Comme le dit D. Trump, dans un entretien avec le Time en mars 2017 : « Je suppose que je ne me débr (...) A challenging book, mostly in the sense that it leads me to reframe a number of questions I've been asking (and thus many of the answers I've been proposing) lately. It might very well change the way I live my life. In middle age, Sennett says he has returned to his political roots. "I started out in the 60s when it was pretty fevered on the left. And then I moved right in reaction to all the bullshit of the counter- culture. I got fed up with that anti intellectualism, the rejection of serious ideas, of serious art and the measurement of reality by psychological categories of the moment, an emphasis on immediate gratification." urn:oclc:878524934 Republisher_date 20120901075410 Republisher_operator [email protected] Scandate 20120828181245 Scanner scribe12.shenzhen.archive.org Scanningcenter shenzhen Source The architect Richard Rogers, who has known Sennett for 15 years, says, "We are very much on the same intellectual wavelength. Richard believes in the importance of the public domain, that people should have direct involvement in relation to public space and buildings. We are both interested in sustainable development and the role of cities in a civil society."

Richard Sennett has explored how individuals and groups make social and cultural sense of material facts -- about the cities in which they live and about the labour they do. He focuses on how people can become competent interpreters of their own experience, despite the obstacles society may put in their way. His research entails ethnography, history, and social theory. As a social analyst, Mr. Sennett continues the pragmatist tradition begun by William James and John Dewey. If the way in which Sennett gathers material to chronicle this “fall” is careless, the causes he provides for the downhill journey are flim-flam. There are three: industrial capitalism (or the capitalist system), secularism (or secularity), and a mysterious third force that Sennett never defines but calls “a strength which became a weakness. . . .” Of secularism the less said the better, for the definition Sennett provides is worthy of a Woody Allen: “‘The reason things are as they are in the world, reasons which will cease to matter in themselves, once we are dead.’ (See Chapter 1.)” But in any case Sennett’s major reason for the collapse of Public Man is clearly industrial capitalism. A monster of Miltonic dimensions—the sire of Mystification, Privatization, and Commodity Fetishism—capitalism is also endowed with Orwellian powers, for it “controls not only the ideas of those who are its defenders, but shapes the imagination of those who are in revolt against its evils.” Sennett insists that this creature’s ravages know no boundaries, but if such is the case, why is there no mention of Japan, a capitalist country that appears to have maintained its Public Manners? We are also offered nothing on how Public Man has fared in non-capitalist countries. PDF / EPUB File Name: The_Fall_of_Public_Man_40th_Anniversary_E_-_Richard_Sennett.pdf, The_Fall_of_Public_Man_40th_Anniversary_E_-_Richard_Sennett.epub Chiefly known for his elegant and scholarly writing, Sennett has produced a dozen books, including three novels, since the late 60s, mostly on aspects of the urban experience and the interconnection between authority, modernism and public life. His knowledge spans the disciplines of architecture, design, music, art, literature, history, and political and economic theory, but he adds to all that a rare anthropological hunger for the details of human experience. One of his apparent paradoxes is that while he so fiercely argues for a more disciplined form of public life over any therapeutic-style navel-gazing, he possesses a rare genius for getting into other people's heads and hearts. Seabright P., 2005, The Company of Strangers. A Natural History of Economic Life , Princeton, Princeton University Press, 2010.Thompson J., 2005, « La nouvelle visibilité », Réseaux. Communication, technologie, société, 129-130, pp. 62-87. Goffman E., 1971, Les Relations en public, 2, La mise en scène de la vie quotidienne, trad. de l’anglais (États-Unis) par A. Kihm, Paris, Éd. De Minuit, 1973. R. Sennett cite peu E. Goffman mais lui adresse une très belle critique, quoiqu’un peu injuste. Il (...) What has emerged in the last hundred years, as communities of collective *personality* have begun to form, is that the shared imagery becomes a deterrent to shared action. Just as personality itself has become an antisocial idea, collective personality becomes group identity in society hostile to, difficult to translate into, group activity. Community has become a phenomenon of collective being rather than collective action, save in one way. The only transaction for the group to engage in is that of purification, of rejection and chastisement of those who are not "like" others. Since the symbolic materials usable in forming collective personality are unstable, communal purification is unending, a continual quest after the loyal American, the authentic Aryan, the "genuine" revolutionary. The logic of collective personality is the purge; its enemy, all acts of alliance, cooperation, or United Front. Broadly stated, when people today seek to have full and open emotional relations with each other, they succeed only in wounding each other. This is the logical consequence of the destructive gemeinschaft which arose when personality made its appearance in society."

Pour une analyse de la figure prétendument authentique de D. Trump comme processus de « dé-figurati (...)

Compléments

Hofstadter R., 1964, Le Style paranoïaque. Théories du complot et droite radicale en Amérique, trad. de l’anglais (États-Unis) par J. Charnay, Paris, F. Bourin, 2012.

Simmel G., 1894, « Le problème de la sociologie », Revue de métaphysique et de morale, 2 (5), pp. 497-504. Dard O., 2018, « Complotisme », in : Publictionnaire. Dictionnaire encyclopédique et critique des publics. Accès : http://publictionnaire.huma-num.fr/notice/complotisme. Consulté le 22/11/2019. But Sennett's work can also be understood as a life-long attempt to come to terms with his radical heritage, to both honour the idealism of an old left and re-mould it in the light of contemporary realities. Born in Chicago in 1943, he was a classic child of the left. His father and all his uncles were in the Communist party and his mother "was always involved in the labour movement", he says. His father and uncle fought in the Spanish Civil War, first against the fascists, and then against the communists. Proudly he shows me a portrait on his study wall of the Lincoln section of the International brigade. It includes his father and uncle, upright men in caps prepared to die to defend someone else's freedom. Castel R., 2010, « Individu par excès, individu par défaut », pp. 293-305, in : Le Bart C., Corcuff P., Singly F. de, dirs, L’Individu aujourd’hui : Débats sociologiques et contrepoints philosophiques, Rennes, Presses universitaires de Rennes. Accès : https://doi.org/10.4000/books.pur.13657 .When I use a word,’ Humpty Dumpty said in rather a scornful tone, ‘it means just what I choose it to mean — neither more nor less.’ ’The question is,’ said Alice, ‘whether you can make words mean so many different things.’ ’The question is,’ said Humpty Dumpty, ‘which is to be master — that’s all ». Les mouvements sociaux qui émergent d’en bas ne peuvent pas être « politiques » au sens noble du te (...)