevailing philosophical milieu. We also argue for the possibility that he deserves a more prominent place in the history of philosophy which is not congruent with the various “rehabilitative” and “revisionist” narratives regarding de Sade as an early champion of the Counter-Enlightenment, anti-science and postmodernism.
This paper analyzes the sociology of emotions of Erving Goffman, i.e. his theoretical contributions to the sociological study of human emotions. In this regard, emotions are defined as a phenomenon ...that has an important role, and even a central place in Goffman's theoretical endeavor. In order to prove this, we present his detailed analysis of shame and embarrassment, together with the importance he attached to these emotions considering social organization. Furthermore, Goffman's ideas and conclusions that belong to the sociology of emotions are found in his sociological theories of social rituals and social interactions.
For these reasons, emotions are presented as a key element for any appropriate consideration of Goffman's sociological heritage and his contributions to sociological theory. Also, Goffman's sociology is (re)conceptualized as a part of a Durkheimian theoretical tradition, and Durkheim's theory is seen as the key inspiration for Goffman's interest in human emotions. Finally, Goffman's sociology of emotions is also analyzed as a collection of brave and provocative ideas, assumptions and conclusions that are not related solely to this relatively narrow, specific or "esoteric" sociological discipline. Namely, his sociology of emotions is presented as an attempt to integrate (macro)structural and (micro)situational approaches in sociology, which is why it has a wider methodological and (meta)theoretical significance.
U ovom se radu analizira fenomen proizvodnje emocija, s posebnim fokusom na osjećajima sreće i otuđenja u suvremenoj ekonomiji i društvu – i to kao pojavu blisko vezanu uz filozofiju Zapada. U ...pitanju je analiza kulturno i ideološki sveprisutnih praksi upravljanja i/ili kontrole emocijama te emocionalnog rada u postindustrijskoj ekonomiji, ali i u sva-kodnevnom životu i širem društvu. Ideje i prakse kontrole te upravljanja emocijama pritom se analiziraju i (raz)otkrivaju kao dominantni narativ najvećeg dijela povijesti filozofije, kada je riječ o ljudskoj osjećajnosti. Drugim riječima – suvremene prakse socioekonomike osjećanja i kreiranja novih oblika otuđenja ljudi od svog (emocionalnog) rada, rekonceptualiziraju se kao specifična refleksija ili izraz jedne duge i sveprisutne filozofske tradicije.
This paper deals with the phenomenon of manufacturing emotions, particularly the feelings of happiness and alienation in the contemporary economy and society, as a feature that is closely related to ...Western philosophy. It is an analysis of the culturally and ideologically dominant practices of managing and/or controlling emotions, and emotion work in the postindustrial economy, but also in everyday life, in society. The ideas and practices of controlling and managing emotions are then analysed and revealed as the dominant narrative of the largest part of the history of philosophy when it comes to human feelings. In other words, contemporary practices concerning the socioeconomics of emotions, and of alienating people from their (emotion) work are being reconceptualised as a specific reflection or expression of a long and ubiquitous philosophical tradition.
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