Podcasts about Illouz

durée : 02:29:48 - Les Matins - par : Guillaume Erner, Isabelle de Gaulmyn - - réalisation : Félicie Faugère

durée : 00:54:57 - Le Grand Face-à-face - par : Thomas Snégaroff - En quoi la modernité modifie-t-elle nos émotions ? Débat avec Eva Illouz, directrice d'études à l'Ecole des hautes études en sciences sociales, auteure “Explosive modernité. Malaise dans la vie intérieure” (Gallimard). - réalisé par : Marie MéRIER

durée : 00:54:57 - Le Grand Face-à-face - par : Thomas Snégaroff - En quoi la modernité modifie-t-elle nos émotions ? Débat avec Eva Illouz, directrice d'études à l'Ecole des hautes études en sciences sociales, auteure “Explosive modernité. Malaise dans la vie intérieure” (Gallimard). - réalisé par : Marie MéRIER

durée : 00:02:28 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - Le ministre de l'Éducation israélien a disqualifié la sociologue Eva Illouz du Prix Israël en raison de son souhait que la Cour pénale internationale enquête sur de possibles crimes de guerre en Cisjordanie. Encore une preuve de la haine des sciences sociales de la part des régimes illibéraux. - réalisation : Félicie Faugère

durée : 00:02:28 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - Le ministre de l'Éducation israélien a disqualifié la sociologue Eva Illouz du Prix Israël en raison de son souhait que la Cour pénale internationale enquête sur de possibles crimes de guerre en Cisjordanie. Encore une preuve de la haine des sciences sociales de la part des régimes illibéraux. - réalisation : Félicie Faugère

Technologie und Gefühle sind keinesfalls Gegenpole, stellt die israelische Soziologin in ihrer Stuttgarter Zukunftsrede fest und beschreibt, wie sich Emotionen im Internet zu einer ganz eigenen Währung entwickelt haben. Das habe Folgen: Gefühle in der virtuellen Welt würden authentischer erlebt als in der realen Welt, so der Befund von Illouz.

Yael Loheit https://on.soundcloud.com/YSAaE https://www.instagram.com/yael_loheit/ Eric Illouz https://on.soundcloud.com/1ktDnJJsiS222jSC9 https://www.instagram.com/eric_illouz/

Michaël Illouz nous parle de son parcours passionnant au micro du Lab

Vous vous demandez comment vendre un bien tout en continuant à y vivre ? Vincent Illouz, directeur de la nue-propriété et du viager chez Vaneau, explique au micro d'Ariane Artinian comment la nue-propriété permet de garder l'usage et les loyers de son bien, tout en récupérant une partie de sa valeur. « Le vendeur conserve l'usufruit et optimise son patrimoine », souligne-t-il. Côté acheteur, c'est une opportunité d'investissement à moindre coût.Vincent Illouz partage un exemple concret : un couple parisien a vendu en nue-propriété, réalisé des donations à leurs enfants et optimisé leur succession, sans quitter leur domicile. Une solution idéale pour les seniors !Écoutez cet épisode pour découvrir comment la nue-propriété peut transformer votre stratégie patrimoniale.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Angst, Enttäuschung und Wut, aber auch Scham oder Liebe sind Gefühle, die fest in die sozialen Arrangements der westlichen Moderne eingebaut sind. Die Ökonomie, Politik und Kultur bewirtschaften sie intensiv. Dies sieht die Soziologin Eva Illouz in ihrem aktuellen Buch als Schlüssel zu unserer Gegenwart, die sie als "explosive Moderne" beschreibt. Lisz Hirn und Fahim Amir treten ausgehend von Illouz in ein philosophisches Zwiegespräch über Gefühle, Ambivalenz und deren Bedeutung für das soziale Wesen Mensch.Eine Eigenproduktion des ORF, ausgstrahlt am 21.10.2024

durée : 00:29:18 - Avec Jean-Nicolas Illouz - par : Philippe Venturini - 'Je suis très heureux de vous retrouver pour une nouvelle saison de "Sous la couverture". La couverture des livres bien évidemment, des livres qui concernent la musique. La musique mais pas que, le premier ouvrage s'intéresse à la musique, mais aussi à la poésie et la peinture." Philippe Venturini - réalisé par : Doria Zénine

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

In this bonus episode, Josh interviews Likud MK Dan Illouz, one of the youngest members of the Israeli legislature and a powerful voice in defense of U.S.-Israel relations and Western civilization.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Das Ding ist: Pornos sind leicht zugänglich und die große Mehrheit der Menschen haben sie schon mindestens einmal konsumiert, aber wie gehen wir mit dem Pornokonsum um? Ist Pornokonsum harmlos und gehört normalisiert, oder gibt es Dinge, die man kritisieren sollte? Lensi und Anna Bartling erzählen von ihren persönlichen Berührungspunkten mit der Pornografie und wie sich ihre Meinungen zu dem Thema in den vergangenen Jahren verändert hat. Anna hat ein paar Review Studien herausgesucht, die zeigen, dass Pornokonsum mit Einstellungen und Verhaltensweisen korreliert, die abzulehnen sind. Lensi wird zum Ende völlig theoretisch, indem sie ihr Wissen zum sexuellen Kapital von Illouz und Kaplan auf den Pornokonsum anwendet. Wollen Feminist*innen uns alles wegnehmen, was Spaß macht? Oder gibt es handfeste Gründe, sich kritisch mit Pornografie auseinanderzusetzen? Hört rein und findet es heraus! Quellen: Adolescents and Pornography: A Review of 20 Years of Research https://www.tandfonline.com/doi/full/10.1080/00224499.2016.1143441 The relationship between pornography use an harmful sexual attitudes and behaviours https://assets.publishing.service.gov.uk/media/606dc23be90e074e54965bda/ The_Relationship_between_Pornography_use_and_Harmful_Sexual_Attitudes_and_Behaviours- _literature_review_v1.pdf Substanzgebrauchsstörung: Diagnosekriterien gemäß DSM-V https://www.medikamente-und-sucht.de/behandler-und-berater/medikamentens Doran, K., & Price, J. (2014). Pornography and marriage. Journal of Family and Economic Issues, 35, 489-498 Illouz, E., Kaplan, D. (2021). Was ist sexuelles Kapital. Suhrkamp

Aujourd'hui, j'ai le plaisir de recevoir Cynthia Illouz, fondatrice de The Women's Voices et Chari-T Media. Vous en apprendrez plus sur : # Son parcours de hard news (TF1 à iTélé) à Chari-T, le média qu'elle a créé sur la RSE il y a 14 ans # The Women's Voices : créé d'abord comme le spin off d'un podcast. Mais victime de son succès, The Women's Voices devient un média à part entière, certifié IPG. # La ligne éditoriale de The Women's Voices oscillant entre politique générale, culture, et hard news comme les violences faites aux femmes # L'importance de mettre en avant les profils des femmes, pas seulement pour une question d'équité, mais aussi pour une meilleure prise en compte des enjeux concernant les femmes (52% de la population) # L'approche de Cynthia Illouz : s'adresser à la “majorité silencieuse” pour convaincre les hommes dirigeants qu'il y a un impératif à soutenir la représentativité des femmes # 5000 voices : une démarche payante pour permettre aux femmes expertes de s'exprimer et d'amplifier leur voix. C'est un programme de mise en valeur éditoriale qui contient aussi une partie workshop avec un accompagnement suivi pour les aider # Le double modèle de #5000 Voices : il s'appuie sur des femmes individuelles et des entreprises partenaires (TransDev, Mastercard, Engie) # La conquête internationale de The Women's Voices qui va se lancer en anglais # Ses défis : “voir grand” en se lançant en anglais et continuer à creuser les thématiques Pour aller plus loin : # Le coût de la virilité de Lucile Peytavin # Le truc cool de Cynthia : la photographie de Yael Braun Pivet avant de prendre la présidence du Congrès à Versailles # Rejoignez la communauté WhatsApp juste ici. # Abonnez-vous à la chaîne YouTube ici. Pour découvrir tout ça, c'est par ici si vous préférez Apple Podcast, par là si vous préférez Deezer ou encore là si vous préférez Spotify. Et n'oubliez pas de laisser 5 étoiles et un commentaire sympa sur Apple Podcast si l'épisode vous a plu. Mediarama est un podcast du label Orso Media produit par CosaVostra. Retrouvez Mediarama sur : Apple Podcasts | Spotify |Deezer

Natanella Illouz-Eliaz is a postdoctoral researcher in the lab of Professor Joseph Ecker. A plant biologist by training, she studies how plants recover from drought conditions. On this episode of Beyond Lab Walls, Illouz-Eliaz recounts how her life plan went from business to biology—all because of a tomato field.

durée : 03:00:50 - Le 7/10 - Les invités de la matinale de ce mardi 28 novembre sont : Gérald Darmanin, Claire Nouvian et Heïdi Sevestre, Eleonore Weil et Benjamin Barthe, Eva Illouz, et Gabriel Donzelli.

durée : 00:16:34 - L'interview de 9h20 - par : Léa Salamé - Eva Illouz, sociologue, est l'invitée de 9h20 de Mathilde Serrell ce mardi 28 novembre, pour son livre "Le Capital sexuel" aux éditions du Seuil.

durée : 00:16:34 - L'interview de 9h20 - par : Léa Salamé - Eva Illouz, sociologue, est l'invitée de 9h20 de Mathilde Serrell ce mardi 28 novembre, pour son livre "Le Capital sexuel" aux éditions du Seuil.

En este episodio Tamara y Male Rey hablan sobre un nuevo libro sobre Rejtman, la historia de Epecuén, un espectáculo de Charo López y Adrián Lakerman y el último libro de Eva Illouz.

Vores romantik, kærlighed og længsler er ikke længere forbeholdt vores egen følelsesverden. I dag har Disney og andre kapitalistiske kulturinstitutioner nemlig mere at skulle have sagt omkring vores mest private følelser, end vi måske selv går rundt og håber. Sådan siger Eva Illouz, der i mere end 30 år har undersøgt, hvordan kapitalismen påvirker vores allesammens følelsesliv. Hun er professor i sociologi ved det hebraiske universitet i Jerusalem og har formået at skabe sit eget forskningsfelt, som undersøger forholdet mellem sociale klasser og romantisk kærlighed. Og når det kommer til vores kærlighedsliv, så er under - og overklassen ikke så forskellig, siger Illouz. Vi er alle nemlig præget af kapitalismen.  I denne episode af Langsomme Samtaler med Rune Lykkeberg fortæller Illouz hvem og hvad, der præcis er med til at forme vores personlige kærlighed. Og så kommer hun også ind på, hvorfor frigørelsen af kvinder altid har gået hånd i hånd med kommercialisering og markeder. 

Ancien membre des services spéciaux, Michaël Illouz est un spécialiste du combat opérationnel et du tir, ancien maître d'arme et auteur du livre "Riposter'.https://www.instagram.com/micka_illouz/Michaël avec un corps de victime : https://biomecaniquepodcast.com/187-michael-illouz-survivre-a-la-violence-photos/Épisodes recommandés :#83 Alex French SAS - Forces spéciales : des capacités physiques et mentales à toutes épreuves#166 Cyrille Diabaté - La dure réalité des sports de combats#177 Brice Postal - La violence, la vraie#179 Le Précepteur - Réconcilier le corps et l'esprit#183 Franck Ropers - Self-defense et série unique : fin du débat ?Recevoir La Lettre Biomécanique :https://biomecaniquepodcast.com/Lettre Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

On today's Israel Uncensored with Josh Hasten, a special interview with Likud Member of Knesset Dan Illouz who says that despite the recent demonstrations in Israel, he is confident that the majority Israelis will joyfully celebrate Yom Ha'azmaut (Israeli Independence Day) this year. He is also optimistic that unity will reign, as he highlights many of the accomplishments of the Jewish State over the past 75 years. MK Illouz also detailed some of his top priorities in making a difference for the people of Israel.

Nouvelle conversation COSMIQUE avec Mickal Illouz, notre Bruce Lee à nous ^^, maître d'arme, amoureux de philosophies Stoïcienne et Bouddhisme Zen, pratiquant d'Arts Martiaux et d'Arts du Combat, éternel étudiant et curieux des Spiritualités Orientales, des grands héros Grecques et des sabreurs Japonais...Avec lequel je me suis régalé à parler de la Voie des Arts, de voyages, de croissance personnel, de sport de combat, de self défense, d'états modifiés de conscience, de violence, de cinéma d'action, de psychologie humaine... Passionnant !Tu vas apprendre :Comment remettre du sens dans ton travail en suivant la voie des arts ? Comment on peut utiliser le Zen comme un outil d'introspection puissant ?Comment renforcer son corps et son esprit grâce aux Arts Martiaux ? Pourquoi l'Occident est attiré par les psychédéliques et les cérémonies chamaniques ?Ce que signifie réellement être un Guerrier et comment tu peux toi aussi le devenir ?Pourquoi le monde moderne a peur des hommes forts ?Quels dangers de vivre dans un monde où la Violence est masquée ?Et encore plein de chosesChapitres :00:00 Introduction05:34 Présentation des sponsors 06:42 Prise de contact entre Slim et Micka08:34 Le "Geido", la voie des arts et le parcours initiatique de l'élève12:37 Retrouver du sens dans nos métiers modernes20:00 Généraliste vs Spécialiste, et concept de la Praxis32:15 Le métier de Maître d'Ames et la Théorie des 5 Cercles37:29 Origines du Zen, ses dangers, la psychanalyse et comment créer le réflexe introspectif49:10 Pratiques de méditation utiles, caisson d'isolation, et tourisme spirituel01:00:35 Le fantastme du Zen et de la recherche de spiritualité01:05:25 L'appropriation culturel de l'Occident sur les Psychédéliques et les Spiritualités Orientales01:21:35 Les dangers de la Culture de l'Élu et notre volonté d'être unique et spécial01:24:00 Arts Martiaux, Mytho-jutsu, la réalité de la violence du combat01:35:02 Guerrier vs Combattant, et le prêt à porter pour la bagarre01:46:10 Cinéma d'action, Animation Japonaise et Morale01:53:00 La vision moderne du militaire, le guerrier pacifique02:03:49 Les dangers de la mort de l'archétype du guerrier et d'un monde sans violence2:22:30 Livre recommandé par Micka02:24:05 Message à l'humanité de Micka02:25:00 Un objet de moins pas cher qui a amélioré la vie de Micka02:27:02 Routine Matinale Parfaite de Micka02:28:30 Une époque et un lieu dans lequel Micka aimerait se téléporter02:31:08 Le mot de la finTrès bonne écoute les mouvers !Les notes, les liens, les ressources de cet épisode :➡️ https://nomadslim.com/podcast/13-02-2023-micka-illouzConnecter avec MOUVERSApprends à bouger ton corps librement avec les FORMATIONS et le DOJOForme-toi au Mouvement et à la Mobilité avec les CERTIFICATIONSRejoins notre Réseau Social Privé COMMUNAUTÉTa Dose de Mouvement Matinale dans mes EMAILS QUOTIDIENSSupport the show

In a relatively short time, Dan Illouz went from being a McGill University law student to sitting in Israel's Knesset as a member of the ruling Likud government. The son of Moroccan immigrants to Montreal, Illouz moved to Israel 13 years ago. Since then, he has held political jobs and also served as a Jerusalem city councillor before taking his seat in the Knesset after Benjamin Netanyahu's Likud won the most recent election. Among his stances, Illouz supports the government's current efforts to reform the power of the Israeli courts—which have prompted mass street protests in Israeli cities, evoked concern among many Jewish groups in the Diaspora and even brought stern warnings from political allies, including Canada. The rookie MK—who turns 37 on Tuesday, Feb. 21—views the protests more as a “disagreement” among friends, and condemns those who say the reforms will make Israel less democratic. Illouz joins The CJN Daily from his office in Jerusalem to explain. What we talked about: Read more about Dan Illouz on the Knesset website Why Illouz campaigned for former Canadian prime minister Stephen Harper in 2015 How Dan Illouz was deeply touched by a 2008 terrorist attack on a yeshiva in Israel The CJN Daily is written and hosted by Ellin Bessner (@ebessner on Twitter). Zachary Kauffman is the producer. Michael Fraiman is the executive producer. Our theme music is by Dov Beck-Levine. Our title sponsor is Metropia. We're a member of The CJN Podcast Network. To subscribe to this podcast, please watch this video. Donate to The CJN and receive a charitable tax receipt by clicking here.

En este episodio de #Sexofilia hablamos sobre Capital erótico: Usos del sexo ¿el sexo hace la diferencia?, capital social y capital erotico/sexual. Aumento y disminución del coeficiente de atracción sexual. Diferencia sexual y diferencia erotica. Capital sexual por Illouz y Kaplan. En este espacio abordaremos de manera reflexiva y crítica temáticas (incómodas/incomodantes) relacionadas con los vínculos, la sexualidad, el sexo, la erótica y la salud sexual desde la perspectiva del feminismo pro sexo. Retomaremos aportes de la filosofía, la sociología, la sexología y la salud mental a los efectos de cuestionar y ampliar nuestras miradas en estos tópicos. Con la conducción y producción de Silvia Aguirre @lic.silviaaguirre Noelia Benedetto @lic.noeliabenedetto y Emma Song @emmasong7 para Radio Bicicleta.

durée : 00:53:14 - Le Grand Face-à-face - Un peu partout dans le monde, les démocraties sont attaquées par le populisme nationaliste. Point commun de toutes ces situations : des émotions travaillent la vie politique. Décryptage avec la sociologue Eva Illouz, auteure de "Les émotions contre la démocratie" (Premier Parallèle).

durée : 00:53:14 - Le Grand Face-à-face - Un peu partout dans le monde, les démocraties sont attaquées par le populisme nationaliste. Point commun de toutes ces situations : des émotions travaillent la vie politique. Décryptage avec la sociologue Eva Illouz, auteure de "Les émotions contre la démocratie" (Premier Parallèle).

durée : 00:53:14 - Le Grand Face-à-face - Un peu partout dans le monde, les démocraties sont attaquées par le populisme nationaliste. Point commun de toutes ces situations : des émotions travaillent la vie politique. Décryptage avec la sociologue Eva Illouz, auteure de "Les émotions contre la démocratie" (Premier Parallèle).

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs down our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Polity Press, 2021), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterised by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Rituparna Patgiri is an Assistant Professor of Sociology at Indraprastha College for Women, University of Delhi. She has a PhD in Sociology from Jawaharlal Nehru University (JNU), New Delhi. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs down our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Polity Press, 2021), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterised by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Rituparna Patgiri is an Assistant Professor of Sociology at Indraprastha College for Women, University of Delhi. She has a PhD in Sociology from Jawaharlal Nehru University (JNU), New Delhi. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs down our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Polity Press, 2021), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterised by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Rituparna Patgiri is an Assistant Professor of Sociology at Indraprastha College for Women, University of Delhi. She has a PhD in Sociology from Jawaharlal Nehru University (JNU), New Delhi. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs down our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Polity Press, 2021), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterised by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Rituparna Patgiri is an Assistant Professor of Sociology at Indraprastha College for Women, University of Delhi. She has a PhD in Sociology from Jawaharlal Nehru University (JNU), New Delhi. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs down our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Polity Press, 2021), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterised by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Rituparna Patgiri is an Assistant Professor of Sociology at Indraprastha College for Women, University of Delhi. She has a PhD in Sociology from Jawaharlal Nehru University (JNU), New Delhi. Her research interests lie in the areas of food, media, gender and public. She is also one of the co-founders of Doing Sociology. Patgiri can be reached at @Rituparna37 on Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices

pensar em suicídio. falar sobre isso. lembrar de alguém que tirou a própria vida. lembrar de alguém que um dia falou que estava pensando em fazer isso. lembrar que tem pessoas que pensam nisso todos os dias. falar sobre o medo de pensar, lembrar e falar nesse assunto. — o que a gente faz com tudo isso? nesse episódio, contamos com a participação da psicóloga Karen Scavacini co-fundadora do instituto de suicidologia Vita Alere para mais VIBES, acesse os perfis da float: Instagram TikTok Twitter e assine nossa newsletter no substack apresentação: André Alves Lucas Liedke refs Ideação Suicida: Manejo na Clínica Psicanalítica — Dayse de Cássia Pereira e Anna Silvia Rosal de Rosal Suicídio: Fatores inconscientes e aspectos socioculturais — R.M.S. Cassorla O Suicídio — Émile Durkheim Brasil no Divã — Folha de SP Tirar a Vida: Suicídio na Modernidade — Thomas Macho Happycracia — Cabanas e Illouz #ainternetqueagentequer ————————— Se você (ou alguém que você conhece) está passando por essa situação, não espere para buscar ou indicar um tratamento. Mapa da Saúde Mental Para situações emergenciais, contate o CVV — Centro de Valorização à Vida. LIGUE 188

Re-Listen Eva Illouz ist eine israelische Soziologin, Schriftstellerin und Journalistin. Sie wurde 1961 in Marokko geboren, wo sie bis zu ihrem 10. Lebensjahr aufwuchs, bevor sie mit ihren Eltern nach Frankreich zog. Über ihr Privatleben ist wenig bekannt. Dafür umso mehr zu ihren Forschungsfeldern. Über die letzten Jahrzehnte beschäftigte sie sich intensiv zum Teil in Frankreich, den USA und Israel mit der Rolle der Massenmedien bei der Bildung und Prägung von Sprache, Denkmodellen und Gefühlen. Hauptobjekt bzw. -thema wurde über die Jahre das, was die Menschheit bis heute tief bewegt und interessiert: die Liebe.Im Jahre 2009 wurde sie von der ZEIT als eine von zwölf Intellektuellen benannt, die wahrscheinlich das Denken der Zukunft verändern werden.Dabei geht es ihr nicht um Zukunftsvisionen, sondern um die Erklärung der Welt wie sie ist bzw. so wurde. Und leider steht es um die Liebe laut Illouz nicht sonderlich gut.Warum, das besprechen Kim und Cathrin in dieser Folge von Starke Frauen und gewähren einen besonders tiefen Einblick in ihre persönliche Wahrnehmung der Liebe gespikt mit kleinen statistischen Erhebungen.Ihr erreicht Cathrin Jacob und Kim Seidler unter:Instagram und TwitterFoto Credit: Eva Illouz, 2008 Attribution: צחי לרנר Möchtest Du Cathrin oder Kim auf einen Kaffee einladen und dafür die Episoden werbefrei hören? Dann klicke auf den folgenden Link: https://plus.acast.com/s/starke-frauen. Hosted on Acast. See acast.com/privacy for more information.

As pessoas de hoje serão diferentes das pessoas de outros tempos?O que nos move hoje em dia?Poderemos ser todos caracterizados pelo individualismo?Ter-nos-emos tornado alvos fáceis da ‘ditadura da felicidade'?Seremos os eternos insatisfeitos na procura incessante do ‘melhor que pode vir a seguir'? Ana Markl pergunta e Miguel Chaves explica os 7 pontos que definem o ‘sujeito contemporâneo', ou seja, em palavras simples, as pessoas dos dias de hoje. Está pronto para ouvir falar de si mesmo?REFERÊNCIAS E LINKS ÚTEIS:Bauman, Zigmunt (2001). Modernidade Líquida. Rio de Janeiro: Zahar.Bauman, Zigmunt (2009). A Arte da Vida. Rio de Janeiro: Zahar.Beck, Ulrick (2002). “A Reinvenção da política: rumo a uma teoria da modernidade reflexiva”, in Ulrick Beck, Anthony Giddens e Scott Lash, Modernização Reflexiva: Política, Tradição e Estética na Ordem Social Moderna. Oeiras: Celta.Cabanas, Edgar e Illouz, Eva (2019). A Ditadura da Felicidade. Lisboa: Círculo de Leitores.Giddens, Anthony (2001). Modernidade e Identidade Social. Oeiras Celta.  Lipovestky, Georges (1994). O Crepúsculo do Dever: A Ética Indolor dos Novos Tempos Democráticos. Lisboa: Dom Quixote. Martucelli, Danilo (2002). Grammaires de l'individu. Paris: Galimmard.Shulman, David (2016). The Presentation of Self in Contemporary Social Life. Londres: SAGE. BIOS:ANA MARKL Ana Markl nasceu em Lisboa, em 1979, com uma total inaptidão para tomar decisões, pelo que se foi deixando levar pelas letras: licenciou-se em Línguas e Literaturas Modernas porque gostava de ler e escrever, mas acabou por se formar em Jornalismo pelo CENJOR. Começou por trabalhar no jornal Blitz para pôr a render a sua melomania, mas extravasou a música e acabou por escrever sobre cultura e sociedade para publicações tão díspares como a Time Out, o Expresso ou até mesmo a Playboy. Manteve o pé na imprensa, mas um dia atreveu-se a fazer televisão. Ajudou a fundar o canal Q em 2010, onde foi guionista e apresentadora. Finalmente, trocou a televisão pela rádio, um velho amor que ainda não consumara. Trabalha desde 2015 na Antena 3 como locutora e autora. MIGUEL CHAVES Miguel Chaves é Professor Associado do Departamento de Sociologia da NOVA FCSH e investigador do CICS.NOVA. Desenvolveu estudos acerca de marginalidades, desvio e exclusão social, que deram origem a diversos textos dos quais se destacam os livros Casal Ventoso: da Gandaia ao Narcotráfico (Imprensa de Ciências Sociais, 1999) e, em coautoria, Casal Ventoso Revisitado. Memórias para Imaginar um Futuro (Húmus 2019). Realizou também investigações acerca de estilos de vida juvenis e transição para o trabalho, como, por exemplo, “Percursos de inserção dos licenciados: relações objetivas e subjetivas com o trabalho”. Sobre estes assuntos escreveu vários artigos científicos e textos jornalísticos, bem como a obra Confrontos com o Trabalho entre Jovens Advogados (Imprensa de Ciências Sociais, 2010). Entre outras funções universitárias, coordena atualmente o Observatório de Inserção Profissional da Universidade Nova de Lisboa (OBIPNOVA) e o curso de Licenciatura em Sociologia da NOVA FCSH.  

Cette semaine, nous avons rendez-vous avec Micka Illouz, un expert des questions de sûreté et de la protection personnelle. Après un passage dans l'armée de terre et notamment une unité opérationnelle des services spéciaux, il est désormais enseignant d'art martiaux et instructeur de tir.  Avec lui, nous allons parler entre autre de self defense et de sécurité personnelle. N'oubliez pas de vous abonner au podcast et également à notre magazine papier, en vous rendant sur le site defense-zone.com Nous vous souhaitons une bonne écoute.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

In this episode we talk about how consumption plays a key role in the holiday season and why this can be problematic. We discuss Black Friday, consumer representations, and the plight of non-celebrants as well as those who might not be feeling their best around the holiday season, situating "holiday depression" within larger patterns of "cruel optimism" and toxic positivity. We end with some speculative thoughts on how consumers and brands can re-consider hegemonic representations and practices during the holidays.References and reading tips:Weinberger, M.F., 2015. Dominant consumption rituals and intragroup boundary work: How non-celebrants manage conflicting relational and identity goals. Journal of Consumer Research, 42(3), pp.378-400.Ahmed, S. (2010). The promise of happiness. Duke University Press.Berlant, L. (2011). Cruel optimism. Duke University Press.Cabanas, E., & Illouz, E. (2019). Manufacturing happy citizens: How the science and industry of happiness control our lives. John Wiley & Sons.Cvetkovich, A. (2012). Depression: A Public Feeling. Duke University Press.

“Ilanit Illouz”Photographe plasticienneInterview de Ilanit Illouz,par Anne-Frédérique Fer, à Nogent-sur-Marne, le 4 août 2021, durée 34'06.© FranceFineArt.Diplômée en 2005 de l'Ecole Nationale Supérieure d'Art de Paris-Cergy, en artiste chercheuse, le travail plastique d'Ilanit Illouz est une réflexion sur l'histoire sociale, politique et économique, sur la trace et la disparition, sur le mouvement du corps et de ses déplacements, sur le rapport au paysage, à ses ressources naturelles et à l'histoire qu'ils transmettent. Des recherches qui s'inscrivent dans le temps long, dans la sédimentation, dans l'accumulation des fragments, dans la superposition des couches temporelles.Si la photographie est le langage, l'écriture plastique d'Ilanit Illouz, dans une démarche expérimentale, l'objet photographique, sa matérialité sont également au cœur de ses réflexions où ses œuvres se matérialisent à travers différents processus de reproductions photographiques et mécaniques de l'image où la matérialité de l'oeuvre est toujours en relation, en réflexion avec l'histoire, le sujet des recherches de l'artiste.Dans ce lien étroit entre la matérialité des images et l'histoire qu'elle donne à voir, où les ressources naturelles, son épuisement, ses enjeux sociétaux, géographique, politique et économique, sont utilisés comme le témoin d'une histoire, comme la matière des recherches de l'artiste, pour décrypter le processus de création d'Ilanit Illouz, nous vous invitions à écouter son interview.Anne-Frédérique FerActualité de l'artiste : Ilanit Illouz est lauréate du Prix du public du Prix Découverte Louis Roederer 2021 pour son projet Wadi Qelt, dans la clarté des pierres, actuellement présentée dans le cadre de la 52ème édition des Rencontres de la photographie d'Arles, à découvrir jusqu'au 29 août 2021 à l'Église des Frères-Prêcheurs.https://francefineart.com/2021/07/04/3108_prix-decouverte-2021-arles/https://www.rencontres-arles.com/fr/expositions/view/968/ilanit-illouzPublication : Wadi Qelt, Dans la clarté des pierres, d'Ilanit Illouz, avec le texte d'Emilie Notéris, aux éditions Eyd, 2021. https://www.eydbooks.com/Wadi Qelt est un canyon situé dans le désert de Judée à la frontière de la Palestine et d'Israël bordé par la mer Morte devenu un grand lac salé qui est aujourd'hui menacée de disparition. La sécheresse a eu pour effet de multiplier les cratères qui trouent de toute part un terrain truffé de poches de sel. Ces « Dolines » ont inspiré à Ilanit le titre éponyme d' un travail au long cours (2016-2020) documenté dans cet ouvrage par et avec l'artiste WADI, dans la clarté des pierre. L'édition regroupe ce corpus au long cours (2016-2021) avec des images couleurs entrecoupées de vues et détails des tirages au sel réalisés par Illouz. Voir Acast.com/privacy pour les informations sur la vie privée et l'opt-out.

Deciding that they can't get enough of talking about love and marriage and TV, Anuja, Alev and Carly get together again and discuss of norms and (double) standards when it comes to determining what are the right ways to love and choose and make a (heterosexual) family; reflecting on awkward personal experiences, matchmaking/mail-order bride discussions, multiple critical feminist perspectives and of course representations of love and sex on TV. MMA student Vivien Dobran chimes in to talk about how young people take a shopping catalog approach to dating via Tinder.Please note that we are not done talking about love, sex, relationships and would like to include more, especially non-heteronormative and gender-queer perspectives and critiques next fall!Love episode reading list:Abu‐Lughod, L. (2002). Do Muslim women really need saving? Anthropological reflections on cultural relativism and its others. American anthropologist, 104(3), 783-790.Bachen, C. M., & Illouz, E. (1996). Imagining romance: Young people's cultural models of romance and love. Critical Studies in Media Communication, 13(4), 279-308.Dhillon, M. and Dhawan, P., 2011. “But I am fat”: The experiences of weight dissatisfaction in Indian adolescent girls and young women. Women's Studies International Forum, 34(6), pp. 539-549.Illouz, E. (1997). Consuming the romantic utopia: Love and the cultural contradictions of capitalism. Univ of California Press.Illouz, E. (2007). Cold intimacies: The making of emotional capitalism. Polity.John, M., 2014. Feminist vocabularies in time and space: Perspectives from India. Economic and Political Weekly. 49(22), pp. 121-130.Liversage, A. (2012). Gender, conflict and subordination within the household: Turkish migrant marriage and divorce in Denmark. Journal of Ethnic and Migration Studies, 38(7), 1119-1136.Mahmood, S. (2011). Politics of piety: The Islamic revival and the feminist subject. Princeton University Press.Mohanty, C.T., 1988. Under Western Eyes: Feminist scholarship and colonial discourses. Feminist Review. 30, pp. 61-88.Mohanty, C.T., 2003. “Under Western Eyes” revisited: Feminist solidarity through anticapitalist struggles. Signs. 28 (2), pp. 499-535.Palriwala, R., & Uberoi, P. (Eds.). (2008). Marriage, migration and gender (Vol. 5). SAGE Publications Ltd.Pateman, C. (2016). Sexual contract. The wiley blackwell encyclopedia of gender and sexuality studies, 1-3.Plambech, S. (2009). From Thailand with love: Transnational marriage migration in the global care economy. Wagadu Volume 5: Anti-Trafficking, Human Rights, and Social Justice, 47-60.Raj, R., 2013. Dalit women as political agents: The Kerala experience, Economic & Political Weekly, 48(18), pp. 56-63.Shilpa Davé (2012) Matchmakers and cultural compatibility: Arranged marriage, South Asians, and American television, South Asian Popular Culture, 10:2, 167-183, DOI: 10.1080/14746689.2012.682877

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Oxford UP, 2019), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at r.garfinkel@yahoo.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Oxford UP, 2019), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network’s Van Leer Jerusalem Series on Ideas. Write her at r.garfinkel@yahoo.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Oxford UP, 2019), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network’s Van Leer Jerusalem Series on Ideas. Write her at r.garfinkel@yahoo.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Oxford UP, 2019), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network’s Van Leer Jerusalem Series on Ideas. Write her at r.garfinkel@yahoo.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Oxford UP, 2019), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network’s Van Leer Jerusalem Series on Ideas. Write her at r.garfinkel@yahoo.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

Western culture has endlessly represented the ways in which love miraculously erupts in people's lives, the mythical moment in which one knows someone is destined for us; the feverish waiting for a phone call or an email, the thrill that runs our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before. In The End of Love: A Sociology of Negative Relations (Oxford UP, 2019), Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one's will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down "unloving." While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve. Particularly striking is the role that capitalism plays in practices of non-choice and "unloving." The unmaking of social bonds, she argues, is connected to contemporary capitalism that is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex. The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at r.garfinkel@yahoo.com.

Die Liebe lenkt und leitet unser Leben – kein Wunder also, dass sie zentrales Thema zahlreicher Bücher ist. Neben literarischen Werken, die sich mit der romantischen Liebe beschäftigen, wird sie auch aus wissenschaftlicher Perspektive untersucht. Doch kann man dieses größte aller Gefühleüberhaupt theoretisch erfassen, ohne seine Magie zu zerstören? Welche Formen der Liebe gibt es? Und wie hat sie sich im Laufe der Zeit gewandelt? In dieser Folge Suhrkamp espresso stellen wir Bücher vor, die sich in literarischer und theoretischer Form sowie anhand von Fotografien mit dem Gefühl der Liebe zu verschiedenen Zeiten und in unterschiedlichen gesellschaftlichen Kontexten auseinandersetzen. Eva Illouz ist eine der wichtigsten Wissenschaftlerinnen, wenn es darum geht, das Mysterium der Liebe zu erforschen. Seit zwei Jahrzehnten beschäftigt sie sich mit der Frage, wie der Konsumkapitalismus und die Kultur der Moderne unser Gefühls- und Liebesleben transformiert haben. In Gefühle in Zeiten des Kapitalismus (2007) prägt Illouz den Begriff des »emotionalen Kapitalismus« und zeigt dessen unterschiedliche gesellschaftliche Ausformungen. In Warum Liebe weh tut betrachtet Illouz die Schattenseite der Liebe. Sie zeigt, inwiefern der Liebesschmerz wesentlich von den gesellschaftlichen Bedingungen der jeweiligen Zeit geprägt wird und wie sich das heutige Liebesleiden von dem in vormodernen Zeiten unterscheidet. Isaac Bashevis Singer (1902-1991), Nobelpreisträger und Dichter jiddischer Sprache, erzählt in den Bänden Old Love und Ein Tag des Glücks kurze Geschichten über die Liebe, Lust und Leidenschaft – von den ersten Momenten des Glücks, über Eifersucht bis zu ihren traurigen Enden. Der Bildband LOVING – Männer, die sich lieben, herausgegeben vom New Yorker Ehepaar Hugh Nini und Neal Treadwell, gewährt Einblicke in bisher unbekannte Fotografien von homosexuellen Paaren in der Zeit zwischen 1850 und 1950. Die Fotos zeigen die Liebe als ein universelles Gefühl – zu verschiedenen Zeiten und in all ihren Facetten. In dem Buch Sarahs Gesetz, das 2018 im S. Fischer Verlag erschien, erzählt Silvia Bovenschen von ihrer Lebensgefährtin, der Malerin Sarah Schumann. Es ist die Hommage an eine außergewöhnliche Frau und die Geschichte einer liebevollen Freundschaft. Die Bücher der Folge: Eva Illouz, Gefühle in Zeiten des Kapitalismus – Adorno Vorlesungen 2004: http://shrk.vg/Illouz-Gefuehle-PEva Illouz, Warum Liebe weh tut: http://shrk.vg/Illouz-LiebeWehTut-PIsaac Bashevis Singer, Old Love: Geschichten von der Liebe: http://shrk.vg/Singer-OldLove-PIsaac Bashevis Singer, Ein Tag des Glücks: Geschichten von der Liebe: http://shrk.vg/Singer-TagDesGluecks-PNeal Treadwell, Hugh Nini (Hg.), LOVING: Männer, die sich lieben – Fotografien von 1850-1950: http://shrk.vg/LOVING-PSilvia Bovenschen, Sarahs Gesetz: http://shrk.vg/SarahsGesetz-P

Dans cet épisode, je vous invite à interroger un mot d’ordre qui domine notre idéologie contemporaine : il faudrait gérer ses émotions. Quelle place occupe ce mot d’ordre dans notre vie et dans notre société ? D’où vient cette croyance que nous avons qu’il faut travailler sur soi pour se libérer ? Et comment sortir … Lire la suite L’article ÉPISODE 20 Saison 2 : Sortir du « capitalisme émotionnel » (E. Illouz) est apparu en premier sur Simone et les philosophes.

Alla hjärtans dag närmar sig. I det här avsnittet pratar Mirjam och Lovisa om hur och varför kapitalismen har tagit makten över våra sovrum och hjärtan. Under det senaste året har sociologen Eva Illouz blivit en vanlig referens i kulturdebatten. Avsnittet tar avstamp i en brist i denna debatt, nämligen frånvaron av en diskussion om Illouz' marxistiska förståelse och kritiken av kapitalismen. Illouz' teorier sammanfattas i förhållande till några centrala marxistiska begrepp som reifiering, ideologi, bas och överbyggnad.Omnämns i avsnittet:Därför gör kärlek ont: en sociologisk förklaring (2016) av Eva IllouzDärför tar kärlek slut: de negativa relationernas sociologi (2020) av Eva IllouzKrakelpodden är en antikapitalistisk podd om kroppen, språket, kulturen och politiken. Görs av föreningen Krakel i Malmö. Läs mer om oss på www.krakelkrakel.com. Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

On this weeks episode, Michael got to sit down with Sarah to discuss here incredible weight-loss journey, CrossFit, diet culture, and lots more!! Be sure to check out Sarah on instagram https://www.instagram.com/hakolisbeautiful/ (hakolisbeautiful) and her amazing https://l.instagram.com/?u=https%3A%2F%2Fwww.facebook.com%2Fgroups%2F927819437734116%2F%3Fref%3Dshare&e=ATMHJVE_qs4Vi577FcHGfomK47hMzPWpjVlzkK_7EHQctTsrEX1vxUFN23ReSFhl2o4HJmSlYyO2VufvgJ74j-Zw85dCHYg10THEJJ8&s=1 (women who lift community!)

Eva Illouz ist eine israelische Soziologin, Schriftstellerin und Journalistin. Sie wurde 1961 in Marokko geboren, wo sie bis zu ihrem 10. Lebensjahr aufwuchs, bevor sie mit ihren Eltern nach Frankreich zog. Über ihr Privatleben ist wenig bekannt. Dafür umso mehr zu ihren Forschungsfeldern. Über die letzten Jahrzehnte beschäftigte sie sich intensiv zum Teil in Frankreich, den USA und Israel mit der Rolle der Massenmedien bei der Bildung und Prägung von Sprache, Denkmodellen und Gefühlen. Hauptobjekt bzw. -thema wurde über die Jahre das, was die Menschheit bis heute tief bewegt und interessiert: die Liebe.Im Jahre 2009 wurde sie von der ZEIT als eine von zwölf Intellektuellen benannt, die wahrscheinlich das Denken der Zukunft verändern werden.Dabei geht es ihr nicht um Zukunftsvisionen, sondern um die Erklärung der Welt wie sie ist bzw. so wurde. Und leider steht es um die Liebe laut Illouz nicht sonderlich gut.Warum, das besprechen Kim und Cathrin in dieser Folge von Starke Frauen und gewähren einen besonders tiefen Einblick in ihre persönliche Wahrnehmung der Liebe gespikt mit kleinen statistischen Erhebungen.Ihr erreicht Cathrin Jacob und Kim Seidler unter:Instagram und Twitter See acast.com/privacy for privacy and opt-out information.

Etre serein : c'est avoir l'esprit tranquille, sans agitation. À l'ère du Coronavirus, est-il possible pour nous de trouver ou de retrouver cette tranquillité, cette quiétude, ce calme ? Nous vivons depuis quelques mois maintenant un sentiment d'impuissance face à ce virus, qui dépasse même les scientifiques. Notre rapport à la santé, à la sécurité, notre façon de percevoir le temps et l'espace, les relations sociales, les distances sociales… : tous nos repères ont été chamboulés. La distance entre l'espace privé et professionnel s'est resserrée, d'une part avec le télétravail, et d'autre part, avec l'impact qu'ont nos angoisses liées à ce contexte, nos émotions, notre vécu personnel sur notre identité professionnelle aujourd'hui. De multiples incertitudes persistent sur l'avenir, l'évolution du virus, la résolution de cette crise, la réapparition future de ces virus dans le Monde… Article rédigé par Audrey Laude Psychologue à l'île de la Réunion https://la-woman-mag.com/la-serenite-a-lere-du-covid-19-est-ce-possible/ Références bibliographiques pour aller plus loin : *Cabanas, E. et Illouz, E. Happycratie. Comment l'industrie du bonheur a pris le contrôle de nos vies. Paris, Broché, 2018. *Cyrulnik, B. La nuit, j'écrirai des soleils. Paris, Odile Jacob, 2019. --- Send in a voice message: https://anchor.fm/la-woman-maga/message

Emotionella egenföretagare och imaginära förhållanden utmärker vår tid. Katarina Wikars läser sociologen Eva Illouz och funderar över frånvarons frekvensnivå. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Var flämtar den lilla kärleken idag? I en tid då många inte vill engagera sig, inte kan välja, inte vet vad de känner. Där det gäller att skapa ömsesidig distansering och inte göra sig några förväntningar. Duktigast på att hantera ovissheten vinner. Och vem har inte suttit med väninnorna och försökt tyda ett knapphändigt mail, vad menade han egentligen med ha det så bra. Den franska konstnären Sophie Calle gjorde en underbar rosa blank bok Take care of yourself utifrån ett sånt standard-göra-slut-mail hon lät 107 kvinnor med olika yrken tolka det och den eventuella undertexten: dansa det, dissekera det, andas ut det, göra lingvistiska och juridiska analyser av det. En hel skolklass fick jobba med dess dramaturgiska kurva. En ekonom uppställde en balansräkning där upprepningarna kostade extra. Och slutligen åt en papegoja upp brevet. Move on, sa sexologen. 107 konstruktiva lösningar på vad väninnorna och jag har ältat i årtionden, typ mellan femton och femtio. De vaga premisserna. Vad säger dom egentligen? Var vi kulturellt betingade att bli sittande med känsloältandet i knäet? Varför la jag ut 15 000 på en KBT-terapeut som ritade det lilla ledsna barnet i mig på ett blädderblock medan han med en uppgiven gest fadade ut gång efter annan?  Makt är att känna minst men vilka kontrakt skulle då en liten relation behöva för att inte vara helt otrygg? I detta ovissa läge kan man lyfta blicken till en sociologs nivå och granska den emotionella distansen och människans eventuella värde på relationsmarknaden och fråga sig: Är det samhällsordningen som gör att jag fryser så jag skakar? Kärleken har i senkapitalismen blivit allt flyktigare, och det var ett bra tag sen guru-sociologen Zygmunt Bauman skrev Liquid love. Vi kan inte tolka andras känslor eller våra egna eventuella. Vi vet inte vad vi vill ha, bara något annat. Om vi blev nöjda skulle vi sluta att konsumera. Känns det igen? Att aldrig vara tillfreds? Valfrihetens ideologi har blivit vägledande även i känslolivet. Överbyggnaden är tyngre än någonsin: relationsexperter och dejtingindustri för att inte tala om självhjälpsböcker och det tar en halv sekund att bli bortswipad på Tinder. Kan det behövas nya ord för icke-känslorna? frågar den israeliska sociologen Eva Illouz i uppföljaren till succén Därför gör kärlek ont. Den heter Därför tar kärleken slut. Jag kan gå när som. Vi har väl inte lovat varandra något. Ett enda stort kärleksprekariat driver runt. Man kan inte få sparken om man inte ens är anställd. Illouz frågar strängt: "hur har de tillfälliga sexuella förbindelserna och den allmänna sexualiseringen av våra relationer förändrat vårt sätt att bygga relationer?" Kroppen ligger runt. Känslorna svävar i ovissheten. Sex följs numera av den ångestladdade utmaningen att försöka utveckla känslor, hävdar hon. Och samtidigt gör kärleken inte så ont längre om den inte ens förmår finnas. Redan på åttiotalet sa jag ett långhårigt pojkvänsembryo: "Det hade varit bättre om vi hade lärt känna varann innan vi låg med varandra." Han rusade ut ur min lägenhet klockan fyra på morgonen, citerade Gunnar Björling och skrek att jag minsann inte skulle lyckas med att dekonstruera honom. Situationship är ett ord jag inte hört innan men hade haft stor nytta av i yngre upplaga, det är en klenare variant av Relationship: det finns ingen framtid, vi är inte offentliga, det här leder ingenstans, vi är ju överens om att vi inte har ett förhållande men ooops: jag gick visst helt upp i situationen. Det är ett situationship. Det är som om alla är tonåringar igen. Man behöver inte göra fallstudier utan kan som Zygmunt Bauman bara konstatera. Men kan det vara överflödet som får oss att bli loja och liksom liknöjda? Det finns alltid något bättre tre klick bort. Vad var det Marguerite Duras försökte lära oss för längesen? Att söka sig tillbaka till förlustens punkt. Jag matade några katter en sommar som var vana vid att få konstant för lite mat. De åt ögonblickligen upp sin snålt tilltagna ranson och ylade sen runt i timmar, stirrade på den tomma matskålen tills det var dags igen för några flagor torrfoder. Poeten Anne-Marie Berglund sa en gång att det är helt olika laddningar det handlar om, frånvaron har en helt annan frekvensnivå. Det intressanta i förälskelsen är just saknaden. Är saknad en känsla? Eller är det hålet efter en känsla? Alla söker vi de där ögonblicken när vi drar oss bort från oss själva, skrev Duras, den distans till oss själva som vi har inom oss. Man vet ingenting, skrev hon, inte ett dugg om det man gör. Det duger inte numera när vi lever i ett terapisamhälle så det är bara att fortsätta fråga experterna: Vad gör då alla uppbrott från mer eller mindre imaginära förhållanden med oss? Leder de till känslomässiga skador? Till romaner? Djuna Barnes tillbringade åtta år på barer i Paris på tjugotalet och letade efter sin notoriskt otrogna älskarinna. Det blev det modernistiska mästerverket Nattens skogar till sist. Frågan är vad det blir för litteratur av de klena samtidskänslorna för inget får göra ont så länge som åtta år numera. Alla förespråkar: upp på banan, ut på marknaden, du är värd ett bättre liv, ha det så bra. Det är paradoxalt nog bara börsen som får vara nervös numera, vi andra ska vara emotionella egenföretagare även om vi inte har en aning om hur man bygger just tillit. Även äktenskapen tar slut även om de bara får sista kapitlet i Därför tar kärleken slut. Många mikrotrauman ackumuleras. Det inrutade ifrågasätts. Det sexuella inaktiveras. Någon blir irriterad på det nya bordet och drar. Många män gör sorti för att slippa uttrycka sig, menar Illouz som är sociolog och inte psykolog, för terapeuterna har lärt medelklassens kvinnor att formulera de känslomässiga behoven och starta förhandlingar om allting. Lärt dem sätta ord på flyktiga stämningar. Du ser mig inte. Du motsvarar inte mina känslor. Du begränsar min frihet. Det är bara tonåringar och en och annan kulturarbetare som tror på romantisk kärlek, sa poeten Johan Jönson en gång. Alla andra vet att pengarna och statusen spelar roll. Om det nu skulle slumpa sig så i att två människor blir attraherade av varandra kan de komma överens om att aldrig någonsin ha sex med varandra. Varför då? Just för att bevara mysteriet, inte schabbla bort det. Så sa hör och häpna författaren Erica Jong på äldre dagar, mest känd för sjuttiotalsromanen "Rädd att flyga". Vi måste tillbaka till sexualitetens mysterium, sa hon. Fantasin är alltid rikare än verkligheten. Redan Sapho kallade förresten Eros för en fiktionsvävare. Kan det vara så att saknaden visar vad som är värdefullt, att det går att övervinna den ihåliga känslomässiga distansen med längtans blåa blomma. Antagligen inte, men försöka duger. Katarina Wikars katarina.wikars@sverigesradio.se

durée : 00:55:15 - Le Grand Face-à-face - par : Ali Baddou - Et si notre époque était celle de la fin de l’amour ? Et si l’extension du domaine du capitalisme allait jusqu’à bouleverser nos émotions, nos désirs et nos vies amoureuses ? C’est la thèse au cœur d’un livre passionnant : "La fin de l’amour" aux éditions du Seuil par la sociologue franco israélienne Eva Illouz. - invités : Eva Illouz - Eva ILLOUZ

durée : 02:00:25 - Les Matins - par : Guillaume Erner - . - réalisation : David Jacubowiez

La socióloga Eva Illouz ha estudiado la manera en que el capitalismo, el consumo y la desigualdad le dan forma a las emociones, el amor romántico y el desarrollo emocional en la sociedad contemporánea. En su conferencia Por qué duele el amor Illouz explica: “lo que la sociología aporta a la pregunta por qué duele el amor es el planteamiento de que los modos en que se organiza la vida económica de hombres y mujeres, los grados de limitación en los que se presenta su sexualidad, los modos en los que se define la masculinidad y la feminidad, el mandato de tener o no tener hijos; todos estos factores surten un fuerte impacto en las condiciones en que hombres y mujeres se encuentran dentro de un mercado que los economistas denominan un mercado de encuentros sexuales y de posibles parejas para el matrimonio. Para muchos, la manera en que Illouz disecciona las emociones y las entrecruza con los valores del mercado podría antagonizar con una idea un poco más sublime del amor. Pero lo cierto es que en las relaciones de pareja, sin importar género u orientación sexual, se juega un conjunto de creencias culturales heredadas que a veces son muy difíciles de desmontar. ¿Es posible deconstruir el amor romántico y que permanezca el deseo? ¿De qué manera se puede tener una relación de pareja feminista sin caer en la repetición inconsciente de roles de género opresivos? ¿Es el amor una expresión también de lo político? Hoy en Womansplaining: amor moderno.

La socióloga Eva Illouz ha estudiado la manera en que el capitalismo, el consumo y la desigualdad le dan forma a las emociones, el amor romántico y el desarrollo emocional en la sociedad contemporánea. En su conferencia Por qué duele el amor Illouz explica: “lo que la sociología aporta a la pregunta por qué duele el amor es el planteamiento de que los modos en que se organiza la vida económica de hombres y mujeres, los grados de limitación en los que se presenta su sexualidad, los modos en los que se define la masculinidad y la feminidad, el mandato de tener o no tener hijos; todos estos factores surten un fuerte impacto en las condiciones en que hombres y mujeres se encuentran dentro de un mercado que los economistas denominan un mercado de encuentros sexuales y de posibles parejas para el matrimonio. Para muchos, la manera en que Illouz disecciona las emociones y las entrecruza con los valores del mercado podría antagonizar con una idea un poco más sublime del amor. Pero lo cierto es que en las relaciones de pareja, sin importar género u orientación sexual, se juega un conjunto de creencias culturales heredadas que a veces son muy difíciles de desmontar. ¿Es posible deconstruir el amor romántico y que permanezca el deseo? ¿De qué manera se puede tener una relación de pareja feminista sin caer en la repetición inconsciente de roles de género opresivos? ¿Es el amor una expresión también de lo político? Hoy en Womansplaining: amor moderno.

Elena Fronk sagt: Einsame Alleinerziehende muss es nicht mehr geben. Warum, dass erzählt sie dir in diesem Podcast. Elena ist Fachreferentin beim Verband der alleinerziehenden Mütter und Väter in NRW und mit Zwillingen alleinerziehend.Inhalt des Podcast mit Elena:Elena erzählt aus ihrem Leben und von ihrer größten Herausforderung.Promotion als Alleinerziehende. Wie kann das klappen?Ihren Weg zum Verband der alleinerziehenden Mütter und Väter in NRW.Der Nutzen von Facebook-Gruppen.Alexandra´s Erfahrungen mit der Suche nach Netzwerken vor 5 Jahren.Warum Scham nicht sein muss.Das neue Image der Alleinerziehenden.Elenas Aufruf nach Solidarität.Einsame Alleinerziehende muss es nicht mehr geben!Shownotes:Facebookseiten: VAMV in NRW und Alleinerziehenden Treffs in NRWWebseite: Verband der alleinerziehenden Mütter und Väter in NRWElenas Empfehlung: Dieser Artikel ist zum Ende meiner Schwangerschaft erschienen unnd hat mir eine alternative Sichtweise aufgezeigt: Alleine schwanger zu sein muss kein Versagen bedeuten, auch wenn ich das (anders als Illouz vorschlägt) so nicht geplant hätte.Viel Spaß beim Zuhören!Möchtest du Elena etwas mitteilen? Ich freue mich über deinen Kommentar!Alles Liebe AlexandraP.S. Dir darf es gut gehen. Dann geht es auch deinem Kind gut. Wenn du mehr von mir und meiner Arbeit wissen möchtest, dann findest du hier mein neues Buch!Platz 1 bei Amazon in der Kategorie Alleinerziehende Mütter und VäterFolge mir bei Instagram https://www.instagram.com/starkundalleinerziehend/Folge mir bei Twitter https://twitter.com/starkundalleinFolge mir bei Facebook https://www.facebook.com/starkundalleinerziehend/

Peut-on aimer sans exclusivité? Magnéto vous propose une mise sur écoute des doutes, des tâtonnements, des chemins sinueux et subtils de la lente construction du rapport à l’autre et de la quête de justesse chez ceux qui remettent en cause la base du couple traditionnel. Bousculant les conventions, ils inventent aujourd'hui d’autres manières d’aimer... Périphérie, ce sont des histoires vraies qui nous font découvrir les réalités des autres.Réalisation: Marie-Laurence Rancourt et Zoé Gagnon-PaquinPrise de son & idée originale : Jean-Baptiste HervéRéalisation, composition musicale et mixage : Antonin Wyss et Guillaume CampionGraphisme: Nicolas BonnetAbonnez-vous aux balados de Magnéto sur cette appli : Fictions -- > bit.ly/Tout-Ouie Idées et conférencesbit.ly/Sur-Parole Créations sonores -- > bit.ly/Le-Gout-du-son Monde de l'art -- > bit.ly/Les-nuits-contraires Témoignages et récits d'expériences humaines -- > bit.ly/Les-VivantsVous serez alors averti dès la sortie de nos prochaines créations!Découvrez-les aussi sur www.magnetobalado.com

Peut-on aimer sans exclusivité? Magnéto vous propose une mise sur écoute des doutes, des tâtonnements, des chemins sinueux et subtils de la lente construction du rapport à l’autre et de la quête de justesse chez ceux qui remettent en cause la base du couple traditionnel. Bousculant les conventions, ils inventent aujourd'hui d’autres manières d’aimer... Périphérie, ce sont des histoires vraies qui nous font découvrir les réalités des autres.Réalisation: Marie-Laurence Rancourt et Zoé Gagnon-PaquinPrise de son & idée originale : Jean-Baptiste HervéRéalisation, composition musicale et mixage : Antonin Wyss et Guillaume CampionGraphisme: Nicolas BonnetAbonnez-vous aux balados de Magnéto sur cette appli : Fictions -- > bit.ly/Tout-Ouie Idées et conférencesbit.ly/Sur-Parole Créations sonores -- > bit.ly/Le-Gout-du-son Monde de l'art -- > bit.ly/Les-nuits-contraires Témoignages et récits d'expériences humaines -- > bit.ly/Les-VivantsVous serez alors averti dès la sortie de nos prochaines créations!Découvrez-les aussi sur www.magnetobalado.com

In this interview we meet Julie Illouz, USA Sales Manager for Hotel Particulier, and manager of their LA showroom located in The New Mart Building. She talks about the inspirations behind this affordable luxury brand, and the stylish owners who started it. Julie will also share what she enjoys most about the brand, and how she eventually landed here in Los Angeles. We learn of her fairy-tale beginnings in the city of Fashion - Paris.

Eva Illouz is professor of sociology at Hebrew University in Jerusalem and president of the Bezalel Academy of Arts and Sciences. Her book Hard-Core Romance: Fifty Shades of Grey, Best Sellers, and Society (University of Chicago Press, 2014), provides a feminist-sociological analysis of the soft pornographic novel Fifty Shades of Grey. The book, and its two sequels written by E.L. James, began as fan fiction and subsequently reached record-breaking sales as an e-book. With two central characters, a sexual ingenue and a powerful enigmatic anti-hero, the novel is poorly written and formulaic, yet managed to capture the imagination of millions of women. Illouz tells us how the novel was the perfect combination of fantasy and self-help delivered to an audience increasingly confuse and uncertain in negotiating their heterosexual relationships. With its sadomasochistic sex and images of female submission and male dominance, Fifty Shades of Grey, is a gothic romance adapted to modern sexual dilemmas and emotional confusion. Combining the romantic fantasy and self-help genres, it acts a catalyst for renegotiating heterosexual relationships. By placing the novel within the history of the commodification of the book, the dynamics of the sexual marketplace, and the sociology of sexuality, Illouz locates Fifty Shades of Grey in the contemporary context. The reader of Hard-Core Romance will find an intriguing argument for why after feminism and the sexual revolution dominance and submission, resistance and surrender, remain as enigmas of modern relationships. Learn more about your ad choices. Visit megaphone.fm/adchoices

Eva Illouz is professor of sociology at Hebrew University in Jerusalem and president of the Bezalel Academy of Arts and Sciences. Her book Hard-Core Romance: Fifty Shades of Grey, Best Sellers, and Society (University of Chicago Press, 2014), provides a feminist-sociological analysis of the soft pornographic novel Fifty Shades of Grey. The book, and its two sequels written by E.L. James, began as fan fiction and subsequently reached record-breaking sales as an e-book. With two central characters, a sexual ingenue and a powerful enigmatic anti-hero, the novel is poorly written and formulaic, yet managed to capture the imagination of millions of women. Illouz tells us how the novel was the perfect combination of fantasy and self-help delivered to an audience increasingly confuse and uncertain in negotiating their heterosexual relationships. With its sadomasochistic sex and images of female submission and male dominance, Fifty Shades of Grey, is a gothic romance adapted to modern sexual dilemmas and emotional confusion. Combining the romantic fantasy and self-help genres, it acts a catalyst for renegotiating heterosexual relationships. By placing the novel within the history of the commodification of the book, the dynamics of the sexual marketplace, and the sociology of sexuality, Illouz locates Fifty Shades of Grey in the contemporary context. The reader of Hard-Core Romance will find an intriguing argument for why after feminism and the sexual revolution dominance and submission, resistance and surrender, remain as enigmas of modern relationships. Learn more about your ad choices. Visit megaphone.fm/adchoices

Eva Illouz is professor of sociology at Hebrew University in Jerusalem and president of the Bezalel Academy of Arts and Sciences. Her book Hard-Core Romance: Fifty Shades of Grey, Best Sellers, and Society (University of Chicago Press, 2014), provides a feminist-sociological analysis of the soft pornographic novel Fifty Shades of Grey. The book, and its two sequels written by E.L. James, began as fan fiction and subsequently reached record-breaking sales as an e-book. With two central characters, a sexual ingenue and a powerful enigmatic anti-hero, the novel is poorly written and formulaic, yet managed to capture the imagination of millions of women. Illouz tells us how the novel was the perfect combination of fantasy and self-help delivered to an audience increasingly confuse and uncertain in negotiating their heterosexual relationships. With its sadomasochistic sex and images of female submission and male dominance, Fifty Shades of Grey, is a gothic romance adapted to modern sexual dilemmas and emotional confusion. Combining the romantic fantasy and self-help genres, it acts a catalyst for renegotiating heterosexual relationships. By placing the novel within the history of the commodification of the book, the dynamics of the sexual marketplace, and the sociology of sexuality, Illouz locates Fifty Shades of Grey in the contemporary context. The reader of Hard-Core Romance will find an intriguing argument for why after feminism and the sexual revolution dominance and submission, resistance and surrender, remain as enigmas of modern relationships. Learn more about your ad choices. Visit megaphone.fm/adchoices

Eva Illouz is professor of sociology at Hebrew University in Jerusalem and president of the Bezalel Academy of Arts and Sciences. Her book Hard-Core Romance: Fifty Shades of Grey, Best Sellers, and Society (University of Chicago Press, 2014), provides a feminist-sociological analysis of the soft pornographic novel Fifty Shades of Grey. The book, and its two sequels written by E.L. James, began as fan fiction and subsequently reached record-breaking sales as an e-book. With two central characters, a sexual ingenue and a powerful enigmatic anti-hero, the novel is poorly written and formulaic, yet managed to capture the imagination of millions of women. Illouz tells us how the novel was the perfect combination of fantasy and self-help delivered to an audience increasingly confuse and uncertain in negotiating their heterosexual relationships. With its sadomasochistic sex and images of female submission and male dominance, Fifty Shades of Grey, is a gothic romance adapted to modern sexual dilemmas and emotional confusion. Combining the romantic fantasy and self-help genres, it acts a catalyst for renegotiating heterosexual relationships. By placing the novel within the history of the commodification of the book, the dynamics of the sexual marketplace, and the sociology of sexuality, Illouz locates Fifty Shades of Grey in the contemporary context. The reader of Hard-Core Romance will find an intriguing argument for why after feminism and the sexual revolution dominance and submission, resistance and surrender, remain as enigmas of modern relationships. Learn more about your ad choices. Visit megaphone.fm/adchoices

Eva Illouz is professor of sociology at Hebrew University in Jerusalem and president of the Bezalel Academy of Arts and Sciences. Her book Hard-Core Romance: Fifty Shades of Grey, Best Sellers, and Society (University of Chicago Press, 2014), provides a feminist-sociological analysis of the soft pornographic novel Fifty Shades of Grey. The book, and its two sequels written by E.L. James, began as fan fiction and subsequently reached record-breaking sales as an e-book. With two central characters, a sexual ingenue and a powerful enigmatic anti-hero, the novel is poorly written and formulaic, yet managed to capture the imagination of millions of women. Illouz tells us how the novel was the perfect combination of fantasy and self-help delivered to an audience increasingly confuse and uncertain in negotiating their heterosexual relationships. With its sadomasochistic sex and images of female submission and male dominance, Fifty Shades of Grey, is a gothic romance adapted to modern sexual dilemmas and emotional confusion. Combining the romantic fantasy and self-help genres, it acts a catalyst for renegotiating heterosexual relationships. By placing the novel within the history of the commodification of the book, the dynamics of the sexual marketplace, and the sociology of sexuality, Illouz locates Fifty Shades of Grey in the contemporary context. The reader of Hard-Core Romance will find an intriguing argument for why after feminism and the sexual revolution dominance and submission, resistance and surrender, remain as enigmas of modern relationships.

Warum tut Liebe weh, jedenfalls gelegentlich? Gibt es einen Unterschied zwischen dem Liebeskummer zu Zeiten Jane Austens und der Art und Weise, wie wir ihn heute erfahren und damit umgehen? "Ja", sagt Eva Illouz und zeigt, inwiefern der Liebesschmerz wesentlich von den gesellschaftlichen Bedingungen der jeweiligen Zeit geprägt wird und keineswegs ein rein individuelles Problem ist, wie uns etwa Beziehungsratgeber weismachen wollen. Das Leiden an der Liebe ist ein soziologisches Phänomen, das Illouz untersucht wie einst Marx die Ware im Kapitalismus: in Begriffen des Tauschs zwischen ungleichen Marktteilnehmern. (Auszug aus dem Klappentext) In der zweiten Folge widme ich mich einem leidigen Thema. „Warum Liebe weh tut: Eine soziologische Erklärung“ heißt das heilbringende Buch. Es ist bei Suhrkamp erschienen.