By David Lemmings, Ann Brooks
This edited assortment takes a serious standpoint on Norbert Elias’s idea of the "civilizing process," via old essays and modern research from sociologists and cultural theorists. It makes a speciality of adjustments in emotional regimes or kinds and considers the intersection of feelings and social switch, traditionally and contemporaneously. The booklet is decided within the context of accelerating curiosity between humanities and social technological know-how students in reconsidering the importance of emotion and have an effect on in society, and the improvement of empirical study and theorizing round those matters. a few have categorised this curiosity as an "affective flip" or a "turn to affect," which implies a profound and wide-ranging reshaping of disciplines. development upon complicated theoretical versions of feelings and social swap, the chapters exemplify this shift in research of feelings and have an effect on, and recommend varied techniques to research that could support to form the course of sociological and historic pondering and examine.
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Extra resources for Emotions and Social Change: Historical and Sociological Perspectives
20 The simplest version of habit would be the movements of a trained dancer or an experienced footballer—the success of their engagement with their physical tasks depends precisely on the “automation” of Norbert Elias and Emotions in History 23 most of their elements, the embedding of movements and responses in their physical and psychic memory banks. A dancer who reﬂects on the mechanics of how to do a pirouette will do a very poor one—that’s what beginners do. ”22 COURT SOCIETY A central element of Elias’s understanding of the civilising process is his account of court society and the particular model of emotional regulation that it elicited from its participants, and which he argues eventually spread throughout the rest of society, albeit alongside other models.
R. Hochschild, The Managed Heart: Commercialization of Human Feeling (Berkeley: University of California Press, 1983), esp. chap. 4; Rosenwein, Emotional Communities in the Middle Ages. 9. Hochschild, Managed Heart, 76 and chap. 6. 10. S. Cohen, Folk Devils and Moral Panics: The Creation of the Mods and Rockers (London: MacGibbon & Kee, 1972); C. Critcher, Moral Panics and the Media (Buckingham: Open University Press, 2004); K. Thompson, Moral Panics (London: Routledge, 1998); D. Lemmings and C.
For Elias this self-perception of “being civilised” could only be explained in terms of the linked development of social structures and our psychological and emotional makeup, or habitus. 18 Durkheim, for example, argued that “it is not enough to direct our attention to the superﬁcial portion of our consciousness; for the sentiments, the ideas which come to the surface are not, by far, those which have the most inﬂuence on our conduct. What must be reached are the habits . . 20 The simplest version of habit would be the movements of a trained dancer or an experienced footballer—the success of their engagement with their physical tasks depends precisely on the “automation” of Norbert Elias and Emotions in History 23 most of their elements, the embedding of movements and responses in their physical and psychic memory banks.
Emotions and Social Change: Historical and Sociological Perspectives by David Lemmings, Ann Brooks