Academic literature on the topic 'Eva Illouz'

In order to explain suffering in contemporary romantic relationships, Eva Illouz (2012) looks at the consequences of the detachment of erotic and romantic encounters from committed relationships such as marriage. While this detachment is often referred to as a triumph of free choice and liberal loving, Illouz argues that it causes systemic inequalities between male and female agents. The article takes Illouz’s analysis as an incentive and a basis to study deregulated sex-positive spaces with regards to their risk to involuntarily reproduce features of socio-political domination. The discussion is driven by an interest in the question how options to explore sexual and romantic relationships can be developed without reproducing systemic disadvantages of heteronormative culture.

A proposta deste texto é discutir as especificidades do reconhecimento na esfera do amor, estabelecendo um diálogo crítico entre Axel Honneth e Eva Illouz. Honneth é, sem dúvida, um autor central para a reflexão teórica sobre o reconhecimento. Illouz, por sua vez, analisa empiricamente as transformações na estrutura do reconhecimento na esfera do amor e os efeitos do não-reconhecimento ou do reconhecimento precário e limitado nessa esfera. Travando um diálogo crítico entre os autores sobre o reconhecimento em torno do amor será possível discutir os paradoxos da transformação da intimidade e mostrar o alcance e os limites da reconstrução normativa das relações íntimas proposta por Honneth.Abstract: This text discusses the specificities of recognition of love, through a critical dialogue between Axel Honneth and Eva Illouz. Honneth is a central reference for the theoretical reflection on recognition and Illouz empirically analyses the changes in the structure of the recognition of love and the effects of its non-recognition or limited recognition. This paper presents a critical dialogue between both authors on the subject above, discusses the paradoxes of the transformations of intimacy, and shows the scopes and limitations of the normative reconstruction of the intimate relations proposed by Honneth.

Orientador: João Carlos Soares Zuin
Banca: Maria Aparecida Chaves Jardim
Banca: Ari Fernando Maia
Resumo: O trabalho investiga como a condição autônoma dos indivíduos, na sociedade capitalista contemporânea, promove um sentido de liberdade essencialmente utilitarista e privado, que gera a tendência da redução das emoções à forma de mercadoria e de bens de consumo. Pretende-se analisar como a psicologia e os livros de autoajuda voltados para o indivíduo contemporâneo passaram a ter uma importância fundamental na sociedade capitalista atual e como colaboram com o processo de transformação dos afetos e dos sentimentos em produtos notáveis do capitalismo na era global. Em outras palavras, deseja-se discutir, por meio da análise do papel da literatura de autoajuda, como a sociedade capitalista tem transformado paixões e psique ao promover um amplo processo de mercantilização, alienação e reificação das relações amorosas. Nesse sentido, o presente trabalho observa qual subjetividade feminina a literatura de autoajuda voltada para relacionamentos amorosos determina. Metodologicamente, a investigação se deu pela compreensão dos conceitos trabalhados na sociologia das emoções de Eva Illouz, aliados ao emprego da teoria crítica da primeira geração. A teoria crítica foi aplicada tanto na análise de como as "potências formativas" constroem indivíduos, valores e processos sociais que promovem a estabilidade e a reprodução das estruturas sociais das quais necessitam quanto na análise da fragilidade da vida privada, como produto das instituições integrantes do "mercado afetivo". A pesquisa aind... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The work investigates how the autonomous condition of individuals in contemporary capitalist society promotes an essentially utilitarian and private sense of freedom, which generates the tendency to reduce emotions to the form of commodities and consumer goods. It is intended to analyze how psychology and self-help books geared towards the contemporary individual have come to have a fundamental importance in today's capitalist society and how they collaborate with the process of transformation of affections and feelings into remarkable products of capitalism in the global era. In other words, it aims to discuss, through the analysis of the role of self-help literature, how capitalist society has transformed passions and psyche by promoting a broad process of commodification, alienation, and reification of love relationships. In this sense, the present work observes which female subjectivity the literature of self-help focused on amorous relationships determines. Methodologically, the investigation came about by the understanding of the concepts worked in the sociology of the emotions of Eva Illouz allied to the use of the critical theory of the first generation. Critical theory was applied not only in the analysis of how the "formative powers" construct individuals, social values and processes that promote the stability and reproduction of social structures they need, but also in the analysis of the fragility of private life as a product of institutions of the "affective mark... (Complete abstract click electronic access below)
Mestre

Gamla normer som kretsat kring kärlek och relationer har idag försvunnit och kärleken har, likt samhället, moderniserats. Relationer har blivit friare och partners har blivit utbytbara. Den känslomässiga investeringen har därmed kommit att bli svårare i moderna relationer. Men trots detta söker människor efter sin perfekta match och ett långvarigt förhållande. Gift vid första ögonkastet är ett samtida realityprogram där deltagare som längtar efter kärlek ska gifta sig med en främling. Programmet ger insyn i hur par, från att aldrig ha träffat varandra, ska gifta sig och under ett par veckor bo ihop som hustru och man. Under programmets gång ska de bygga en relation för att vid programmets slut bestämma om de vill vara fortsatt gifta eller om de ska skilja sig. För att se hur moderna relationer och känslomässig investering förmedlas i reality-TV utgår den här studien i observationer av det svenska och amerikanska Gift vid första ögonkastet. Studien visade att kärleken i Gift vid första ögonkastet utgjordes av ett stort frihetsbehov och att kommunikation både möjliggjorde och skapade problem för den känslomässiga investeringen. Det var när deltagarna visade att de var redo att släppa på delar av sin frihet och värderade tilltro till sin partner som det känslomässiga engagemanget kom att kommuniceras som allra tydligast.
Old norms that revolve around love and relationships have today disappeared and love has, like society, been modernized. Relationships have become freer and partners have become replaceable. The emotional investment has thus become more difficult in modern relationships. But despite this, people are looking for their perfect match and a long-lasting relationship. Married at First Sight is a contemporary reality show where participants who long for love are about to marry a stranger. The program provides insight into how couples, from never having met each other, gets married and live together as a wife and husband for a couple of weeks. During the program they will build a relationship so that they in the end of the program can decide whether they want to remain married or whether they want to divorce. To see how modern relationships and emotional investment are conveyed in reality TV, this study is based on observations of the Swedish and American Married at first sight. The study showed that love in Married at first sight consisted of a great need for freedom and that communication both enabled and created problems for the emotional investment. It was when the participants showed that they were ready to let go of parts of their freedom and valued trust in their partner that the emotional commitment came to be communicated most apparent.

Syftet med föreliggande religionsvetenskapliga studie är att synliggöra hur betydande aspekter av livsåskådningskaraktär återspeglas i den populära tv-serien True Detective 1 – och med särskilt fokus på ateism undersöka och kartlägga en av tv-seriens karismatiska huvudkaraktärers perspektiv och positioneringar. I centrum står Rustin ”Rust” Cohle och dennes hållning, handlingar och tal. Undersökningen utgår från tre frågeställningar: Vilka olika livssynspositioneringar och tematiker av existentiell livsåskådningskaraktär är utmärkande för karaktären Rust? Hur kan dessa närmare beskrivas och förstås på ett övergripande plan? Och i vilken utsträckning har Rust lösgjort sig från en äldre form av ateism, till förmån för en senmodern och mindre polariserande variant? Runt karaktärskomplexet Rust – som en prototyp för en sorts förtrollande ateism – exponeras följande fyra kategorier: 1) Scientisten: En position präglad av en scientistisk och naturvetenskaplig, ateistisk hållning. 2) Zenbuddisten: En position präglad av asketism, kontemplation och en fascination av jaget som en illusion. 3) Terapeuten: En position karaktäriserad av den terapeutiska diskursen, vars psykologiserande förklaringar går ut på att legitimera individens lycka eller lidande – och därigenom tar över den äldre religiösa berättelsens funktion.4) Messiasgestalten: En position med markant messianska förtecken av både hög- och lågkristologisk natur och som i någon mening här inkorporerar övriga kategorier. Serien avspeglar således genom den messiasliknande karaktären Rust både starka ateistiska och scientistiska strömningar i vår tid, präglade av både naturvetenskap men också ett – till vissa delar – österländskt synsätt bortom den judisk-kristna traditionens epistem, hand i hand med ett semi-sekulärt och terapeutiskt trevande efter reflexivitet, mening och en större sakral och kanske rentav metafysisk öppning. Det är möjligen något av ett paradigmskifte – för att tala med Thomas Kuhn – som karaktären Rust föregriper och förkroppsligar. En både-och-människa som både vill ha det sakrala och profana som en möjlighet – inte som ett akademiskt motsatspar!
Enchanting atheism?: A study of atheism pictured in popular culture. True Detective as an example. The purpose of this study of religious science is to visualize how significant aspects of a characteristic philosophy and views of life are reflected in the popular TV series True Detective 1 – and with particular focus on atheism, explore and map the perspective and positioning of one of the charismatic main characters of the TV series. In the center stands Rustin “Rust” Cohle and his attitude, actions and speech. The study is based on three questions: What different views of life and themes of existential views are characteristic of the character Rust? How can these be more fully described and understood on an overall level? And to what extent has Rust broken himself away from an older form of atheism in favor of a late modern andless polarizing kind? Around the complex of character that is Rust - as a prototype for a kind of enchanting atheism - the following four categories are exposed: 1) The Scientist: A position characterized by a scientific and atheistic stance. 2) The Zen Buddhist: A position characterized by asceticism, contemplation and a fascination of the self as an illusion.3) The Therapist: A position characterized by the therapeutic discourse whose therapeutic narrative is based on legitimizing the happiness or suffering of the individual - thus adopting the function of the old religious narrative. 4) The Messiah character: A position with striking Messianic overtones of Christology of both high and low nature and which in some sense incorporates the other categories. Through the Messiah-like character Rust the series thus reflects both strong atheistic and scientific currents of our time, characterized by not only science but also – to some extent – by an Eastern view of life that goes beyond the episteme of the Jewish-Christian tradition, hand in hand with a semi-secular and therapeutic grasping for reflexivity, meaning and a greater sacred and perhaps even metaphysical opening. It is possibly somewhat of a paradigm shift – to some extent plead Thomas Kuhn – that the character Rust anticipates and embodies. A both-kind-person who wants to have the sacred as well as the profane as an opportunity - not as an academicopposing pair!

Die vielfältigen Äußerungsformen der jüngsten Wirtschaftskrisen und die derzeitigen Herausforderungen in Europa machen die Notwendigkeit deutlich, die nach wie vor als rational geltende Ökonomie auf ihre parallel ausgebildete »stark spezialisierte emotionale Kultur« (Eva Illouz) hin zu untersuchen. Diese äußert sich vor allem in Krisendiskursen in Politik, Presse, Wirtschaft oder Literatur, in denen Emotionen besonders deutlich als kollektive »Form der Geisteshaltung bzw. der Einstellung zur Welt« (Richard Wollheim) sichtbar werden. Die Beiträger*innen des Bandes gehen den emotionalen Dimensionen dieser Krisendiskurse in Vergangenheit und Gegenwart aus den Perspektiven von Soziologie, Ökonomik, Kultur-, Geschichts- und Literaturwissenschaft nach.

This chapter explores how Ikko, transgender celebrity make-up artist and lifestyle-guide author, uses her personal story and beauty expertise to encourage all women to find self-confidence. The chapter analyzes Ikko's performances in diverse venues: music videos; high school visits; the promotion of beauty tourism to Korea; cameo film appearances; lifestyle guides; and television appearances. It is shown that in all venues, Ikko openly discusses her own history of overcoming personal adversity, offering her life as what Eva Illouz has termed a therapeutic biography and employing a language of recovery to inspire others. It is argued that this call to a personal aesthetics of virtue, beauty, and self-cultivation can lead to social change, even when the diva does not seek political action.

Tears are flowing. Whether Yvonne Catterfeld, Kazim as-Sahir, Unati Msenga-na, Liu Huan, Simon Cowell or Lira – they are all part of a jury of global music casting show formats such as The Voice, Idol or Got Talent and show their tears in front of the camera, seemingly ashamed and yet completely uninhibited. Their tears flow in reaction to ‘particularly soulful’ music titles or to the candidates’ tragic personal stories, paired with the ‘right’ song selection. The display of great emotions is an essential element of reality TV formats. With Sara Ahmed, they can be understood in the sense of an ‘affective economy’ as an effect of their circulation, their staging as a specific ‘emotional style’ of dealing with emotions (Eva Illouz). The circulation of affects in casting shows is a global one, since the formats, developed in Europe, have produced local versions in over 60 countries worldwide. Emotions play an important role in the successful localization of the formats and define a complex area of conflict between a sensitization to socio-cultural characteristics and the ‘reproduction of culturalistic concepts’ (Laura Sūna) or clichés. In European cultural history, tears have developed a special significance as guarantors of the authenticity of empathy (Sigrid Weigel), and are generally associated with femininity, however at the same time have been film-historically recoded as ‘gender-neutral’ (Renate Möhrmann). Keeping in mind that all these casting show formats have been exported from Europe, these observations are of special interest, especially since one can see men and women crying equally in the Arabic, German or South African versions of e. g. The Voice. This article questions the concurrence of musical performance, display of tears, gender performance and the translocal dramaturgy of music casting shows.