La pretensión implicada en este libro gira en torno a pensar si la racionalización como proceso de orientación de sentido y de consolidación de regularidades normativas y de observancias administrativas provenientes de las fuerzas... more
La pretensión implicada en este libro gira en torno a pensar si la racionalización como proceso de orientación de sentido y de consolidación de regularidades normativas y de observancias administrativas provenientes de las fuerzas sociales de las esferas de la vida social también se verifica en las prácticas culturales del rock (que parecieran estar orientadas, por lo menos en el plano discursivo, en oposición a las formas burocratizadas y rutinizadas de la vida social).
‘Maniere’, in Enciclopedia delle Scienze Sociali. Rome: Instituto della Enciclopedia Italiana, 1996, vol. V, pp. 472–8. In Italian, this article is a basic exposition of Norbert Elias's account of changing manners among the secular upper... more
‘Maniere’, in Enciclopedia delle Scienze Sociali. Rome: Instituto della Enciclopedia Italiana, 1996, vol. V, pp. 472–8.
In Italian, this article is a basic exposition of Norbert Elias's account of changing manners among the secular upper classes in Western Europe from the late Middle Ages until the nineteenth century, together with a discussion of Cas Wouters's theory of informalisation as demonstrated in his research on developments in the twentieth century.
In the French sociology of religion, the concept of emotion primarily appears as a pre-notion linked with processes of (dis) qualification and distinction. Staying away from the «affective turn » that emerged in the 1990s among social... more
In the French sociology of religion, the concept of emotion primarily appears as a pre-notion linked with processes of (dis) qualification and distinction. Staying away from the «affective turn » that emerged in the 1990s among social sciences, this sociology relies on established interpretations of classical authors which closely link the issue of religious emotion with a set of pivotal concepts of the disciplinary doxa such as legitimacy, institution, charisma, or modernity. This article draws from a critical reading of these established interpretations and from extensive fieldwork in Pentecostal/ charismatic movements. I first show how attaching an «emotional » label to a religious object is taken to imply relations of social domination : between the «rational » academic actors and the labelled religious actors, but also within the religious field itself. Secondly, I suggest how to disentangle the sociology of religious emotions from the influence of beliefs, distinction effects, and academic doxa and connect this field of research to wider social dynamics, such as the relationships between individuals and institutions, the ideology of the «society of communication » (E. Neveu) or norms of self-control and bodily expressions (C. Wouters).
