By H. Blatterer
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Additional resources for Everyday Friendships: Intimacy as Freedom in a Complex World
It shows that even before we can speak of a fully integrated self-regulating market thinkers turned to the problem of how to capitalize on noncontractual norms of everyday interaction. Whether or not this was due to a genuine belief in social progress is immaterial. What matters is that from then on the norms of market exchange expanded into other areas of life and so began to work as drivers behind the rise of market society. That market society can, however, only then be called ‘modern’ when a self-regulating market economy, underpinned by a strongly elaborated philosophy of economic liberalism, becomes the organizing center of societies (Polanyi, 2001, pp.
Social-historical processes like the emergence of childhood as a discrete stage of life, and the development of the perception of children as beings with unique rights to protection and care, love is institutionalized. Another example is the gradual freeing of relationships between women and men from economic and social imperatives, and their anchoring in feelings of mutual affection in marriage ‘as the institutional expression of a special kind of intersubjectivity, whose peculiarity consists in the fact that husband and wife love one another as needy beings’ (Fraser & Honneth, 2003, p.
18 Everyday Friendships Indeed, in The Theory of Moral Sentiments of 1759 (1813), Smith is enthusiastic about the passing of friendship under feudalism, which was based on good will and personal inclination, and so was, for Smith, subject to the fickleness of human emotion. He saw a society based on commercial interaction and contract guided by principles of prudence, justice, and reason as conducive to friendly bonds because it avoided the vicissitudes of all-too-personal ties. Importantly, these new relationships were entered into according to agents’ free wills.
Everyday Friendships: Intimacy as Freedom in a Complex World by H. Blatterer