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"
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..
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:
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.
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..
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| (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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