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The return of the contradictions of capitalism

The Global Sociology Blog Business: the class war is here and it is global. Revolts in the Arab world have been triggered by economic difficulties, namely the return of speculation on food prices and rising ensuing. This economic pressure on individuals can be found elsewhere, including in English discontent against austerity advocated by the Conservative government - and I do not even speak of Greece. A global revolution, or even just in Western countries, is probably not on the agenda. But we can at least take the opportunity to rethink some of the contradictions of capitalism.

What is capitalism? As I have already had occasion to discuss (the most careful readers will have noted that this issue is one of my recurring concerns ), capitalism is above all a world of behavior. More than a set of institutions, more than economic organization, more than a social organization, it is a way of thinking and see the man and the world that fits very deeply in us. Seeing things as commodities, thinking human action as motivated primarily by profit, search rationally the greatest possible satisfaction: it is all that is at the heart of capitalism. And if we do not correspond to all this homo economicus that you would have us believe universal and natural, at least we have some difficulties to completely get rid of this thinking. Approaching

capitalism in this way may be something of a priori wonder: Where are the markets, companies and capital itself that is generally attributed to the economic system? In fact, all these elements are both emanations of the market mentality - the company is that capitalist development implementation of the rational search of maximum profit for example - and institutions that form the same mentality - by dint of being caught in the markets, we end up thinking the market ...

So that the contents of this mentality and these developments is essential to understanding the evolution of capitalism. The designs that we are given a time of good behavior leads to behavior which in turn shape the world. Thus the American sociologist Neil Fligstein has long argued that the approach of "shareholder value", that is to say, the principles that guide companies seeking to maximize shareholder value that can withdraw their shareholders, has been the main force for transformation of capitalism. In a 2007 article written in collaboration with Shin Taekjin , he tries to show how this theory managerial transformed the U.S. economy between 1984 and 2000. Without going into details of the demonstration, the authors can demonstrate that implementation strategies tied to shareholder value - mergers and acquisitions, social plans, etc.. - Were not as consistent answers to the problems faced by companies and have not yielded the expected results. Why continue it? This

suggests that mergers and layoffs are more of ritual and mimetic nature and does not produce efficient outcomes. (My translation)

It is therefore primarily a belief that the market mentality is not given once and for all, it is a historical product whose content changes over time. In the 80 and 90, the shareholder value was obvious ... And it seems to keep it that way today.

It was not without consequence, however. Fligstein and Shilt also shows that these policies have led to the introduction and development of computers as working tools in enterprises, to reduce costs of labor. This is perhaps one of the most striking results: the computerization of the economy was not a natural continuation, or the effective implementation of an innovation, but is also related to the business incentives that then U.S.. She did not come from outside to be the natural choice: the computer has benefited from a favorable state of mind within the firms themselves.

But a particularly interesting conclusion of the article is the way that shareholder value has affected how the workers were considered :

Our results show that efforts to make more profit focused on the use of mergers, downsizing and computerization to reorganize and exclude unionized workforce. The data suggest that workers have certainly been treated less like stakeholders (stakeholders) and as factors of production. (My translation always)

The commodification of labor: the old theme that is found both in Marx than in Polanyi. Both authors also conclude by specifying two possible interpretations - not conflicting - results: an inspired the agency theory rather optimistic, the other ...

A more critical (perhaps more Marxist) would see that and say that the theory of "shareholder value" is a form of revival of class struggle. Owners and managers of capital have decided to break unions and systematically invest in computers to make profits.

How not to think when the contradictions of capitalism that Marx described? He said the accumulation of capital would face a wall by reducing the share of labor in the productive combination, it could only lead to a "falling rate of profit "which would carry the system. Without repeating this idea based on the theory of labor value, we can see that contemporary capitalism has actually resulted from de-qualify and to disrupt a significant portion of work, swallowing to a mere factor of production.

At the same time, capitalism has promised all a fulfillment in the workplace. that is to respond to criticism of dehumanizing work of the 70s, it took the mind capitalism, that is to say the reasons that motivate people to adopt appropriate behaviors, is changing: it is what is claimed Luc Boltanski and Eve Chiapello in The New Spirit of Capitalism . They thus emphasized the plasticity of capitalism, its ability to incorporate the criticisms that were made to continue to grow. I myself long relied on such analysis . It seems now more evident that, just as it is, it must be complete by highlighting the contradictions between the promises that have helped to legitimate capitalism and the reality of its extension. The distance between the two - the promises of democracy, freedom and fulfillment on the one hand, reality of increasing inequality, accommodation with dictatorships and some forms of alienation on the other hand - is probably a lot in the back of the class struggle at a global level what is more, as reported by the Global Sociology Blog. These are the contradictions that capitalism now faces.

Still, the future is not necessarily that of the big night. For, as will be understood, capitalism, because it is deeply inscribed in the men themselves, may not suffer that much of its own contradictions. The protesters did not necessarily want after all nothing but the fulfillment of the promises made to them. Simmel's understanding: a conflict between binding the belligerents themselves, because they must at least agree on the stakes of the struggle. The class struggle is thus between individuals and groups who in one way or another, are deeply wrought by capitalism. If capitalism creates conflicts, it does not say that they are necessarily turned against its own logic. That may be what is its strength.

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policy of public space: change the world through its walls

policy, they say, has the objective of transforming society. A very general term, but who can find a realization when it comes to change, at least, a bit of how we perceive things. At least that's what can make visible some photos taken at the Louvre.

If the work is essentially a political work with words is that words contribute to the social world. In politics, nothing is more realistic than the quarrels of words. Put a word for another is to change the vision of the social world, and thereby help to transform it.

is what Bourdieu said in an interview with Liberation in 1982. Hard not to give reason: most of the political activity is to compete on words, or to attempt to reach impose a language game that, by becoming the political reality of the moment, lead activities, changes, reforms and sound public policy. Speaking of riots or revolution, or war event, exclusion or an assistant, labor cost, purchasing power or salary: none of this is neutral, quite the contrary.

It would be wrong however, to reside most of this activity in public speaking politicians. Political posters and slogan are fully in this logic. The "I class struggle" which had some success in recent events and could be sustained for some time demonstrated: that social class, beyond their undeniable social reality, are also language constructs that need to be built and defended by players who want to build on them, against the attempts of those who want to erase the benefit of the individual in majesty. But there is more than the posters simple information can take a turn political. During a visit to the Louvre, I could take this picture (always of poor quality, I'm not a great photographer - click to view larger):

Simple work in a museum - the installation of an arch - becomes, through the magic of posting a piece of the economic recovery and an overall economic strategy, courageously undertaken by the government. It is, as often, "defining the situation" through writing, it transforms the meaning of things and it requires passing in a different way of seeing things. Work that could be ignored or seen as a nuisance to the museum visitor who is deprived of part of the visit, here are adorned with an undeniable economic virtue. We do not apologize "for the inconvenience," but we proudly states its contribution well-being. "L" state restores your heritage! Project supported by the recovery plan, "said the bottom of the poster.

This practice is common, and is not exclusive or feature of current government policy: a little earlier in the day Rue de Rivoli, I could see that the walls of what was the Samaritan woman chanted with equal pride which had been created more than 2000 jobs ... But the bus was going too fast for me to understand who he be thanked for that. It seems to me that the municipality of the capital had something to do with this miracle.

It say that politics can enter deep enough into the public space, or, as suggested by the last space in the urban space. This can help to shape our perception of the world, things and people. But this action shaping perceptions of the world is not mechanical because it is political, it is also the subject of a struggle. This is what street art has finally understood very well:

The People Who Run Our cities do not understand graffiti Because THEY think nothing has The Right To Exist Unless It Makes a profit. The People Who Truly deface o Neighborhoods Are The Companies That scrawl giant slogans across buildings and nozzles Trying to make us feel inadequate UNLESS WE Their buy stuff. Any advertisement in public space That Gives you no choice whether you see it or not is yours, it belongs to you, it's yours to take, rearrange and re-use. Asking for permission to keep Is Like Asking Someone just Threw a rock at your head (in Banksy Wall and Piece )

remains that we should not exaggerate the power of this mode of political expression. If the works of someone like Banksy can have any degree of hearing and, perhaps, influence is largely due to the quality of its performance: performance art, based on Fracture with what is expected - as evidenced by the photo above. Instead, the display of the reform is much more standardized. While the artist is based on what Max Weber would have regarded as a prophetic attitude, whose charisma is breaking tradition and snares of the world for granted, just the normal political expression of an attitude closer to that of the priest, who preaches a word validated by the institution above it. It is not necessarily less powerful, but expressed so probably softer. Should investigate further to determine what effects actually produce such displays on public and passersby. A

last question may be raised: why show this way the policy of economic recovery? One might respond that this is to ensure the reelection of directors. But the game remains dangerous: after all, if the recovery operation, it will show a concrete improvement in the economy, restore growth and reduce unemployment, which should suffice for a triumphant re-election. It could be that this display also contributes to the legitimation of economic policies that would actually be a condition of their effectiveness. A recovery policy should it not start by changing the "business climate" and thereby changing the perception we have of the state of the world? Therefore, it is perhaps also in the street and walls, which played a successful political ... Actually not that far from the artistic performance: change the world through its walls.

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Suites delible of disaster: Aftermath of Shame

In the series "opportunism" is very familiar with the remakes,

who swarm in time elsewhere, but this is not new

and it has existed since the dawn of cinema.

If it is a good way to make money on securities already known by the public,

do not believe that the producers were eager ESP stop there. If

course there's the copy that yields a minimum

there is also a kind somewhat less widespread than it

thereafter, or false result.

two cases are then available:

1 - You buy the rights and there is a legal result.

Even if you do not meet any of the original material.

2-or pretends to be a sequel.

What is cheaper, and can make fun of the original even more.

The results are often disappointing, but we reserve

sometimes a few surprises.

Carousel The Sequel part 1

This suite is more like a trashy remake

of Patrick from 1978 as a sequel.

It includes the general framework and elements of history, and we add

gift all the sex and gore,

that the former had willfully failed.

Robert Thompson Patrick

The story remains essentially the same,

Patrick falls into a coma following an accident and is transported

to hospital.

It will eliminate from his bed one by one the leaders

through his mental powers.

Gianni Dei, the new Patrick

If we had the original Australian

and won critical acclaim undeniable

it was not what one might call a blockbuster .

is probably why, as our Italian friends

have tackled This false result.

A good way to ride the wave of the other, without risking too much retaliation

choosing a victim distant and lack of deep pockets

not risk to costly litigation.

Still it as follows:

Patrick ancora live

Patrick Still Lives (1980)

of Mario Landi

Already guilty of one among giallos the more gore and sadistic Giallo a Venezia ,

Mario Landi continues its momentum in this new Patrick unhealthy.

It will retain only the outline of the original

and replace the suspense and tension, with blood and sex.

This is virtually his only interest

as the acting just like the events of the scenario

as so often in productions Italian of the time

are caricatures and not s 'embarrass no logic.

It takes a lot of fun though the vision of this bastard offspring,

both desire to shock is assumed to the end.

erotic scenes abound and compete in the sadistic murders,

which culminates in a scene impossible nowadays.

Poor Mariangela Giordano , who was already devouring the breast

by his son became a zombie in The notti del Terror (The Mansion of Terror),

is here to skewer half naked ;

legs wide open under the influence of Patrick.

A sequence very explicit where we are not hiding anything,

finally the uncensored version.

Many versions used throughout the world were amputated

certain scenes, especially this one.

It is also quite funny to see how similar

two subjects can be treated so differently:

On one side the finesse, the other brute force.

If performance Funky Robert Thompson was the fact

not to move an eyelash throughout the film which gave

chilling, his replacement

Gianni Dei decided to play its role

comatose quite differently.

Despite his coma, each his psychic attacks accompanied

of winks and grimaces,

to make ourselves understand that yes, it's him

the culprit.

Wavering between grotty and unintentional humor,

Landi chained without too much time dead

tits and intestines and gives us a great failing

film like its predecessor, a series B at the limit of Z

which has the advantage of distracting the amateur horror.

So if a good succession of moments of shock and exposed flesh,

put you in joy and the logic of their conduct matter to you, please

. We have seen much worse.

To enjoy this one in the best possible version,

the Shriek Show DVD is undoubtedly the best option,

since it is the only one so far and uncut 16 / 9 (1.66:1 to be exact).

(Spain)

Many editions have not done too much shit in the past squarely and

images taken from the original to the jacket.

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(Italy)

(1 648px 094px × 1)

(Germany)

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Who would have thought The Bad Seed (1956),

this little gem of terror, can have a sequel?

And much better than that, he had two, Although illegitimate, and this

40 years after its release.

Mommy (1995) Mommy's Day (1997)

of Max Allan Collins

Cast: Patty McCormack , Brinke Stevens , Mickey Spillane

The most fun in this story is that at no time the two films it is fact referring to the original, but as advertising (posters, trailers, etc ...) do not hesitate to mention.

The Bad Seed brilliantly addressed the topic of childhood demonic

and little Patty McCormack was hateful desire.

We find adult and therefore still closed,

without further explanation, it will only be called Mom during the two episodes,

and this time she will defend her offspring

with all the passion Mother of a Serial (released a year earlier).

Patty McCormack : Serial Serial Mom & Girl

Both films were shot directly on video,

with tiny budgets and do not fare not bad.

First Thus Mommy eliminate

those who oppose the happiness of his daughter

and it does not shine by its originality.

Murders are very soft and playing hard does not help the rhythm

enough slack in the film. The final

unsurprisingly and Mommy will be stopped.

Mommy's Day it is much more fun and successful

which is rare for a sequel (on what is more).

Mommy narrowly avoids death penalty by agreeing a new treatment:

implantation of a chip preventing it from yielding to his impulses homicides.

No bowl, murders started again, and Mommy

looking to see her daughter again becomes suspect number one.

Is she guilty?

The pace is improving, the murders are more numerous and better executed,

allows some light to excess and humor is welcome even in the game.

Without reaching the level of masterpiece,

this little thriller is allowed to continue until the final pleasantly

pretty funny too.

are found the first players such as Tata

Brinke Stevens 's sister Mommy,

that does not show her breasts as his great period

Scream Queen of the eighties.

Mickey Spillane cachetonne few minutes in the role of the lawyer.

Rachel Lemieux is still his daughter.

And there are some actors in other roles

with a different look as Michael Cornelison.

After a long absence on DVD, they are findable again

separately or in a cabinet dedicated to the author,

even an audio commentary with the entire core team.

The Bad Seed is available in France in a very nice DVD from Warner

as the The Bad Seed.

For the curious can see pictures of filming on the blog of Jeff Carney,

which seems to have turned the beginning of the first film

before being fired and replaced by the author.

stills

mommy-trailer

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Look What's Happened to Rosemary's Baby ( 1976)

Look what happened to Rosemary's Baby

Sam O'Steen

Cast: Stephen McHattie , Patty Duke , Ruth Gordon , Ray Milland

total flop for this sequel, however
official this time of Polanski's masterpiece:

Rosemary's Baby (1968)

Story disjointed, boring and cheap,
especially when talking about the devil's son, who

here has little ridiculous servants and authorities.
All we told

large reinforcements special effects misfire, even for the time.

At its discharge, it is a TV movie, which reduces
outright any overflow horrific, but the original was
frightening suggestion and undemonstrative in special effects.

Here we prefer to do too much in bad taste, with:

-Eyes that shine to symbolize the mental powers

satanic choral accompaniment.

-Thu outrageous comedians.

-Voices off every ten minutes
to try to explain what is happening.

-basic symbols:

_the white gentiles, black for the wicked, with a makeup

White as a mime, but that does not ask me why.

_The Rock is evil (well here it is rather the Funky Disco)

The film is divided into several parts.

The first shows at 8 years old Adrian,
abducted by his mother to the Convent of the devil and his minions.

After some wandering, poor mother, played by
Patty Duke (replacing Mia Farrow ) will disappear in a phantom bus

(ie without a driver, since buses do not have soul, see).

can not see her again, and do not you dare ask
where it may well be over. Thank you.

The following describes Adrian adult. He has 20 years, but looks 30, actually
actor Stephen McHattie was 29 exactly.
The thing is that especially if one considers that the baby was born in about 1968,
this suite should be conducted in the late 80s, and yet
fashion is clearly that of the seventies.
Anyway, let's move on these trifles.

It is a rock singer, though not hear one of his compositions, too bad.

Very briefly, his father (George Maharis instead of John Cassavetes )

and the elderly couple evil satanic leader convent

Adrian will do everything to become the long-awaited Antichrist.

exactly what purpose is unclear.

The old couple has changed a bit.
We find the great Ruth Gordon the first phase,

here a little less in shape, while her husband
(formerly Sidney Blackmer ) is replaced by Ray Milland . On his way

our Lucifer Junior will meet a beautiful nurse,
which ultimately will be hit by a black car that attempted to crush Adrian.
He discovers with horror that the driver is none other than his father was known as
Satanist, but still.

Adrian disappear into the night (and probably ice).

This he later becomes, it will not care cons.

You think it's over? Well no!

A third game shows us that old demon
have a daughter,

she is pregnant, and that none other than ... (Tambour. ...)

Ellen (the nurse).

At the sight of their eyes met and the grin that distort their faces,

we guess (unless you are suffering from cancer of the eyes) that the child will be a new Antichrist.

Bin yes, because it was typed Adrian.
Oh yes, I did not say is true.

This therefore means that it will be the grand son of Satan.
What seems to be enough.

Morality: Even Beelzebub in craps to obey his kids.

It is therefore not only ones who need super nanny, this is reassuring.

For those who love bad (and slow) films
you can find some food for fun, when
to others, you will not miss much.

The film is findable on the net VO.

Not to be confused with

Baby Rosemary (1976)

that has nothing to do (well you might say ) with all that.

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The Unbearable Lightness of feelings in politics

Since the revolt began to boom in Tunisia and then in Egypt and elsewhere soon, he found a growing number of people to show their solidarity with the people angry. In addition, it is great, the outrage is all the rage, and everyone is a Tunisian flag as an avatar facebook or his little comment hopeful for an early release of oppressed peoples. Such international solidarity to all those who suffer the yoke of dictatorships would warm the heart ... if only its essentially emotional and thus, compulsory promised him not a very short life. Mandatory emotion and indignation? Unfortunately, yes.

This outburst of emotions and feelings of sympathy with the struggling peoples could testify, a choice of still deeper roots of democracy and freedom in the heart of Western peoples, the perpetual "birth "a society international civil and global solidarity between peoples, or of international solidarity which is expressed in the invitation to "walk like an Egyptian " ... Yet there is good reason to believe that it is not really about that.

Indeed, can we not feel this emotion? Can we not feel solidarity with those who suffer? The answer is no. Our emotions, whatever they are, are often required. So said Marcel Mauss in substance the text of 1921 logically entitled "Mandatory expression of feelings"

Not only crying, but all kinds of oral expressions of feelings that are essentially, not exclusively psychological phenomena, or physiological, but social phenomena, marked by the sign of the highly non-spontaneity, and the most perfect obligation.

If you attend a funeral, even without being intimately linked to the deceased, perhaps even without knowing it, you'll probably also be seized with sadness. Why? Firstly, because not express this feeling, this would violate the implicit rules of the situations. Try to mix in a funeral procession and smile along, you will quickly understand what I mean. A simple indifference is not an option, at least without the risk of sanctions from some of your neighbors.

But there something else: it is not only manifest in a visible sadness. Often, the feeling is not just pretending, and it is also very sincerely felt. It is based not on an individual disposition, a particular sensitivity to the situation, but to any device external to the individual and is binding on him. The organization of the parade, the cultural significance of black clothes, the attitude of different actors: is it all leading us to feel, including a very deep sense adequate to the situation. It's the same in other situations: even the most snobbish refractory to the hordes of fans will have some difficulty not to feel a little shiver in the middle of a stadium, and if I believe that this excellent comic is Logicomix even a pacifist like Russell could not restrain some feelings warriors when, in 1914, his country entered the First World War.

It's the same feelings that we understand the face of suffering and revolt in other countries. As sincere as it is, and I do not doubt that those who change their avatar, so facebook had a tear in his eye, it is based fundamentally on some devices that lead us to feel the emotion expected. The use of collective representations and powerful as that of Marianne revolutionary part thereof - see this brilliant analysis, which I borrow the image below . This is very much how one defines the situation that leads us to feel enthusiasm, concern, solidarity, etc..

(1) cover of L'Express, 19/01/2011: "The Arab Revolution" (photo: Joel Saget / AFP). (2) Coverage of the Nouvel Observateur, 20/01/2011: "Tunisia, hope" (photo: Zoubeir Souissi / Reuters).

But these feelings are mandatory when a relative permanence: if the devices that gave them birth disappears, they are promised the same fate. Reserved for times and specific social spaces, they do not affect the entire life of individuals and, from there, does not necessarily mobilization beyond certain well-defined framework and, more importantly, some actions specific. Namely those who have sufficient vision to see how each one feels the emotion required. That's what Marcel Mauss describes in his text on Australian funeral rites:

And then after that explosion of grief and anger, camp, except perhaps a few carriers of mourning specifically designated enters the routine of his life.

It is not surprising that emotion and solidarity are first in our case, forms of public event: the gathering, viewing to "friends" electronic ... We must show that it participates in the movement. Again, this is not to say that these are purely ostentatious practices, devoid of sincerity and authenticity of any. Instead, those who go into the street probably could not be more convinced of what they do - after all, social pressure is not so strong ... But this feeling confined to a particular temporality, is unlikely to lead to stronger forms of engagement. Once other devices generating feelings of missing or replaced by other concerns, it will still probably not much.

In itself, this is not necessarily dramatic. The Tunisian and Egyptian peoples may very well get by without it. Revolutions, if they have always caused reactions in other countries - in a sense, they were global long before the word is in fashion - have sometimes gone outside support, and more just a feeling benevolence on the part of other peoples. But the risk exists that, after the time the devices are the strongest emotions, that is to say, the phase most "hot" protest and revolutionary activity, diversion of foreign feelings deprive these countries the attention they deserve ...

can also draw a broader lesson when, following the success of the pamphlet Stephane Hessel, the incentive to "indignant" flourished. Not that anger is bad, but like any emotion, she may well be based primarily on certain devices, including Stéphane Hessel himself and his writings are a part. As sincere she may be, they can be an unbearable lightness, at least if it is to lead on some major changes. Past the high point - for example if anger comes to take the head of a minister - "business as usual 'is likely to recover. "Do not put all your hopes in revolutions : They always end up again. That's why they're called revolutions "said Sam Vimes in this brilliant novel that is Nigthwatch (my translation): It is possible that no better expressed than what Terry Pratchett. One could say much indignation, emotion and feeling: these are political weapons although limited both in duration and in scope. ... Engagement and beliefs should perhaps be called that, too.

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Sociologist: a job, not a wave sensitivity

When I heard the twitter of @ PierreLouisR was that Jamel Debbouze sociologist knighted by the institution that is undeniable Telerama, I told myself "I must make a note over there." But it is a little young in the world of blogs - which still writing the second book of sociology that I read in my life - who beat me: Mercklé Pierre said in his blog, pretty almost everything I wanted to say about it . Probably better than me and more, since it has the good taste to pay Maffesoli in stride. So I take this opportunity for him to advertise: that he is joining your RSS feeds!

A little quote anyway to make you want to highlight and I agree:

So first a "coup" Telerama, a hook in brush cover to the core of their readership in the grain. It is then perhaps there is another possible use of the term, that such maneuvers can only encourage journalistic: to be "sociologist" is not a profession (doing investigations, publish books and articles, teaching ...) is to be endowed with certain qualities, sensitivity ... the same way that being "philosopher" also means being able into perspective, to separate things, or be "psychologist" is to understand the thinking of others, then be "sociologist" that would be sensitive to the plight of others, and be prepared to be indignant, to borrow a word in vogue ...

It should be emphasized that this is the problem: being a sociologist, is a profession, but too often it is seen as a wave sensitivity, a tendency or something not really rationalizable. The former problem is: in his Invitation to Sociology addressed just that in 1963, Peter Berger devotes the first pages to say what is not the sociologist. And he said first that it is not a "friend of mankind" sensitive to the pain of others and willing to help them, nor even a reformer ready to improve society and the plight of the weakest. Sociologists may also be that, but they are not all - some have been or are staunch conservatives - and this is not what makes them sociologists.

However, it must be clear: this does not mean what it says and Jamel Debbouze, who may not have asked for this adhesive label, is without merit. What can be said of the suburbs is not necessarily wrong - I admit, not very sensitive to the humor of "comedians", I have a very vague idea of what it can tell much about this subject here or on other . his speech or his experience is not "wrong" per se. Simply be a sociologist, is to do a little more than say something relevant: it is trying to prove that they are. Sociology I love reading - I hope to one day say "I did" - do not just say things that seem relevant but also tries to prove that they are.

The speech of a comedian or any other artist has a value in itself: he calls it mobilizes, it puts people face their contradictions. Consider the first sketch Coluche: saying "is the story of a guy ... a normal guy ... white, what, what was he doing if we put our face everyday racism that makes us think a "normal" man is always white and that blacks have enough features to change the meaning of a joke? Especially by adding thereafter "y 'stories, it's more fun if he is a Jew ... and y' has other it's more fun is a Belgian Sir" ...



It did not work in sociology. But his remarks had an eigenvalue in the way he could and still can denounce a situation or an attitude, perhaps a more effective and more widespread than could a work of sociology. This is perhaps Jamel Debbouze: one wonders what interest there is to fold a type of speech very respectable on another. And why we have so much trouble recognizing the intrinsic value of humor.

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The job interview soon a total institution?

Via actuchomage.org site, we learn that Job center offers, in partnership with Ereel, an "endowment fund to support innovation in Europe" (it's beautiful, I cry), training for unemployed to help them find new jobs. On the agenda: a reminder that the interview is one of many mechanisms for compliance of bodies and, perhaps, souls ...

's article actuchomage. org focuses on the question of the origin of the foundation and the question of the supposed contribution of such formations in the fight against unemployment and the return to employment . I'll let you read and get an idea by yourself on these points. Rather, the same pictures that caught my attention. Consider:

These are images taken from the article actuchômage. Org. They are obviously taken from the site Image Bureau, the main company involved with the action (watch the site automatically launches a very unpleasant music: when it pretends communication specialist, such a bad taste should not be forgiven). They give a good idea of what constitutes such makeover to find a job.

Indeed, what happens to women who lend themselves to this game? Well, obviously, to find a job, they are pushed to feminize. Not that they are particularly male at first, that is to say in the pictures "before", but it is clear that the efforts of the business makeover is to accentuate the femininity. Whether in clothing, hairstyles, makeup (not less than two companies make up the program proposed by job center) ... and attitude. Is evident in the poses adopted, probably at the request of photographer and under the advice of relookers by women in question: not only are they smiling or more "open", whatever This word can mean well, but the eyes of deer-cons in diving at the unveiling of the shoulder through the bust through hands on hips, one is in a game closer to the seductive, where femininity is to be seen often in all its fullness. The band offered by the site Ereel on the page with its "action" for the makeover of unemployed also leaves no doubt about it: it shows a photo of a young blonde-on make-up, the very red lips and bare feet resting on the table. An attitude that has nothing "professional" but for "female" in this term may be more contemptuous frivolity and sexualization. The photo does not déparaillerait in a catalog or on La Redoute the cover of a porn DVD.

What we ask for unemployed goes much further than the mere sake of self-presentation without a hitch: they are encouraged to adopt such an attitude and quite a unique role, which is assumed to be the expected by the recruiters and companies. This role is very clear: it is the woman. Not that of professionnel.le, not that of travailleur.se, not that of futur.e employé.e, but that of women. And this change can not simply be visibly plastic, be limited to one garment: the presence of a psychologist in the action and changes in gestures that leave to see through photographs clearly suggest that it is to take over the whole personality of the individual.

We understand the idea behind it: to take care of yourself to regain confidence and become "entrepreneur of oneself", able finally to find work as desired. But this confidence is not so clearly only through adherence to gender norms: take care of you, ladies, is your makeup to be pretty for the man who hired you ... And be "entrepreneur of oneself" is never a way to defer the burden of unemployment on an individual through - "you're not trying hard enough!" - Rather than a collective issue - "there are not enough jobs!". us once again the hammer of individual responsibility ...

Proceedings of the interview, which prepares such actions, probably more numerous than this simple news might suggest, therefore plays a particularly important role here. It does not merely select certain candidates, but serves as a pretext to control and transform them into dimensions of person who goes beyond the scope of work. To find work, they say to these women, you must change the personality not only have more skills, not only be more professional, not only have more skill or training best suited, but to be more feminine, prettier, more feminine ... In times of unemployment, job interview and everything that surrounds seem to adopt certain features of the qu'Erving Goffman called "total institutions," those who undertake to support the entire life individuals as to redefine all of their personalities.

It is here that women matter. What about men? This injunction does kind of conformism does these ladies, or is it shared the point that the men are asked to remove or abandon the features most "Feminine" in their appearance and personality? I'm willing to bet yes. Even if the thing is probably less of an impact, since joining the masculine role is probably more spontaneous as it may seem "natural." It does not say much for the kind of self-transformation required by the orders to be "entrepreneur of oneself" are less cumbersome to wear, whatever its kind.

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Should we starve the public servants? Polanyi and incentives "economic"

After Christian Jacob, president of the UMP group in the National Assembly, invited to "think hiring officials for life ", this old sea serpent has produced quite a stir. Issuance Of grist example could help to raise this issue at an issue devoted the insecurity in the public service. Why this challenge? Also because this would be an efficiency gain for the government. A further sign, in fact, from the grip of what Karl Polanyi called the "fallacy economy ".

Although Christian Jacob was able to highlight the opportunities for mobility offered by a questioning of the status of officials, listening to the issuance of France Culture leaves no doubt that this statute is primarily criticized because it puts officials to protect from losing their jobs, so competition so incentives to work, and otherwise encourages to laziness at least less effective than a less protective status would require them to continue. This point could not be more clear in the remark Nicolas Lecaussin , the "liberal" media of the confrontation, that in France, 75% of young people want to become servants "rather entrepreneurs. There would

much to say about the general interpretation of this figure, so often advanced and so rarely sourced. Taken as an indicator of pussilanimité of French people towards capitalism or market (the famous "French disease"), you might as well read the general ignorance of the public: he would still want to know what position occupy these "75%" because there is no guarantee that everybody wants to be, for example, teachers in college. This would also know if that appeals is not, perhaps, more the meaning given to certain jobs rather than their safety. In short, we should know a little more, starting with where you got that figure ... Otherwise, he joined the many false arguments that pollute the extensive public debate.

Still, it appears many of its recurrent use that in a certain tradition of thought, the job security provided by the Staff is very problematic because it would lead to inefficient operation of services public. In the absence of the risk of losing his job, the organization simply could not be economically efficient. The denunciation of inequality "unacceptable" between those who are exposed to this risk and those who will escape, one way or another, in the same direction.

So that in this perspective, there is an economic incentive: hunger. Indeed, in our societies, not having a job means not being able to feed themselves, nor have access to all goods that are considered socially necessary for everyone, whether it be housing, clothing , hobbies, etc.. It is through the course of employment that you earn the right to get all these things. Even though there are "safety nets", these are tenuous enough so that hunger can not be fully satisfied without the sale of his work. Poverty, fear of hunger and deprivation: that is what is the essential motivation that guide our economic behavior.

Has it always been this way? To this question, Karl Polanyi replied in his various writings (especially those collected in his Essays ) so we can more clearly "no." Hunger has not always been the primary economic motivation. It is a characteristic of our societies have the only possible economic incentives, to the exclusion of all others. This is what in fact "market societies", societies which Polanyi hoped that the Second World War had marked the collapse. Had he lived, to paraphrase Brassens, then showed him no.

What Polanyi argues on the basis of historical and anthropological exploration of primitive economic systems - understood here: "that precede the advent of self-regulating market in the West of the nineteenth century" - is that hunger has not always been an incentive or economic motivation. Instead, he says, in many societies, hunger does not exist. At least as a personal experience: an individual could not be hungry if his group was itself in starvation. Otherwise, all sorts of obligations required them to look after those who can not or want to work from those who hunger, those who can not obtain by themselves for their food. This has been, in Europe, the moral obligation to let the poor take part of the harvest, an obligation which has eventually become institutionalized in the "poor laws" which Polanyi discusses the disappearance of England in the late eighteenth century as the beginning of the "market society". This does not mean that the beneficiaries of such a system were living in luxury, but at least they were not threatened by hunger and death. So the concrete right, for those who wish to pursue a lifestyle of their choice - a central idea in Polanyi and who would, perhaps, to please those who call themselves "liberal."

But then why are they working people? Well for other motives than the fear of hunger and the search for gain.

But what about social organizations other than the market economy? Hunger and gain are they also linked to productive activities which determine the existence of the company in question? The answer to this question is clearly negative. In general, we find that the social organization of production is falling as the motivations of hunger and gain are not solicited And in fact, where the fear of hunger is related to productive activities, that motive is MEOE other important drivers. Such a mixture of motvations is what we mean by the term social motivations : This is the type of incentive that makes us conform to a behavior approved by society. A brief overview of the history of civilization does not show us the man acting in the service of his individual interest in acquiring material goods, but rather to ensure its position, its rights and benefits ("Should we believe in economic determinism? " Tests , P. 524).

Motivation to work is not lacking: to acquire or guarantee a certain social status, comply with standards and values, etc.. In fact, these motivations exist in our societies, and, except for some very specific cases, such as some traders actually only motivated by profit and gain ever greater, most people have relatively complex motivations work. A fear of hunger and the search for profit in addition, often dominant, other reasons that range from simple pleasure taken in the activity that engages with many different moral considerations. In history and the recognition that we can not get any incentives. And cases of officials choosing disobedience as a way of combating stress the attachment thereof to the content of their job, not the only gains they can derive. This is also true in private.

This last remark leads us to the fallacy that economic Karl Polanyi has repeatedly denounced. For why in the private cases of disobedience are they if not impossible at least rare? Just because hunger is the incentive for them dominant. Not because it is naturally stronger than others, but because the social organization leads to make it so strong. The economic fallacy is the belief that the economic organization of ours is the organization "natural", valid at any time and any place - a failing that economists are never fully able to abandon or said in passing. We tended to think that only hunger and gain are the "real" incentives and "true" motivations "economic" and that all others are at best a vague ideology placed on material interests ( where one sees all that separates Polanyi Marxism). And our economic organization is built precisely on this belief, so it becomes "real" for us. It is the organization of hunger, the maximum lift of solidarity that each safeguarded against this threat, which made individuals of workers on a market to sell their work. And it is this market that excludes other possible motivations of the field, they took away some of their force in people's minds.

Returning to the original question: the status of civil servants. One quickly understands that there may be other reasons for them and that rather than trying to replace them the reason for the hunger, it would be equally feasible to develop, for example by asking recognition of everyone's work.

But we can go further. The constitution of hunger as the only "real" economic motivation was not translated because of the devaluation of other causes of action, other incentives. That is the yardstick that individuals consider the interest of work, primarily if not to the exclusion of all others. And this is also true for public servants: they too are worked by the economic fallacy and can indulge in thinking that their motives in terms of gains, as they appear on the bottom of their payroll, do not justify all their efforts. Therefore, one can conclude that it transforming our company into a market that is causing the problems that the proposed deal by extending a little more ...

Doubtless one could then propose to take over the problem again fresh, and rather than discuss the retention or deletion of the Staff, consider the place of work and motivations across society. Precarious workers, real public service through the many alternatives to the famous "status", merely extends the reasons for hunger and earnings. It pushes people to seek nothing other than their work escape from famine or benefit which they can enjoy at their leisure. In short, it devalues confidently "work value" some gargle. Companies that know how employee involvement is important would do well to reflect on this. Maybe they would reach their goals better if they were using with their employees other incentives to those that we persist in thinking to be the only "economic".

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"In the Castle of Argol" - Gracq


What I often tell myself, in my soul and his inner optimist always a bit messy anyway, is that with the literature, given everything that was written from the beginning that human beings knows about listening to something other than hodgepodge protean and sticky in a culture that does its hearings and turnovers as shameless talents of entire cohorts of writers who toil through wage shameless us believe that selling a book and a yogurt, a car and a Wagner opera, it's the same thing, comma (phew) no one is ever in the whole of his short life free to discover the wonders.
So it's not worth all strive to read between 15 and 25 years, especially if it does nothing to better understand and please the teachers, whatever their sex, save some for the road ... You'll need it.
So I come in, after this introduction, penetrating about who leads.
I had never read anything by Mr. Gracq what happiness is in store for me I not tell me later I still myself while writing these lines. And what luck! Since this gentleman wrote lots of books. And as for yet I have read that!

"At Castle Argol": if writing is building, getting lost, paint, play music elements, to live extraordinary beings we instinctively can find the mirror in us, then this writing is well both heaven and earth, and the substance of the flesh, and simmer the most subtle and most secret. If writing is a moment, cover a world of a unique look, which never looked upon anything, and never look over anything, the time to raise some lives above everything and to make this jewel burning of which is falling hands on the last page, we have reinvented what there is most precious in solitude, ie, its necessity as the need of the world, then this button to write a form of perfection. If writing is cut, slide after slide, transparent and filled with the designs of the spirit, the fates of people in the most unlikely we familiar with, familiar with the requirements of the happiest of our imaginations, so that writing is a wonder .

And I weigh my words.

"At Castle Argol" Gracq:

First paragraph: Though

the campaign was still warm from the sun all afternoon, Albert embarked on the long road that led to Argol. He took shelter in the shade already grown hawthorn and set path. He wanted to give
another hour to enjoy the agony of the accident. He had bought a month earlier mansion Argol, woods, fields, outbuildings, without the visit, on the enthusiastic recommendations - rather mysterious - Albert remembered this strange accent, throaty voice that had decided - a very dear friend, but a little more than is proper, amateur de Balzac stories of chouannerie, and also crime novels. And without further deliberation, he had signed petitions for clemency foolish to chance.

Last paragraph:

In the midst of the long December night by the stairs deserts, through the deserted rooms, with torches extinguished, torchlight spilled, he left the castle under the garb of the traveler. Soon his footsteps led him (for he hurried into the cold night) went to the Magic Albert and Heide had followed a fatal day. The skirts of his coat floating surrounded him as black wings. And behind him, and his brain they reached in areas where acute serve the heightened senses, not sounded the depths of the cold night - its not? They came to him from the depths of the night - and he recognized them as if he had ever expected. But it did not turn toward the mysterious traveler. He did not return. He ran in the middle of the fairway, very quickly, and not followed. And, losing breath, he felt that now would not join him, and in the all-powerful failure of his soul, he felt the icy flash of a knife sinking into his shoulders like a handful of snow.

>>> Go and feast on what is between these two paragraphs. Now, later on, but if possible before dying.