The looming oil crisis, pollution, and climate change have pushed governments, corporations, and individuals to think of new policies, new objects/products and new manners to market them – usually under the label of “green economy” (or the shifting towards a sustainable economy).
The changes that are on the way as a result of the envisaged “green revolution” need a broad vision that couples the economy of energetic techniques with the related socio-cultural economy that is induced by, and at the same time reciprocally influences, the mere technical transformations.
Based on previous analysis of theories of socio-technological change and putting at its center the concept of subjectivation in social sciences, this article proposes a theoretical understanding of cultural shifts and their relationship with changes in the practices of production, transfer and use of energy.
First part presents a schema of subjectivation in triangulation, that links the biological level with the material culture and with the representational realm of normativities in our society. It will be developed through the example of electric vehicle as metaphor of the energetic transition. Through this understanding, second part deals with the modeling of the three items as a processual energetic system by using the concepts of surplus and expenditure. Within this frame, we show how disruptions in one of the poles of this model influences the others and bring about changes in the entire Anthropo-Social level. Third part proposes possible types of emerging subjectivities and advances the idea of extending the realm of consciousness to the energetic transfers and their potentiality. 相似文献
This paper offers a new interpretation of Émile Durkheim's The Elementary Forms of Religious Life (1912) as the basis for reconsidering the Tarde–Durkheim debate of 1903 and the distinctions between a theory of social force and a theory of social assemblage. Resisting traditional interpretations of Durkheim's scientism, this essay traces how concepts of force and energy are centrally developed in Elementary Forms to draw new lines between epistemology to ontology for twentieth-century theory. I argue that Durkheim develops an ‘energetic epistemology’ that conceives of the human capacity for shared meaning as a product of invested energy in the form of continually enacted and evolving material practice, thought, and attention. According to Durkheim, when a member of a collective perceives a god or feels belief, he or she actually perceives the accumulated energy of on-going creation and maintenance of objects and ideas by members of a collective. Sacred objects, images, and ideas bear the trace of collective energy the more they are carefully crafted, maintained in spaces that are specially arranged, and written into behavioural codes. This reading of Durkheim allows us to consider him in a lineage of social constructivists and, particularly, in relation to Ludwik Fleck, who has been largely confined to different theoretical discussions when his contributions to sociology have been acknowledged at all. By reconsidering Durkheim, we have occasion to rethink his sociology and understand how he redrew the lines between thought and action, between epistemology and ontology, through the material framework of energy and force. 相似文献
Research highlights lasting cognitive and academic challenges in youth internationally adopted from institutional care. However, there is a lack of research examining internationally adopted students' sense of membership at school and associated academic and psychological outcomes. The current study measured sense of school membership and academic and psychological outcomes in post-institutionalized internationally adopted high school students (n = 29) compared to adolescents internationally adopted from foster care (n = 28) and non-adopted adolescents (n = 32). Post-institutionalized males had a lower sense of school membership than males adopted from foster care or non-adopted males. Group differences in school membership were mediated by academic achievement and psychological well-being. 相似文献
Temporality is fundamental to qualitative longitudinal (QLL) research, inherent in the design of returning to participants over time, often to explore moments of change. Previous research has indicated that talking about the future can be difficult, yet there has been insufficient discussion of methodological developments to address these challenges. This paper presents insights from the Energy Biographies project, which has taken a QLL and multimodal approach to investigating how everyday energy use can be understood in relation to biographical pasts and imagined futures. In particular, we detail innovative techniques developed within the project (e.g. SMS photograph activities) to elicit data on anticipated futures, in ways that engender thinking about participants’ own biographical futures and wider societal changes. We conclude by considering some of the significant benefits and challenges such techniques present. These methodological insights have a wider relevance beyond the substantive topic for those interested in eliciting data about futures in qualitative research. 相似文献