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רגשות נגד דמוקרטיה: פופוליזם כפוליטיקה של פחד, סלידה, טינה ואהבה
במקומות רבים בעולם, הדמוקרטיה נמצאת כיום תחת מתקפה מצד הפופוליזם הלאומני. היחלשות השמאל, שליטה של מנהיג בעל נטיות סמכותניות בזירה הפוליטית, קיטוב הולך וגובר בין המחנות הפוליטיים, החלשת מנגנוני אכיפת החוק וגופים מקצועיים אחרים – כל אלה הם חלק מאותה התופעה. כמו במדינות אחרות, גם בישראל עולה השאלה: מדוע גורמים פוליטיים שאינם מהססים לפגוע ברווחתם ובזכויותיהם של האזרחים זוכים לתמיכה כה רחבה?
הספר רגשות נגד דמוקרטיה: פופוליזם כפוליטיקה של פחד, סלידה, טינה ואהבה יוצא מנקודת הנחה שכדי לענות על שאלה זו יש להתמקד ברגשות, כיוון שרק הרגשות מסוגלים לגרום לבני האדם להתעלם מהעובדות ולטשטש אינטרסים אישיים. ארבעה רגשות מרכזיים עומדים במרכז הנרטיב הפופוליסטי: פחד, סלידה, טינה ואהבה חסרת תנאים למולדת. רגשות אלה אינם ייחודיים לישראל, והם משמשים מפלגות ומנהיגים פופוליסטיים ברחבי העולם. כל פרק בספר בוחן רגש אחד מן הארבעה ומצביע על הגורמים ההיסטוריים שחיזקו את אחיזתו בציבור הישראלי, על השימוש שעושים בו גורמים פוליטיים, ועל האופנים שבהם הוא משרת את הפופוליזם ושוחק את הערכים הדמוקרטיים בישראל ובעולם. הספר מציג נקודת מבט ייחודית על הפופוליזם בישראל, והוא עשוי לעניין כל מי שחפץ להבין לעומק את הזירה הפוליטית הישראלית ולעמוד על הגורמים להצלחתו של הפופוליזם ברחבי העולם.
הספר רגשות נגד דמוקרטיה: פופוליזם כפוליטיקה של פחד, סלידה, טינה ואהבה יוצא מנקודת הנחה שכדי לענות על שאלה זו יש להתמקד ברגשות, כיוון שרק הרגשות מסוגלים לגרום לבני האדם להתעלם מהעובדות ולטשטש אינטרסים אישיים. ארבעה רגשות מרכזיים עומדים במרכז הנרטיב הפופוליסטי: פחד, סלידה, טינה ואהבה חסרת תנאים למולדת. רגשות אלה אינם ייחודיים לישראל, והם משמשים מפלגות ומנהיגים פופוליסטיים ברחבי העולם. כל פרק בספר בוחן רגש אחד מן הארבעה ומצביע על הגורמים ההיסטוריים שחיזקו את אחיזתו בציבור הישראלי, על השימוש שעושים בו גורמים פוליטיים, ועל האופנים שבהם הוא משרת את הפופוליזם ושוחק את הערכים הדמוקרטיים בישראל ובעולם. הספר מציג נקודת מבט ייחודית על הפופוליזם בישראל, והוא עשוי לעניין כל מי שחפץ להבין לעומק את הזירה הפוליטית הישראלית ולעמוד על הגורמים להצלחתו של הפופוליזם ברחבי העולם.
168 pages, Paperback
Published March 1, 2024
1 person want to read
About the author
Eva Illouz
50 books644 followersEva Illouz (Hebrew: אווה אילוז) is a professor of sociology at the Hebrew University in Jerusalem. Since October 2012 she has been President of Bezalel Academy of Art and Design. She is Bezalel's first woman president. Since 2015, Illouz has been a professor at Paris's School for Advanced Studies in the Social Sciences (École des hautes études en sciences sociales).
The research developed by Illouz from her dissertation onward focuses on a number of themes at the junction of the study of emotions, culture and communication:
The ways in which capitalism has transformed emotional patterns
One dominant theme concerns the ways in which capitalism has transformed emotional patterns, in the realms of both consumption and production.
Consuming the Romantic Utopia
Illouz's first book addresses a dual process: the commodification of romance and the romanticization of commodities. Looking at a wide sample of movies and advertising images in women’s magazines of the 1930s, Illouz finds that advertising and cinematic culture presented commodities as the vector for emotional experiences and particularly the experience of romance. Commodities of many kinds – soaps, refrigerators, vacation packages, watches, diamonds, cereals, cosmetics, and many others – were presented as enabling the experience of love and romance. The second process was that of the commodification of romance, the process by which the 19th-century practice of calling on a woman, that is going to her home, was replaced by dating: going out and consuming the increasingly powerful industries of leisure. Romantic encounters moved from the home to the sphere of consumer leisure with the result that the search for romantic love was made into a vector for the consumption of leisure goods produced by expanding industries of leisure.
Cold Intimacies and Saving the Modern Soul
In Cold Intimacies and Saving the Modern Soul Illouz examines how emotions figure in the realm of economic production: in the American corporation, from the 1920s onward emotions became a conscious object of knowledge and construction and became closely connected to the language and techniques of economic efficiency. Psychologists were hired by American corporations to help increase productivity and better manage the workforce and bridged the emotional and the economic realms, intertwining emotions with the realm of economic action in the form of a radically new way of conceiving of the production process. So whether in the realm of production or that of consumption, emotions have been actively mobilized, solicited and shaped by economic forces, thus making modern people simultaneously emotional and economic actors.
The role of popular clinical psychology in shaping modern identity
Illouz argues that psychology is absolutely central to the constitution of modern identity and to modern emotional life: from the 1920s to the 1960s clinical psychologists became an extraordinarily dominant social group as they entered the army, the corporation, the school, the state, social services, the media, child rearing, sexuality, marriage, church pastoral care. In all of these realms, psychology established itself as the ultimate authority in matters of human distress by offering techniques to transform and overcome that distress. Psychologists of all persuasions have provided the main narrative of self-development for the 20th century. The psychological persuasion has transformed what was classified as a moral problem into a disease and may thus be understood as part and parcel of the broader phenomenon of the medicalization of social life. What is common to theme 1 and theme 2 is that both love and psychological health constitute utopias of happiness for the modern self, that both are mediated through consumption and that both constitute horizons to which the modern self aspires. In that sense, one overarching theme of her work can be called
The research developed by Illouz from her dissertation onward focuses on a number of themes at the junction of the study of emotions, culture and communication:
The ways in which capitalism has transformed emotional patterns
One dominant theme concerns the ways in which capitalism has transformed emotional patterns, in the realms of both consumption and production.
Consuming the Romantic Utopia
Illouz's first book addresses a dual process: the commodification of romance and the romanticization of commodities. Looking at a wide sample of movies and advertising images in women’s magazines of the 1930s, Illouz finds that advertising and cinematic culture presented commodities as the vector for emotional experiences and particularly the experience of romance. Commodities of many kinds – soaps, refrigerators, vacation packages, watches, diamonds, cereals, cosmetics, and many others – were presented as enabling the experience of love and romance. The second process was that of the commodification of romance, the process by which the 19th-century practice of calling on a woman, that is going to her home, was replaced by dating: going out and consuming the increasingly powerful industries of leisure. Romantic encounters moved from the home to the sphere of consumer leisure with the result that the search for romantic love was made into a vector for the consumption of leisure goods produced by expanding industries of leisure.
Cold Intimacies and Saving the Modern Soul
In Cold Intimacies and Saving the Modern Soul Illouz examines how emotions figure in the realm of economic production: in the American corporation, from the 1920s onward emotions became a conscious object of knowledge and construction and became closely connected to the language and techniques of economic efficiency. Psychologists were hired by American corporations to help increase productivity and better manage the workforce and bridged the emotional and the economic realms, intertwining emotions with the realm of economic action in the form of a radically new way of conceiving of the production process. So whether in the realm of production or that of consumption, emotions have been actively mobilized, solicited and shaped by economic forces, thus making modern people simultaneously emotional and economic actors.
The role of popular clinical psychology in shaping modern identity
Illouz argues that psychology is absolutely central to the constitution of modern identity and to modern emotional life: from the 1920s to the 1960s clinical psychologists became an extraordinarily dominant social group as they entered the army, the corporation, the school, the state, social services, the media, child rearing, sexuality, marriage, church pastoral care. In all of these realms, psychology established itself as the ultimate authority in matters of human distress by offering techniques to transform and overcome that distress. Psychologists of all persuasions have provided the main narrative of self-development for the 20th century. The psychological persuasion has transformed what was classified as a moral problem into a disease and may thus be understood as part and parcel of the broader phenomenon of the medicalization of social life. What is common to theme 1 and theme 2 is that both love and psychological health constitute utopias of happiness for the modern self, that both are mediated through consumption and that both constitute horizons to which the modern self aspires. In that sense, one overarching theme of her work can be called
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