Norbert Elias, George Herbert Mead, and the Promise of Embodied Sociology

Shalin, Dmitri N.

doi:10.1007/s12108-020-09465-x

Cited by 2 publications

(1 citation statement)

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“…Pragmatism has inspired many perspectives in the sociology of emotions, both directly (Bruni, 2019;Denzin, 2017;Katz,1999;Scott, 2021;Shott, 1979) and indirectly (Burkitt, 2012;Holmes, 2010;Scheff, 2003). Pragmatism, once mistakenly labeled as solipsist and subjectivist, has been enthusiastically rediscovered through a relational and affective lens, while being supported by the ideas of other thinkers, such as Bourdieu (Crossley, 2013;Emirbayer & Goldberg, 2005), Merleau-Ponty (Gallagher, 2017), Elias (Lampredi, 2023;Shalin, 2020), Simmel (Kusch, 2019), and many others. However, nowadays there are good reasons to recognize in affective rupture the unexplored originality of such an approach.…”

Section: Introductionmentioning

confidence: 99%

Affective Ruptures: A Pragmatist Approach

Lampredi

2024

Emotion Review

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This article defines a possible pragmatist approach to the sociology of emotions by discussing and delimiting the concept of “affective rupture.” According to this approach, emotions emerge from the breaking of habits in the face of the transformation of situations, producing reflexivity and relational adjustments. The pragmatist approach problematizes the “rhythm” of emotions, made up of ruptures, moments of quiet, adjustments, harmonizations, restorations, and relational revolutions. Rhythm is what emotions pragmatically “do,” ordering and transforming every social situation. This article employs this idea to reinterpret some sociological approaches to emotions and, in parallel, to show how the interdependence between affectivity and irruption of events that involve and upset is constitutive of everyone's social behaviors.

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Section: Introductionmentioning

confidence: 99%

Affective Ruptures: A Pragmatist Approach

Lampredi

2024

Emotion Review

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Against the Nudity in Art: Eliasian Reading of National Conservative Catholic Habitus

Laddach

2024

Open Theology

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The Cleaner Marina Abramović Retrospective Exhibition in the Centre of Contemporary Art in Toruń, Poland, sparked much protest. This article analyses the protesters’ attitudes to capture their habitus. The analysis employs Norbert Elias’ sociological theory on national habitus. Demonstrations of protest invite interpretations of the peculiar national conservative Catholic habitus that – in the light of my study – stems in Poland from selective post-Tridentine pre-Vatican II Catholic magisterial thought and a sociopolitical historiography of traditional Polish culture. I recognise that the aim of the national conservative Catholics is to preserve a specific kind of Polish culture based on its early-modern image: strong state influenced by the Catholic Church in both policy and culture, with the accompanying theology of art taken from the Tridentine Council and the post-Tridentine debate. As a result, the national conservative Catholics invest much energy in remembrance politics and historical politics. I conclude that this habitus requires theological and religious reworking of national conservative Catholics’ understanding of the term “catholic.”

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Norbert Elias, George Herbert Mead, and the Promise of Embodied Sociology

Cited by 2 publications

References 33 publications

Affective Ruptures: A Pragmatist Approach

Affective Ruptures: A Pragmatist Approach

Against the Nudity in Art: Eliasian Reading of National Conservative Catholic Habitus

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