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So could I do an acknowledgment of country fast

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on behalf of everyone gathered. I pay respect to the spirit of country here in Nairam, where we are meeting, I acknowledged the past and the present cooling nation.

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Wurong jury, Lawyer Wong Tung, as the sovereign people. Here the cultural knowledge holders

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who mention and promote the Durham aboriginal law customers and custodianship responsibilities for country and the people that the country continues to sustain generation of the generation

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into the future. To all of us I recognize the important contribution that first nation thinkers have made to sociology, including challenges to our dominant ways of thinking.

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We thank all first nations delegations in the room today for their contributions to knowledge in the discipline.

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So this session is on classical social theory, and the emotions revisited.

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and our first presenters will be Alessandro. Holy Dory, and

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Susano. Julia.

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the topic will be on no way home.

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The Erasmus experiences of living through social phenomena from

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phenomenological lenses. Thank you. So could I just ask every presenter to keep your presentation to 15 min. So

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another 15 min I'll come here to say, could you please stop?

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So, please, could you please keep to time. Thank you very much.

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Alessandra: Yes. Can we share our screen?

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Yeah. you can. Just

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Click the green, the green icon shear screen.

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Yeah, thank you. We can see your slides

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Alessandra: perfect. So can we start, I guess?

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Yes.

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Alessandra: okay.

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Alessandra: so thank you very much, for I let us speak to this is award the Congress of Sociology with our presentation, no way home am Alistandra Polydori, and with my colleague, Julia Salzano. We're going to talk you about The experience of living in the experience of Rasmos. That is a specific mobility experience. In Europe.

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Alessandra: first of all. we give you some information about this research. This research is about the living in the doable sense of leaving us, going away and coming back home.

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Alessandra: So it's based on a corpus of the interview that I conducted for my Ph. D. Research on students during the mobility. Erasmus

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Alessandra: Erasmus is a a programmer of the European Union that allows students living abroad for a period of 3 up to 12 months in another country for study or working by giving them a scholarship.

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Alessandra: So it's a period of studi or, as I said, work that allows students to have different experience in another country like learn how to develop and learn how to do with the students, to learn how to to, to, to, to, to insert themselves in another cultural and academical environment.

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Alessandra: as is a period very, very rich for the young students. There are a lot of work on the mobility period itself, because there are work on societization work on culturesky works, works, on the at outcome in a term of so skill and academic skills. But, as Al Terry point out, in an article of 2,008,

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Alessandra: there are no much writing about the moment of Co. Coming and the the moment of coming back. So the the 2 specific moment of of leaving for the Rasmus and coming back after the Rasmus and for the theoretical framework, I leave the floor to my colleague to. Yeah.

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Giulia Salzano: thank you very much, Alessandra, for our research. We decided to refer to the theoretical framework and the conceptual tool offered by phenomenology and phenomenological approach to

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Giulia Salzano: to social theory. In particular, we decided to focus on 2 main work of the Alfred Super shoots production, as to say to S. A. C. Published during the 40 s. The Stranger and the Amcomer.

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Giulia Salzano: because in this 2 text, after should so focuses on the experience of mobility. taking into consideration the lived experience of people, leaving both, as Alexandra already mentioned, focusing on the

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Giulia Salzano: on the experience of leaving their own country and going back to their homeland, so that

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Giulia Salzano: What interesting us was the idea that the Alfred Shoots didn't want to focus on the process of integration, but rather on the situation of bre of first contact. That's why it was useful to focus on these 2. experiences. We are travelling. We are researching on

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Giulia Salzano: in this dip tick of a social psychology shoots shows how these 2 experiences actually represent 2 faces of the same coin. I like to phenomenon link to the same experience, so that shoots. Consider as the experience of a loss of a branching and

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Giulia Salzano: reconstitution of once taken for granted as to say the So okay. Sorry. I heard the a noise

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So the taking for granted as to say, the

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Giulia Salzano: experience structuring our relative natural way to see the word, and to orient our self. in daily situation. The taken for granting the is then rooted in our own experience, but also on the experience link to our socialization. so that they may change according to

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to the group we are interacting to. And so in these essays focuses on how

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Giulia Salzano: this, taken for granted, is put into a A is putting into discussion by the experience of dealing with a different group as we who can see in the following slide, we decided to focus on the experience of arriving as a sort of shock

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of once on taking for granted. even starting from a very trivial experience as the one described by Ciprian, one of the students we interviewed Who told us it felt shocked. Use this very powerful word by considering the different lifestyle

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in France rather than the one I was used to in Uk. His homeland especially for what he considered the drinking culture is so how a very trivial, very banal experiences going out drinking. Something was extremely different in France rather than

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Giulia Salzano: Uk. And he experienced this difference by feeling a sort of

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Giulia Salzano: of a distance between how it was felt by French people, and I was lived by him at this moment of socialization because he he was referring to the model. he was a more used to us to say the English one almost dealing with the the idea of getting drunk

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Giulia Salzano: rather than just spending sometimes together. So same situation, but lived with the very different models

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Alessandra: and and here yes, and we can see that also in the following slide, with the experience of Stella, and we can see how this branching one, taken for granted is incorporated also in the rhythm of life and daily life. Because, for example, for Stella, when she

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Alessandra: mit Ctl. And she she's a streak, and she can immediately. And for her it's very, very difficult to get in the rhythm of Italy, because she used to have a strong imposed rhythm, because in now they're very preside with the timeline and everything. Well in Italy the lesson starts a little bit late, so she talks about that 150

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Alessandra: mit ctl. And even in anger, in an younger way. She's mad because she go to the university, and she realized that she's a very, very shear. I a lot a lot of time before the lesson started. So she kind of get mad because the lesson starting late 150,

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Alessandra: and she kind of interiorized in herself slowly, slowly. She kind of

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Alessandra: and get, you know, in in ourselves the Italian rhythm. So this branching, it's evident at the beginning, because she she felt this this different of freedom. But then she she incorporated this new attitude towards the rhythm, and when she came back, and we can, said that in the the other part of the interview.

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Alessandra: She tried to reproduce this rhythm! Slower! But she realized that she has a branching in Arctic and for granted when she get home. So she she felt again disorientated, because when she is back to to Austria with the Italian timeline, she? She struggled to get the rhythm that she had before.

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Alessandra: So it's a branching in this 2 cents when she go to Italy, and why she come back to Austria

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Giulia Salzano: after the so the the hour taken for granted is rooted in our own experience and the experience we are socialized with. And this structure, our way of conceived the daily situation, and to interact with them. In order to familiarize with this the experiential situation

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Giulia Salzano: and be able to Orient in them, defining our interest, our priorities, our goals, and so on.

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so this is very linked to the idea of repeated and Incorporated experiences. That's why we

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Giulia Salzano: At the opportunity to see. Now we're into considering. And we're interviews. How the how routine the idea of getting a routine was a very important for a student on their mobility experience. especially in coming back home when they felt that the need

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of re-establish a routine of getting back a routine. This could be conceived as a sort of shelter, because it's the

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Giulia Salzano: It it represent their going back to a sort of known reality of very familiar reality. because the taken for granted. And this is a sort of

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Giulia Salzano: issue. That of feature shoots underlines as a an important effective fabric, because it represents almost a a feeling of

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Giulia Salzano: being at home of feeling, at least. So that's why, for catalota going back home represent getting back a routine and going back to a known familiar context, she feel comfortable to, but at the same time, so it is impossible for this student to who accumulated a certain experience, a certain stock of knowledge during the period abroad

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Giulia Salzano: to re-establish the same routine to get the same routine they used to have, as we can see in a case when he said that that now that he mattered the different inter interests and priorities during his experience of mobility, he didn't want to get the same routine he used to have, because it was not system.

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Giulia Salzano: But you would like to have a sort of a different routine a sort of That's why he says in routine is slowly starting to build a new routine. So these is conceived almost as a challenge for the future rather rather than a shelter seeing back to the past.

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And we can see that going to the conclusion that there are different, that the students can't even find a common ground for Their experience to talk

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Alessandra: with the other student because they can't understand. In a deep way their experience of living abroad. So they when they come back, they have different experience of sharing, but they realize that they can share better with students who have lived the same experience.

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Alessandra: And, for example, Stella, she said that she spent the last the first week home by talking to the phone with her friend and with, and that she made also this Erasmus experience, and by by talking in a nostalgic term with her about how beautiful life was before in the in the place where they used to live, etc. So.

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Alessandra: and Carlotta also had

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Alessandra: had a different experience of sharing, because, as her parents came to Paris to help her moving, moving back to Italy. She has a kind of common ground. So when she talk about what was her life there they can. They kind of they kind of understand what she's talking about. But in the case of other students it's very difficult for them to share

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Alessandra: mit Ctl, and their experience with the peers that never went abroad even because they they don't have a common ground, and they said that it's impossible to resume one year of 6 or one year of of life abroad in a few moments with their friend 101

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Alessandra: and I don't know if, Julia, what want to comment to these slides? But we don't have much time.

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Giulia Salzano: Okay, well, we could just say that this a difference in the the weight of the different experience of people.

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Giulia Salzano: yeah, leave in the same period, but in different places can be also or be reflected in a relationship, because people going up or abroad, real life, that the precarity of their relationship, but the idea that they that that people, that the life of people who didn't go didn't leave

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Giulia Salzano:  kept going on at the same time, so they realize of being not indispensable as catalot that told us, and you can see on the screen.

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Alessandra: So, going to the conclusion, this experience of branching it turned into a biographical branching. And this is very helpful because for this, for the student, because it's a kind of an acquisition of the awareness of new priority and life plans. So this, this, the end of the ras must conceive

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Alessandra: mit

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Alessandra: mit ctl, and so the the fact that's coming back there there is no real coming back. So what? That's why we use. We choose to call it no way home, because coming home is never complete. It's never a concrete one.

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Alessandra: and but this is not should be seen in negative terms, because it's a way for students to realize that the youth period is is going to finish and they have to complete their translate transition toward the haunted.

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and find a compromise between between what they want to do and what they actually have to do, like Stella, that she find that compromise with the international environment, that she like very much in the Rasmus. And now she find the job where she can still enjoy these cultural environment and thank you for your attention.

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thank you, Alessandro and Julia, for keeping to time.

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 our next speaker will be Maria

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Moreno, and her presentation will be on an approach to digital sensibilities

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from theoretical contributions of No but allies.

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Victoria Mairano: Hi! Well, my name is

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Victoria Mairano: there, you can see.

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Yes, we can hear screen.

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Could you please make it full screen?

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Victoria Mairano: Yes, thank you so much. We can see it

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Victoria Mairano: there.

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Victoria Mairano: Okay, thank you. And well, and thank you for let me participate in this session.

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Victoria Mairano: I will be presenting an approach to digital sensibilities from theoretical contributions of Northern Ireland.

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Victoria Mairano: And well, today

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Victoria Mairano: the world. A face is a series of technological, economic, social, political, and cultural confirmations. Within the framework of this, so called for the 0 revolution.

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Victoria Mairano: and faced with the process of social change that is happening.

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Victoria Mairano: and it becomes essential to ask ourselves about the process of structure and emotions in social networks. and from his notion of the process of civilization

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Victoria Mairano: deals into the ways in which social transformations have modified the emotional behavior and experience of human beings.

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Victoria Mairano: Also the regulation of the motions and the structure of human manifestations

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Victoria Mairano: on in this in this line. The proposal of this paper concedes in problematize the current digitalization context, specifically, the social dynamics that are expressed on the Instagram

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Victoria Mairano: in relation to food.

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Victoria Mairano: So

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Victoria Mairano: the revolution on society for the 2 means a new production part in characterized by a process of digital transformations and technological progress

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Victoria Mairano: that cost changes in social relations, relations, and therefore in the forms of social structuring.

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Victoria Mairano: This new alternative from of the previous industrial dynamics takes place from the merchants of

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Victoria Mairano: and micro electronics by a technology, the internet of the things, the data, artificial intelligence, someone dollars.

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Victoria Mairano: And in terms of his career. On this, there the mobile digital revolution. a, together with the expansion of digital consumption. employ changes in work, management.

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Victoria Mairano: an impact on the environment.

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Victoria Mairano: in social relations and in the development of new politics, of and in that changes in social interactions imply the constant handling of the smartphones.

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Victoria Mairano: and that the participation of people in digital platforms, such as social networks.

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Victoria Mairano: It is from the massification of social networks that people express themselves from digital devices. We detention of generating visibility of their own lives.

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Victoria Mairano: and there they established new ways of knowing, seeing, and feeling the work.

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Victoria Mairano: This presentation is in relation to my master of work which had the objective of knowing food practices and the politics of sensibilities around them. On Instagram.

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Victoria Mairano: based in full influencers.

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Victoria Mairano: As it was said, this presentation aims to problematize the recently detailed context of Corey digitalization.

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Victoria Mairano: focusing on food practices, on Instagram and the politics of sensibilities around them.

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Victoria Mairano: well changes in the forms of interaction, come with transformations in it and practices.

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Victoria Mairano: It should be noted that this new economy model is based on the monopolization and use of a structure of large amounts of data.

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Victoria Mairano: In this sense, daily in practices have become events based on data that can be quantified, track and manage online.

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Victoria Mairano: which implies different transformations in it, in practice, on the politics of sensibilities, organize around them.

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Victoria Mairano: This make essential to ask about a the different ways of eating

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Victoria Mairano: and the consumption of food for the you as laptone as the laptop has addressed. People can now use the

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Victoria Mairano: A online technologies and applications to so where they are eating, classify our rate restaurants.

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Victoria Mairano: share their dietary and culinary practice.

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Victoria Mairano: participate in food activities and locate order, food or food related products. Among others.

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Victoria Mairano: And these technologies are not limited to reflect a these realities of food.

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Victoria Mairano: a distribution and consumption, but are also important for generate

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Victoria Mairano: shape and support. Certain trains

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Victoria Mairano: in this way. It's understand that digital food practice and in the digitalized social relations.

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Victoria Mairano: and they present the particularity of produce, sustain and reproduce the lifetimes of the social group that is involved.

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Victoria Mairano: Oh, that you can see since the beginning of the first century. according to several also, such as

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Victoria Mairano: and this new media formats have immersed like blocks, social, networking sites, the use of cash tax and influencers that have transform the creation of full content. And it's sharing

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Victoria Mairano: one of the most popular social networks for food contact churn is Easter one.

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Victoria Mairano: This platform is one of the most important

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Victoria Mairano: and social network for sharing image, and it becomes a valuable tool for understanding the social work.

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Victoria Mairano: Instagram has expressed a new visual logic of food based on temporal and a special organization that is built there

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Victoria Mairano: as well. and this implies a new logic

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Victoria Mairano: of of food because of their study that distinguish celebrities or influences

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Victoria Mairano: on Instagram, food influencers or instagramers

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Victoria Mairano: become a person who has managed to stand out in digital media.

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Victoria Mairano: especially in social networks, from the creation of the character that is followed by thousands or millions of followers and subscribers.

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Victoria Mairano: All of us conceptual, like this practices that characterize the network as Eastern gratification.

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Victoria Mairano: This concept is the gratification express

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Victoria Mairano: the static fraction or enjoyment of making image that impact and produce emotions.

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Victoria Mairano: What

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Victoria Mairano: here? Nova Scotia's work, the process of civilization. So she, genetic and sick of genetic research. address it, the transformations of human behavior and sensibilities

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Victoria Mairano: from the civilizing process.

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Victoria Mairano: It traumatized the relationship between the direction of changes in the emotional and cultural structures of human beings

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Victoria Mairano: and the structural changes of society as this whole. a stress in the individual society by God.

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Victoria Mairano: In the introduction to his work he maintains

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Victoria Mairano: that in the face of contemporary sociology that deals with the models of societies. and it. His proposal is to rethink the proposes of social evolution

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Victoria Mairano: and contract a possible general theory of social change

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Victoria Mairano: ales. It starts from the premise that this civilization process, good and happy, planned in a systematic way.

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Victoria Mairano: However, these transformations have a take place in a certain direction. outlining a peculiar order.

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Victoria Mairano: In this process bodies and emotions have a crucial place which, inevitable, are also transformed.

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Victoria Mairano: The motions of human beings begin to focus on an increasingly strong and emotional control. What is interesting to highlight is how it is

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Victoria Mairano: theitizes the regulation of impose and emotions

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Victoria Mairano: as an effect of these changes that were taking place with that balance of mode. In this sense they also say that external social constraints

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Victoria Mairano: gradually became internal constraints. the regulation of the whole of inclusive.

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Victoria Mairano: an effective life become more universal.

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Victoria Mairano: equal. I doubled through a process of continuous self conf

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Victoria Mairano: in this era, that she a. That he analyzes. The reorganization of human relations, had a diet influence

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Victoria Mairano: on changes in human cost. They also are upstairs.

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Victoria Mairano: How us change is secure in human relationships is also occur in the structure of the siteing, operating as a wall between the the individual and the others.

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Victoria Mairano: What should we noted here regarding social counsel and regulation is that this theory have

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Victoria Mairano: human bodies as A.

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Victoria Mairano: All these acts according to their condition on the social space they occupy, that is, the actions of people depends on the social relations with which these police are immersed.

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Victoria Mairano: and this inter relationships

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Victoria Mairano: our adopt is our opted as interdependencies. For the also.

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Victoria Mairano: In this way do you have a certain willingness to act. feel, and perceive the work?

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Victoria Mairano: Social interactions also imply the presence of emotions

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Victoria Mairano: that's organized and leave meaning to this practice.

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Victoria Mairano: Emotions are presented on A are configured within networks or confusion.

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Victoria Mairano: Accept a humans and body. These norms and socially accepted behaviors and social prohibitions, and the axes that the emotions change are contextual and are part of social processes.

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Victoria Mairano: Well, now.

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Victoria Mairano: we routinely as to think about the transformations in social practices and interactions and their correlation in the structures of sensibility based on the technological, political, and cultural transformation of society. For

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Victoria Mairano: in the civilization civilization, process of molarity, he focuses on the revelation of bodies and emotions. And here the key place of this in the

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Victoria Mairano: or in digitalization processing like this.

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Victoria Mairano: they digitalized well, where our food choices, food, consumption. cooking practice, and others go through mobile devices. So smart phones.

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Victoria Mairano: and specifically by Instagram.

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Victoria Mairano: the networks become the scene of the acceptable and expected ways of eating today. outlining a specific logic of sensibility.

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Victoria Mairano: So social interactions and sensibilities today go through the immediacy of digital networks and platforms

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Victoria Mairano: where everything must happen immediately.

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Victoria Mairano: Here. Now, what is for you? An only. They are called platform sensibility.

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Victoria Mairano: according to our field work.

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Victoria Mairano: which involves the process of digital and geography through the profiles of food influencers in Argentina

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Victoria Mairano: a. In Instagram prevail. Aim the logic of easy, rich, and healthy food.

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Victoria Mairano: A. It that express how recipes and food preparation should be be the permanence of emotions such as enjoy and live.

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Victoria Mairano: I love in relation to publish and share, content or cooking to others.

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Victoria Mairano: A. This make up a specific emotional ecology, and see

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Victoria Mairano: the logics of organization, plan, and practicality a. As prevailing when it comes to plant, food, cook, or sobbing.

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Victoria Mairano: This quick characterist become an expression of the new politics of sensibilities related to food. as we have been said.

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Victoria Mairano: and in in other words, the network outlines and free

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Victoria Mairano: points, 8 in 30 to cook and eat food that

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Victoria Mairano: is evaluative and socially accepted.

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Victoria Mairano: and is conceived as which, healthy or easy to prepare

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Victoria Mairano: the idea that cooking should be

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Victoria Mairano: which will guarantee a certain function and management of time. and see

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Victoria Mairano: regarding the organization of daily life the idea that meals and their preparations should be organized and planned

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Victoria Mairano: to a queen. That is practically possible.

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Victoria Mairano: In this case the influencer constitutes a vehicle of this specific

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Victoria Mairano: sensibility. Russian

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Victoria Mairano: as a public person who doesn't necessarily have a scientific knowledge only practically no knowledge, but who produces and reproduces census and meanings about

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Victoria Mairano: how to it, where

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Victoria Mairano: what foods can, what food can be, at which ones don't, what to cook.

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Victoria Mairano: and others.

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Victoria Mairano: These notice and sense are embodied by people

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Victoria Mairano: outlining ways of acting, feeling on perceiving the work.

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Victoria Mairano: So going to final approach

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Victoria Mairano: from the perspective of Novet Elias, it has been proposed to problematize changes in emotional manifestations from a process of technology, PAL and cultural transformation.

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Victoria Mairano: such as what it's expressed in for the serial society

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Victoria Mairano: focusing on practice around food and current feeding.

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Victoria Mairano: alias understand the civilizing process as a phenomenon that is expressed as a transistoric evolution. a process that is always on the way.

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Victoria Mairano: In this sense the author seeks to explain.

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Victoria Mairano: like to explain in this process by conceiving the increase in self control of individuals as a consequence of a concentration of the means of applying violence.

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Victoria Mairano: These postulates enable us to think about the regulation of emotions

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Victoria Mairano: and bodies in the face of the a depredation. Capital aims in current societies.

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Victoria Mairano: which is why some characteristics of the first quarter of the central have been presented on the importance of process of digitalization and emotionalization of life

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Victoria Mairano: regarding the

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Victoria Mairano: it has been addressed, the figure of food influencers. And it's important in the management of the motions

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Victoria Mairano: that are structured in social networks and the transformations of 18 that are produced in or from from this digital media

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Victoria Mairano: as a final opening. They need to continue thinking or problematizing new ways, of

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Victoria Mairano: no ways to approach to practice around food in the Chicago media. And this is that food specifically

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Victoria Mairano: as well as the transformation in sensibilities, structural impressions with the complexity of the the sensory in digital platforms.

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Victoria Mairano: Well, thank you all for your attention.

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Thank you, Maria. Our next speaker will be rodenti 10, and the topic will be on transducing

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shell us through the new mobilities. Paradigm.

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Let me begin with some questions how we conceptualize new intellectual projects in contemporary

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it, higher education, context. more importantly past paradigmatic knowledge making changed over the last few decades. Let me now remove a steadfast, constant from the study of new academic paradigms.

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The treatment as pure epistemic objects. In fact. I replied. it extends certainty with a process-driven approach to learning through sharing experience with us.

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I refer to phenomena articulated on the go as pre-personal forces rooted in effect. such phenomena can be allatory in nature, and may replace the certainty that we study fixed projects with the examination of changeable projections of what is to come.

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My empirical focus is my so-called new mobility's paradigm. A paradigm found that at Lancaster University in the yeah Uk, at the start of the 20 first century by renowned world sociologist, Jonary and Vimy, Sheller

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and renowned geographer, came in, hung amongst other scholars. At first its proponents treated disparate types of movement, such as tourism, business travel, new technologies and migrations as super categories of movement.

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With a night of materiality they prioritize the global transnational mobilities of objects and subjects to open globalization processes.

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They enable them to focus on the political and cultural conditions under which all these types of movement take place in particular temporal and spatial frames.

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2 decades later we find the same scholars addressing our planet's great future prospects in context of environmental degradation, natural disasters, extreme urbanization, fundamentalism, terrorism, and pandemic disruption.

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The mobility, paradigm's original focus of movement has been supplanted now with a study of the threats and systemic conditions

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that systemic conditions pose to human and known human vital flows. It is as if permanent's conditions of cosmology have been replaced by a met and dystopian plane

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in which all forms of life are under threat.

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My aim here is to explore the paradigm's collective, psychic and emotional worlds. What truly drives mobility scholars to write about Saddam presents

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significantly. Most of them do not well dwell on dystopias, but use them as gate waste to future of design. They explore how futures can be redesigned

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to ensure planetary recovery from crisis. Darkness and brightness conveyed effective states rather than a distinct certainness.

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are stylistic devices. They produce this particular academic community's effective contours. and I must act that these concludes reappear in a mailing mobility, sibling that we find in critical tourism's status.

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not in this identical waste. But they do. I focus on clusters of statements repeated by purpose of critical morality studies across different cultural and political contexts.

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These statements are affected in nature and have become constitutive of this global community's vital record. As a whole. they so-called effective reference

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to go out of the ves and goattery. I am ply traced in micro-temporal domains, but theoretically they convey the macro-temporal dynamics of the paradigm itself.

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These reference articulate new agendas of care planetary hospitality and congratulations for living beings. From a truck of movements in politics and cultures the mobility's paradigm has evolved into a thinking, with feeling beyond the futures of the human species.

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I want to shed light on what such posthumanist and ponies share with the humanist and gender, or of sociologist of knowledge. Maxello.

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Shame! Stated that entanglements of feeling, knowing and valuing, structured the sphere of value in social life. In both human scholarship the fix of your self structures is contestant.

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The posthumous consensus is that the fact that conveyed violence, endowed as communities that fill with vitalous flow both sheller and buttery

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recognize the perceptual nature of emotions, but sailor seeks them as rational responses to events. The posthumanists identify their generative role in effective stages that mediate between the rational and the pre rational at all times.

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to which is not to judge on fixed and stable scrapes of action. because our present worlds are ever more unpredictable and uncertain in the Anthropocene than they were when shadowed his magamotos.

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Thus I am more interested in the way she iss community vicarious feeling heads into more recent theoretical deliberations on

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the power of of effect to produce resurgent communities, allowing them to act as scholarly multitudes in the age of multiple crisis.

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In my project the curious feeling is another way to speak about effective action. collective corporeal transformations. Such transformations are not subjective in individualizing or individualist terms.

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Instead, they facilitate their civilization of collective forces, feeding into new pedagogical agendas. much like the critical tourism, study scholarly commuted

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critical mobility. Scholars calculate through the world. work particular sensibilities of disciplinary collaboration. which attribute them to particular projects of sociopolitical text.

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This attunement is calibrated through transactions of reference. not mere repetitions of science across scholarly territories, but transformations of them into pedagogical programs

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effects of care, risk, empathy, and more transform into normative forces, guiding the mobility, scholarly paradigm.

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The more effects transduce. the more research produces a repositories of knowledge about futures to come. That's affected reference, appeal, and failed as new concerns and priorities in the collision.

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as is the case with the enrichment of the original master terms of movement and system, with also vitality versus condition.

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design. molecular and molar movement. crisis and risk management, but also elasticity, adaptation, and hope. This is how the new abilities by them is currently changing.

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The temporalities on which the mobility status community bases its kind reference are forward looking. The thematic style is deliberative and engagement with controllers.

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The things vary. but some stand out as her friends. The fest is that of the legacies of crisis. This involves the increased complexification of capitalism and the ensuing social, systemic, and environmental problems that induces

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entanglement between climate, catastrophes, and hyperbolization. followed by bad entropies of author authoritarianism totalitarian as manful their mentalism.

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and then attend to such forms of governance, to smoother the metastable horizon of hopeful future is designed by intellectual communities.

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The second reference manifest as a said tendency to both from old postest agendas, the post-structure of post-identity, post-colonial

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for clear horizon of be thinking and be linking from dark bass without forgetting their nature. These can be both conventionally activists or speculative.

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and I conventionally are tasting

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as forms of creative action. Roman. It are those of therapeutic storytelling about genocides, legacies of slavery.

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and now also climate disaster, and move. The space is extinction.

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and the fourth referend which incompenses the previous 3 involves the design of transactions. a selection of hopeful scenarios from the potential versions of things to come, to operationalize in the form of viable futures.

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My aim in this emboldened investigation into what shall attempt.

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The new mobility is paradigm. And I'm talking here about naming 7. Not much

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so. And my investigation into this paradigm for a live sociology is to record these transactional intellectual communities. Stylistic attempts to realize now to appears of tourism.

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It's more than humor now, future as designed to pay me to replace mock-seller's analysis of structured emotions with a more dynamic vision of more than human. The reversal entanglements of nomads feeling violating

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as a whole

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sheena's work is of more use in other analysis, complex, which may prioritize considerations of socio-cultural biographies in the context of collective action

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or conflicts between scholarly Utopian activism and the institutional examples. But these are not really the focus of this talk. I explore them

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and elsewhere. Thank you for listening.

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Thank you, Rodenti. Our next speaker will be Lorenzo Bruni.

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and her topic will be on emotional recognition, emotions, sexuality, and a morality in a Median perspectives.

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So good morning to all. My name is Veranda Bruni. I'm from University of Peruja, and the name of my presentation and the title of my presentation is emotional recognition, emotion, sociality, and morality in a Median perspective.

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The proposal of this presentation is the radical and interpretative, and aims to address the question of the relationship between emotions into subjectivity and our activity.

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the hypotheses that the problematic prime or rheumatic framework opened exemplary by David Humes and Adams myths, conceptions.

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and to which we refer in the wake of the resident interpretation advanced by a Axlehornet on the modeling of recognition in modern and modern European

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philosophical, to find some more fully sociological development in George, ever meet social here the reconstruction we will propose. We will seek to highlight how the emotional dimension and the normative dimension need not to be understood as 2 distinct separate moments

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whereby the original emotionally connoted society requires later normative integration. As we find in you and Smith.

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emotions represent for meat, the out came of continuous dissenting and emerging, the pragmatic development of human activity as anticipation of reciprocal reciprocal reaction.

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referring in an interpretative way to mean social theory, we could say that emotions so yeah. and morality are situated in a ground crossed by the interactive character of human.

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The reference of our hypothesis is seek ascribed to 2 philosophical and decidents that exemplary frame the relationship between emotions in the subjectivity and normativity.

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Ted, you, and Adam Smith are 2 of the main thinkers who investigated in that the nexus between emotions into the subject of and and and moral action.

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The prospect of focusing exclusively on these conceptions, taking them as exemplary. is legitimized by a recent interpretation proposed by Axel Hornet.

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One of the most important social philosopher, political philosopher! worldwide. according to which the thinkers must be placed within a common declination of the concept of social recognition.

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Yuma Smith are, in fact, linked by the reference to an emotional spear that constitutes the fundamental basis of human sociality. The concept of sympathy, although interpreted in a non overlapping manner, in fact, alludes to an emotionally characterized form of natural sociology

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natura sisi.

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that immune, had a normative corrective. The point of touch between the 2 thinkers is traced by hornet in the idea. But the foundation of social bonds

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and moral dimension is not to be found in a selfish dispositions. but is rooted in a feeling of sympathy for our fellow human beings.

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In the opening of Book 3 of the third part of the treatise on Human Nature. Youme returns to clarify the nature of the concept of sympathy

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in the subjective aptitude to sympathize with others because it is the most remarkable quality of human natures. I quote the new. We can never detect in others a fashion, or a principle of which it is not possible to find in some degree a parallel in ourself.

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The quotation is closed. Sympathy can be subjected to conditioning that undermines its objective scope as a fundamental emotional agreement.

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human rights, I quote than you. Similarly, we find that where, beside the general resemblance of our natives there is a peculiar affinity of manners, or character, or nation

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or language. Sympathy is found to be facilitated.

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the petition is closed. It is necessary to formulate a normative corrective that consists in the figuration of an impartial imperial observer to guide the formulation of an evaluation as independent of variable of time and space as possible.

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Although the Scottish philosopher does not explicitly speak of an Imperial observer in the treatise

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I quote Axle on it. This is nevertheless precisely the idea implied by you in his attempt to identify the mechanism that would allow us, in his view.

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to make our moral judgment objective. The creation is closed.

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relying on a normatively Correcting emotional In the subject

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Hannah Smith and the Normative corrective. The Union project was to be taken up by Adam Smith. We showed how the individual gradually learns to make his moral behavior dependent on increasingly comprehensive forms of social recognition.

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In the theory of moral sentiments. The meaning attributed to the concept of sympathy is different from the one we could find in you.

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whereas the latter sympathy means to vibrate in unison in a shared emotional state was immediate means, above all, to share the emotional states of others through a proactive form of imagination

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is me to reflection the problem of the normative note that affect the legitimacy. Of expectations regarding the emotional reciprocity inherently in sympathy, immediately becomes became central.

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Indeed, I quote Davin, I quote Adam Smith. We do not merely participate in the emotional states manifested by another person, but are led to assess their appropriateness. Appropriateness in his passage means him seems to all intents, and propose an exponent

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of an anteliter and sociology of emotions. In sharing an emotional state, we adopt a normative point of view in order to assess whether the outward manifestation of the motion in which we are participating is appropriate.

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To assess such appropriateness. We must judge our emotional reaction.   sorry on the basis of its hypothetical approval.

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By an internalized external observer.

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Georgia Bert need and the non-discontinuous relation between emotions and normative dimension

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the interpretative way off and by humans need to, on the relationship between emotions and in the subjective recognition seems, in our view, to find a full sociological formulation in the emotional present

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of me. Theory of into subjectivity.

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I mean, we find, in fact, unlike you, an emotionally connoted conception of inter subjectivity. understood as a constitutive dimension, and not a reductionist one.

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The motions can be reduced neither to the mere dimension of natural biological immediacy nor to the dimension of sociocultural construction.

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but are in some way an expression of an extended sociality. an extended sociality, both biological and social, that underlies both to the emotional and normative dimension.

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We also find, in contrast to Smith. a characterization of the normative role of the external observer that is well welded to the emotional dimension and at the same time developed in a more sociologically determined direction.

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We could say that the emotional character of inter subjectivity and the normative dimension of the generalized other Are in these 32 faces of the same process of sociality

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that are not discontinuous

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in the perhaps a lesser known part of Meat's theory relating to the analyzes of human emotions. One can refer mainly to the asses, the social character of the instinct and emotion, and deems them to meat, argues that

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Emotions are neither a cognitive state of mind or a merely a physiological reaction to a stimulus that lacks direction and proposed that lacks intentionality.

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Emotions are already, through Allington, and proposed forms of inter subjectivity and practical communication. Even if this communication is not conscious at all, and a sort of unconscious communication, a sort of unconscious social communication.

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Me suppose the thesis that consciousness is formed in the yearly stages of inter-subjective acts in which emotional activities take root

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emotion as the function and indicating to other subjects the response that the organ yeah, organism is about to make to the stimulus received. so that the other organism to which the expression is directed, can in turn respond to the stimulus of the first, and so on, and so on.

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so that a subjective dynamic that characterizes social, emotional conduct that finds the first reference to the dimension of human sociality that are campaigns in successive stages. The transition from the esteem to all emotional to the symbolic dimension to the dimension of the language.

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In fact, what leads to the formation of the self and us of consciousness as a social object of the symbol symbolic legacy, and of the generality of shared responses to the attitudes of others.

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That is the external observer that the generalized daughter is is precisely the mechanism that already characterizes emotional conduct and the formation of emotional consciousness.

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The social and process of nature of jester understood as a conversation of continuous and recurrent adjustment to the others responses

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in the social character of instant mid rights. I quote, it is a quite long quotation, but I think it's important to to quote this passage.

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I quote, meet Before conscious communication by signboards arises in just signs and articulate sounds. There exist in these early stages of accidents, and a physiological thing is the means of coordinating social conduct.

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The means of unconscious communications and conscious communication has made use of these very expressions of the emotion to build up it. Signs

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they were already son. They had been already naturally selected and preserved the assigns in an unreflective social conduct before they were specialized, assembled.

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In the first place, the emotional consciousness belongs to the beginning. At the beginning, sorry of the reflective processes it became. It came, some before the possibility of thought or of reflective action.

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it arises immediately upon the enemy inhibition of the act. It is the early staff out of which objects can be built in the history of representative consciousness, and its earliest instinctive consciousness is primarily social.

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The first object that must be presented are then social. the moral dimension defined by generalized other as the generalized assumption of others responses as the capacity to respond to oneself as others respond to oneself, merely echoes and articulate, the primary social dimension, rooted in emotional conduct and in emotional, social, and pre reflective conscience at the same time.

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So the 2 levels are not dualistically separated or normally discontinuous. In so far as we find this separation in you as me.

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that is to say, morality as corrective.

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a median perspective greater than morality as a corrective for the defeats of an emotional religion or into subjectivity. We can speak of morality as a feast face, sorry, a face of a common sociality of which the emotions themselves are an essential, essential part.

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Better to say in a medium perspective, a face of the social conduct. so the moral is social, and therefore emotional, and the social and the for emotional is already moral

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because it is oriented towards the other. To work towards the assumption, the assumption of the other's attitude to us.

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So the normative dimension is not merely the correction of the fix in the emotional sphere. but constituents are a resumption and a sphere of the extended sociality that characterizes both emotional and moral conduct.

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Although moral conduct is therefore more determinated from a sociological point of view, it does not stand in a position to, or as a sphere of, compensation for, the possible failings and deficits of the emotional sphere.

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but as development of a common social process. So thank you for your attention, for any comments, remarks, and questions. Please contact me. It will be really valuable for me to receive your comments. So thank you.

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And good bye.

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Thank you, Lorenzo.

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Our final speaker will be a rock chuck. and his

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presentation will be on a division of labor, the impact of sociology on psychology.

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Hi there! And thanks for coming along today, and very high-tech presentation thus far.

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 the.

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So I'd just like to present my paper, which is on the relationship between sociology and psychology.

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 the notion of crises has become cliches

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in current public debate.

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A.

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In this paper. I document recent developments in sociology theory.

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Is there any way of

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oh, I see. Is there any way of increasing the light at all?

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Thanks, very much

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excellent. Thank you.

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I document recent developments in sociology theory. Familiar

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 The methodology concerns of the still fledgling science are then summarised

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in late's readings of various classic approaches.

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Next. psychology.

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the contemporary dominant example of soft science, mental health

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is

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compared to sociology findings from the women's movement. Further nurture

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this growing psychosocial overlap or nexus. Finally, a sociological problem of psychology is formulated for the Australian context.

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so the first part

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is the theoretical.

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A crisis.

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we claimed work on a Sociology Crisis, by Alvin Gouldner.

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From a context of American sociology scholarship created the springboard for not just describing, but explaining the vicissitudes of

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this profession in the corridors of intramural power.

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After the new social movements of May, 1,968,

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the 3 years too soon pre-entennial prompting, re-evaluation of the arguably essential event of Western history.

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Unlike China or Russia in the East, 1,870, one's Paris Commune, and you may have just seen the

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not so well sequenced posters of the Paris Commune. Prior to this

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icon A

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goodness was a time of 9 sixties, record enrollment and success for sociology on local campuses.

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Later resumption of crisis approaches. By 1994 tried to recount for declining enrolments in Stephen Coles. What's wrong with sociology?

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A sociologist sprang to robustly defend grand theorist, Talcott Parsons.

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alleged left-leaning Socialism. In 2,015, Ivan Suzelnis noted

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it noted a triple crisis becoming a culminating crisis

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of James S. House's 2,019 quarrel with Michael Borlow's public sociology.

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Such later inputs were framed to defend failing university admissions and success of rival social sciences. Like the arguably more individual

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centered economics or so psychology

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from the interdisciplinary viewpoint, interesting precedence for such institutionally sheltered scholastic developments

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were emotively exploited

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mass hysteria documented  In psychoanalysts, Wilhelm Reich's mass Psychology of Fascism.

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the the media exaggerated threat observed in Criminologist Stanley Cohen's moral Panics and Folk devils

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and the political science of Stuart Halls, policing the crisis. theorising secondary media and primary expert defined as shaking public opinion.

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secondary finders or media journalists publicize scientific findings of primary defer experts, now becoming, as Borough has shown, celebrities in their own right.

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Experts

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are credited, not by their expertise, but for their status sociologists. Anthony Giddens was perhaps the best known of these.

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However, it wasn't long before Australian

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Andrew Gilbert's research appeared on the semi-permanence of the crisis. Paradigm

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 so the second part is methodology. Following a brief survey of the wires of theory

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in lingering crises, shades of Leon Trotsky's permanent revolution, we can now consider the House of Methodology established in

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the early institutional phase of sociology. Certain methodological conventions stand out for defining and differentiating data.

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Oh, yes, I'm sorry

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to conform to the rules of sociology.

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reflexive

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or interpretive skills of sampling experiment in the survey.

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raise inherent selection and causal mechanism problems.

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The classic statement of O'mill Durkheim, that when the facts contradict the argument. the facts are wrong. perhaps remains the most

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notorious formulation of these issues. A

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the scholarly vice of presenting arguments to be proven according to the cause which produces them, presupposing the truth of causal argument in a circular manner, was defined as the petitio principii.

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Another was argument by elimination, rejecting the alternative systematically, while

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ostensibly exhausting all but the preferred approach.

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Given effects always had a single corresponding cause in this classical methodological support of one's own definition. With unacceptable alternatives presented as the only ones

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available. A third inaccuracy is the denial of falsifying evidence

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with overconfident claims of correct

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explanation in spite of observation.

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The third section. Now, we can have a look at psychology after the theory and methodology

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psychology returning to the deployment legacy. Arguably, the relationship with psychology

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is the most interesting interdisciplinary example.

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First and foremost, at the point of definition, sociology was differentiated from psychology as the social rather than individual explanation

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that was concerned with Bryant science of the mind or personality as opposed to collective representation, actions, events, or social facts. Secondly, sociology saw psychology as the pre-social explanation of organic psychic factors

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in the organized organism bestowed at birth, and to be separated

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from social factors. Examples were the psychopathic dispositions race and heredity.

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 A lot of these analyses of Emil Durkheim were taken from Steve Luke's biography which has pictured there. Fourthly, psychology explanations were too general to explain the comparative differences between institutions and societies.

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or else they were the consequence of what they claim to explain. not belonging to human nature. These differences were absent in certain social conditions. leaving a vague and schematic residue.

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for far removed from the facts to be explained.

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And that's a depiction of the expiration of the Unconscious by Robert Williams, the famous American artist.

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alternative artist. Now

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For the 4 section on Feminism, and their contribution to what appears to be a debate about crisis.

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Important findings from the women's movement.

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Like the refreshingly undaunted gut feminism of Elizabeth Wilson contributed significant contemporary innovation

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to such

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sociological critique of Psychology. The research tentatively demonstrates renewed significance of Darwinian biological breakthroughs and even retrieved relevance of discredited lemarchy and theses on acquired characteristics, though

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explore through exploring physical, parasympathetic systems of the organism.

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A main sticking point with novel approaches pioneered here and overseas by Australian feminism. For example, Elizabeth Gross

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is a relevant

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on a sum.

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a reliance on a somewhat oversimplified correspondence theory of truth. This seems to discard revolutionary discoveries, discoveries of structuralism, semiotics, linguistic and cultural terms, current in late modern capitalism times.

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however. the the economy and concepts of social social organization, informing classification in a kind of coherence theory of truth. What's priced

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by scholars for facilitating further research, and the possibility of close and accurate descriptions of different societies.

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The work of Talcott Parsons reconsidered in Stephen Cole at all studies of crisis. In the early 1,990 s.

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We iterated observations of the key correlations between fraud and libidinal times.

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Identification object to the and interjection were the examples

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and social ideal types of Max Weber. not forgetting just noted late twentieth century reservations about correspondence theory. A coherence theory is arguable between socialised

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Carsonian concepts of the subdivided psycho and analytic personality.

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a super-ego ego anid, and the with Fiberian ideal type of socialized individuals.

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charismatic rationalising and traditional

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feminist psychoanalysts. Lucy Rigare extends this as interdisciplinary measure by scientifically analyzing languages of hysteria, obsession, and schizophrenia, thus addressing coherence theory reservations about correspondence

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with some careful, fine churning while avoiding the labelling nineteenth century normal pathology, binary opposition.

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 Sigmund Freud's individual can be re theorized to correlate with Talca past and social personality.

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The erotic personality prone to hysteria disorders is psychologists

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to relative of Iberian traditional authority. the objective, the obsessive subject to compulsive disorders, fits with the bureaucratic agent of rationalisation.

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while charisma ideal types accompany a narcissistic personality vulnerable to the psychosis.

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generalising this grid to include all such individual social correlations. The result is the simple democratic, bureaucratic, aristocratic axis. Our completed conception may include

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the working middle and ruling classes

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or economic, red cultural whites and political blue.

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These are obvious issues which such abstract grids?

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A that are not universal to every society.

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Well, rather there are obvious issues with such abstract breeds they are not universal, for every society. Similarly philosopher Gil de Leer, and psychologists, Felix Guatari

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might well point out that the universal concept of woman, for example, is a singularity

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with connotations similar to universal capitalist modes of production as compared to feudal or primitive societies seen by Karl Marx as pre capitalist modes the claim of Bruno Latour that we have never been modern should be

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record.

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The

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the next

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section is on Australia.

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and that's a characterization of the Bunyip aristocracy. The the photo there, which I'll get on to in a moment and explain

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to the extent that the sociology. this is kind of summing up now

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to the extent that the sociology. Ideal types on psychology, libidinal types

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are genuine. Share any genuine affinity, and the converging theories of Freud Parsons and Erica a are corroborated

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by Western society where they were formulated.

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These ideas do not currently appear to generate much controversy.

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Narcissistic, charismatic crown heads of Europe are now largely a custodial, civil, aristocratic class. while relational and dichotomous dialectics of class itself are no longer, if they ever were much contested subjects

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in a deregulated, corporatized, privatizing epoch or near Narii Liberalism, as it's been called a loss. Here at this conference

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the novelty or nostalgia connotations of these classifications appear to be their only residue, and I'm saying, appear to be. I'm not necessarily agreeing with that. Australia is a different matter.

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and

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previously in this earlier colonial and now massively recolonized economy without any productive capital of their own. The homegrown Bunyan aristocracy proposed by pre

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2 min, excellent thanks

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by pre-federation politician, W. C. Wentworth.

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A. From his poem, a New Britannian. was laughed out of Parliament in the

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for both sides of sociology and psychology this centered.

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but this context presents highly unusual conditions, let alone personalities. be they of a social or individual type.

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In fact, an upper class aristocracy, apart from anti aboriginal labelling. Racism

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never existed here in Australia. for the, it might be argued, it never existed in America either.

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for the recent trialated.

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for for this reason correlated charismatic, narcissistic

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character does not have a foothold in Australia.

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All this would be uninteresting, if not for one successful profession. Psychology

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in 1,989 the American Psychological Association criticized their members for over diagnosing, over medicating and over committing patients to offset declining revenue.

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 and in Australia today

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the saga of over diagnosis is a national passion, and we notice a lot in the media here. I don't know if you're familiar with Australia, but

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there's usually a warning after a a traumatic report on public broadcasters, and so on to contact mental health authorities.

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Considering that the narcissistic personality is not existent here, no aristocrats, is it not the case that mental health, dominance

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in its varied therapeutic guises is diagnosing a non-existent narcissistic disorder epidemic

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as an incurable cash cow.

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And is any answer for now? Unavoidably condition by cultural or political lag behind the U.S.A.

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So that's my like one. and thank you very much for having me.

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Thank you. Rock.

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Now the floor is open for questions as

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so, and Lorenzo and Rodenti's presentations are pre-recorded. So if you have any questions regarding their presentations, please send them through email your questions so so. And could we just collect questions to the 3 presentations? So, could you please come forward to the microphone?

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01:25:33.520 --> 01:25:34.630
Thank you.

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Do we have any questions?

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Adrian Scribano: Sorry I have a question.

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so, okay,

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do we have online questions?

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Adrian Scribano: Yes.

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yes, please.

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Adrian Scribano: Okay, thank you. Thank you very much for all. Thank you for coming here. If it's for all this is, is it very bad time in the okay? I can. I can. One question to the the presentation to Julia. alessandra. What is it? Connection between? Put in bracket

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Adrian Scribano: and experience of the students? No, because this is the the concept of put in brackets of of of shoes.

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Adrian Scribano: I think this is interesting to understand the situation to the the the situation to go in there, these kind of students. how do you do about how do you think about

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01:26:39.050 --> 01:26:53.419
Adrian Scribano: a in for Victoria? I have another question, is in in the, in the concept of the civilization. Now, what what meaning is the digitalization?

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01:26:53.510 --> 01:27:02.199
Adrian Scribano: This utilization? From the point of view? Leah, is a civilization, or or what? What meaning

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01:27:02.280 --> 01:27:12.629
Adrian Scribano: is it the same? The digitalization and civilization? that is okay. This is my 2 question for this time. I think so so much.

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Adrian Scribano: I got you.

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Giulia Salzano: Thank you very much. And then may I answer?

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Giulia Salzano:  thank you very much for this question, because this allow us to explain better. the difference between how we intending branching and the directing like the suspension that should so takes from a in this case is not

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01:27:50.660 --> 01:28:20.400
Giulia Salzano: a real suspension, but rather the idea of clashing of something that is not working is not suiting the the situation. the students are dealing with. So we wanted to focus on the experience of leaving and coming back as an experience of losing one certainities.

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Giulia Salzano: both these 2 because they are not working anymore in the same context. In the case of a student coming back home in a context which is the same, but at the same time as change it.

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Giulia Salzano: because people who travel this change it to. And

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Giulia Salzano: The idea of. yes, this not working any more of their their previous stock of knowledge. That that's why we associated mobility with this idea of branching of ones

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Giulia Salzano: certainities of ones taking for granted, and the idea of renewables that is offered by mobility both in a negative and a positive way, but as a context of putting into question what was taken for granted, and re acquire new models of

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interacting in a situation interacting with people, and so on. I don't know if Alessandra wants to add something.

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Adrian Scribano: They tell you.

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Victoria Mairano: Okay. 3.

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Victoria Mairano: I thought Alexander is going to to talk, and now I don't see them.

522
01:30:02.050 --> 01:30:04.159
Victoria Mairano: There is the same clearly.

523
01:30:04.190 --> 01:30:17.050
Victoria Mairano: and only I want to to show to rethink the the correlation between the social changes and the changes in the emotional structure.

524
01:30:17.330 --> 01:30:23.839
Victoria Mairano: taking into account the central part and the central axis. So all these and emotions.

525
01:30:24.530 --> 01:30:25.760
Victoria Mairano: this position.

526
01:30:29.150 --> 01:30:30.150
Adrian Scribano: It's cool.

527
01:30:34.820 --> 01:30:35.660
nice.

528
01:30:36.150 --> 01:30:38.919
Adrian Scribano: It's time for to sleep? No.

529
01:30:43.120 --> 01:30:45.259
Do we have any more questions

530
01:30:45.910 --> 01:30:47.889
from online participants?

531
01:30:49.820 --> 01:30:50.890
Anyone?

532
01:30:57.850 --> 01:31:00.130
Any question in the chat?

533
01:31:00.720 --> 01:31:01.930
No.

534
01:31:06.990 --> 01:31:10.160
And more questions from online participants?

535
01:31:11.100 --> 01:31:25.849
No, no model. Okay? I'd like to thank all the presenters for their very interesting presentations, and also like to send. Thank Adrian for your questions.

536
01:31:26.040 --> 01:31:35.439
also my thanks. Go to participants for your attendance, and also to wonderful work by

537
01:31:35.560 --> 01:31:38.900
the volunteer. Thank you so much.

538
01:31:39.240 --> 01:31:40.000
Adrian Scribano: Thank you.