Le dieu caché
01 Jan 1921-
About: The article was published on 1921-01-01 and is currently open access. It has received 59 citations till now.
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TL;DR: In this paper, the authors analyse the governmental rationalities that took passions as an object in the French seventeenth century, unleashing the modern transformation in emotional power, and they invert Neostoic logic and affirm a new emotional rule for political government.
Abstract: This article aims to analyse the governmental rationalities that took passions as an object in the French seventeenth century, unleashing the modern transformation in emotional power. The classical question of the intertwining between emotions and rationality is approached through a cultural and historical perspective, analyzing historically situated discourses that define political rationalities that propose to govern, with specific techniques and objectives, certain “emotions”’ that are conceived in a certain way. Passions emerged as an object of government through the statement that passions and not inactive reason were the true drivers of human action. Analyzing the treatises on the government of passions as “arts of government” aimed at the authorities of the period, this article explores initially how Neostoic discourses promoted an exchange between Augustinian government of the will and reason of state’s strategies of manipulation of interests. Subsequently, by scrutinizing the texts of French moralists of the second half of the century, this article shows how, under the influence of Jansenism, they invert Neostoic logic and affirm a new emotional rule for political government: enlightened self-love. The idea that the commerce of selfish passions in the market could promote social peace and material progress cleared the path for the acceptance of a concupiscent order. The article’s contribution resides firstly in the history of the shift in the West’s fundamental emotional rule, love, and secondly in the way in which emotional power could work as a condition of possibility for the emergence of modern economic rationality.
4 citations
TL;DR: In this article, a reflexion a partir des differents arguments plaidant en faveur d'une reponse negative comme d'un reponse positive is proposede dans cet article.
Abstract: ReSUMe. — Proceder a une analyse sociologique des œuvres d’art est-il possible ? Une reflexion a partir des differents arguments plaidant en faveur d’une reponse negative comme d’une reponse positive est proposee dans cet article. Sont ainsi examines attentivement les principaux arguments echanges par les partisans et par les detracteurs de cette sous-discipline de la sociologie de l’art – notamment ceux lies au probleme de l’interpretation (comment controler sociologiquement ce processus lorsqu’il est applique a une œuvre d’art ?) et aux modalites d’administration de la preuve. La discussion des differents arguments avances ne conduit pas a conclure a une impossibilite absolue d’explorer de maniere heuristiquement pertinente le terrain de la sociologie des œuvres, mais a proner une vigilance particuliere et a formuler certains principes a l’attention des sociologues qui investissent – parfois de facon encore trop aventureuse – un tel objet.
4 citations
4 citations
19 Dec 2012
TL;DR: O oficio de sociologo requer a porfia do rigor num meandro de incertezas as mentioned in this paper, sem resguardo cientifico ou tecnico for as aporias que o perseguem, cumpre a sociologisto apostar, passo a passo, em solucoes contingentes.
Abstract: O oficio de sociologo requer a porfia do rigor num meandro de incertezas. Sem resguardo cientifico ou tecnico para as aporias que o perseguem, cumpre ao sociologo apostar, passo a passo, em solucoes contingentes. Esta sina acompanha-o, inclusivamente, nas operacoes mais rotineiras, padronizadas e ate validadas. Sao abordados neste artigo os casos da linguagem e da sequencia das perguntas na redaccao de um questionario para inquerito sociologico, cujos riscos e perversidades nem sempre se vislumbram e ainda menos se previnem.
4 citations
TL;DR: In this paper, a meme balle is used to play a game between two memes, Tun and Fautre, in a place mieux, where Tun is the place mien.
Abstract: Qu'on ne disc pas que je n'ai rien dit de nouveau, la disposition des matieres est nouvelle. Quand on joue a la paume, c'est une meme balle dont joue Tun et Fautre, mais Tun la place mieux. J'aimerais autant que'on me dise que je me suis servi des mots anciens. Et comme si les memes pensees ne formaient pas un autre corps de discours par une disposition differente, aussi bien que les memes mots forment d'autres pensees par leur differente disposition.
3 citations
References
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TL;DR: Parsons as discussed by the authors argued that the difference between society and individual, between social and motivational factors, and between Durkheim and Weber does not matter very much in the field of sociology where this very difference is the core problem of theory.
Abstract: Sociological theory in its present Alexandrian phase seems to be preoccupied with the interpretation of its classical authors.' Doing sociology of religion means doing empirical research on presumably religious persons or institutions; and it means returning to Emile Durkheim or Max Weber for theoretical inspiration. Religion, then, is supposed to work as an integrative factor on the level of total societies and as a motivational factor on the level of individuals. At both levels it supplies the meaning of meaning, a meaningful "ultimate reality". All symbols and values that operate at this highest level of last resources can be qualified as religion -and be it a civil religion in the sense of Rousseau or Bellah. We also know the objections. Religions can stimulate debates and fights. They also have disintegrative effects. Their motivational effect may well be a questioning of religion itself. It may be a social activity, but also a retreat. Statements about the function of religion resemble proverbs. They always need counter-proverbs to be operationally useful. Years ago Clifford Geertz (1966:1) aired the same complaint about dependence upon classical authors with respect to anthropological research. It may have been a mere accident that his lines were written in an essay on the cultural system of religion. But if this coincidence happened only by chance, it still was a significant accident. In fact, systems theory, at that time, was hardly able to deliver the goods. Parsons himself had started be presenting his classical authors. He attempted to show that the difference between society and individual, between social and motivational factors, and between Durkheim and Weber does not matter very much; and that it cannot matter very much in the field of sociology where this very difference is the core problem of theory. This preoccupation with a historical problem, with the split paradigm of individual and society, led Parsons to look for a solution by unfolding the framework of the general action system which could assign appropriate places to the personal system, the social system and other systems as well. He had to pay foreseeable costs. He had to present his generalizations as a purely analytical framework, based on an analysis of the components of the concept of
81 citations
TL;DR: In this paper, the authors present a list of states that are essentially by-products of rationality, bias, and ideology, including sour grapes, as well as byproducts of belief, bias and ideology.
Abstract: Preface and acknowledgements 1. Rationality 2. States that are essentially by-products 3. Sour grapes 4. Belief, bias and ideology References Index.
70 citations
TL;DR: In this article, cultural awareness as vocabulary learning is used for language learning in the context of cultural awareness in the language domain, and the results show that cultural awareness is useful in vocabulary learning.
Abstract: (1997). ‘Cultural awareness’ as vocabulary learning. The Language Learning Journal: Vol. 16, No. 1, pp. 51-57.
61 citations
Dissertation•
03 Dec 2008
TL;DR: In this article, a travail de recherche propose to consider the pratique du cinema dans les salles Art et Essai comm as un processus dynamique de mise en relation des individus avec les films and des indivus entre eux.
Abstract: Dans une visee communicationnelle et sociologique, ce travail de recherche propose de penser la pratique du cinema dans les salles Art et Essai comme un processus dynamique de mise en relation des individus avec les films et des individus entre eux. Il repose sur deux enquetes par questionnaire auto-administre conduites aupres de spectateurs frequentant des salles de cinema Art et Essai de la region Provence-Alpes-Cote d'Azur. Ces donnees sont completees par des analyses semio-discursives de critiques de cinema prelevees dans le magazine Telerama et dans le programme du cinema d'Art et Essai Utopia (Avignon) ainsi que par une serie d'analyses filmiques s'inscrivant dans le champ d'une sociologie esthetique du cinema. L'objectif est d'etudier la formation socio-discursive de la valeur dans le champ du cinema et de voir en quoi cette valeur participe de la constitution d'ensembles communautaires de pratiquants autour de la notion d'Art et Essai, en tant qu'elle circule et genere des representations. La premiere partie propose de definir l'objet de la recherche : la pratique du cinema dans les salles Art et Essai. Elle construit des outils permettant de saisir empiriquement cette pratique et demontre qu'elle engage un rapport specifique au social. La deuxieme partie montre que les recherches sur la pratique du cinema en salle reduisent, le plus souvent, l'activite spectatorielle a un geste d'appropriation des films alors que cette activite renvoie tout autant a un geste de constitution sociale de la valeur sociale des films. Enfin, la troisieme partie etudie la maniere dont les individus se positionnent et reagissent vis-a-vis de cette valeur. Elle montre qu'il y a une identite de l'Art et Essai autour de laquelle se constituent des agglomerats d'individus assimilables a des regroupements communautaires. Elle permet ainsi de repenser ces espaces de pratique a partir de la notion de communaute. En s'appuyant sur l'etude de la pratique cinematographique, cette recherche propose, plus largement, de discuter la pertinence de la question de l'(il)legitime des objets culturels.
34 citations