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Nothing, as Weber himself acknowledged, is worthy of ‘Man’ unless it is pursed with a ‘passionate devotion’ (see Chapter 1). Underpinning these issues, Barbalet stresses, is an attempt to bring emotions of both a ‘foreground’ and ‘background’ nature into fuller focus. g. attitudes, customs) which fundamentally obscure their emotional nature’ (Barbalet 1998: 29–30). : 32). To these classical and contemporary sources, we may add a variety of other recent attempts to rethink and re-embody reason, both literally and metaphorically.

The Managed Heart (1983), for example, is replete with references to the ‘human costs’ of emotional labour, from ‘burnout’ to ‘feeling phoney’, ‘cynicism’ to ‘emotional deadness’, ‘guilt’ to ‘self blame’ – costs, Hochschild claims, which could be reduced if workers felt a greater sense of control over the conditions of their working lives. It does not, Hochschild concedes, take capitalism: to turn feeling into a commodity or to turn our capacity for managing feeling into an instrument. But capitalism has found a use for emotion management and so it has organized it more efficiently and pushed it further.

For a critique of Hochschild’s position from the former Eliasian viewpoint see Chapter 4. 11. Meštrovic´ ’s viewpoint is perhaps best characterized, in Mellor and Shilling’s (1997: 12) terms, as a ‘Janus faced form of embodiment’, given its simultaneously civilized or polished and savage or barbarous dimensions. 12. We may perhaps add here the views of ‘sexual revolutionaries’ such as Reich and Marcuse, both of whom, in their different ways, sought to recover the critical potential in Freud’s work, thereby countering his somewhat pessimistic conclusions regarding the fate of human happiness in the civilized Western world.

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Autour du décret de 1210 by G. Théry, OP

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