**2. Approach to a sociology of body/emotion**

By looking into reflections and theories about affection, emotions and feelings [8], we found references to seventeenth, eighteenth and nineteenth century social philosophers, including Descartes, Montesquieu, Bentham, Pascal, La Mettrie and Darwin, among others.

Early sociologists like Comte, Durkheim, Fourier, Marx, Sombart, Simmel and Weber also stated that emotional control is yet another form of discipline, one which affects social practices, relationships and worldviews in a reciprocal and dynamic way [9]. To a great extent, such concerns are also addressed in contemporary social theory, from different perspectives, by Bourdieu, Giddens, Foucault, Agamben and Esposito. In this context, Brian Turner and David Le Breton have been regarded as forerunners of social studies on the body, including the inquiries about emotions made by Kemper, Hochschild, Scheff, Collins and Illouz [10, 11].

A different perspective toward understanding the theoretical traditions that usually support the studies in this field of inquiry is to turn to the classic authors on this theme: Nietzsche, Merleau-Ponty, Spinoza and Marx. An additional view is gained in the presence of contemporary authors of sociology such as Goffman, Simmel and Elias, from the philosophy of Derrida, Butler and Deleuze, or the psychoanalysis of Freud, Lacan and Zizek.

From another perspective, it is necessary to also consider what Lisa Blackman and Mike Featherstone have recently stated. As editors of the journal Body & Society, they have emphasized the need to repair the multiple connections between life and affects:

*"In our role as editors we have identified a number of emergent themes that are shaping the field, and these include a renewed interest in relation to life and affect across the social sciences and humanities. The paradigms of both life and affect break down the distinction between humans and other life forms, as we find in various forms of vitalism (Bergson, Deleuze, Massumi) and echoe in debates across the biological and 'environmental' sciences (Varela, Oyama, Lewontin, Margulis, Rose). This is a new posthumanism that examines our communality with other forms of creaturely life and companion species (Haraway), and the need for a non-anthropocentric ethics (Derrida). The focus upon life recognizes the governance and regulation of bodies (bio-politics), as well as investments across diverse practices (media, consumer, biotechnological) in both the materiality and immateriality of bodies as biocapital and bio-media (code, information)."* [12]

As is often seen in Latin America as well as in other regions of the world, body(ies) and society(ies) are systematic objects of research where affectivity and sensitivity are strongly present.

Smith and Schenider [13] maintain that the numerous theories on emotions can be grouped within a tripartite classification: determinism, social constructionism, and social interaction.

Gross and Feldman Barrett [14], with an intent to evaluate the differences of perspective on the "generation" and/or "regulation" of emotions, classify current perspectives for studying emotions into four large groups: models of basic emotions, evaluative models, models of psychological construction and models of social construction.

generate socialization in the non as a practice of feeling. The impressions and perceptions associated and produced by the negation become the sensations that are socialized; the nega-

By showing evidence in this respect, we also strongly emphasize that love, in terms of interstitial practice, is the hiatus of the politics of sensibilities that rejects the aforementioned *denial.*

By looking into reflections and theories about affection, emotions and feelings [8], we found references to seventeenth, eighteenth and nineteenth century social philosophers, including

Early sociologists like Comte, Durkheim, Fourier, Marx, Sombart, Simmel and Weber also stated that emotional control is yet another form of discipline, one which affects social practices, relationships and worldviews in a reciprocal and dynamic way [9]. To a great extent, such concerns are also addressed in contemporary social theory, from different perspectives, by Bourdieu, Giddens, Foucault, Agamben and Esposito. In this context, Brian Turner and David Le Breton have been regarded as forerunners of social studies on the body, including the inquiries about emotions made by Kemper, Hochschild, Scheff, Collins and Illouz [10, 11]. A different perspective toward understanding the theoretical traditions that usually support the studies in this field of inquiry is to turn to the classic authors on this theme: Nietzsche, Merleau-Ponty, Spinoza and Marx. An additional view is gained in the presence of contemporary authors of sociology such as Goffman, Simmel and Elias, from the philosophy of Derrida,

From another perspective, it is necessary to also consider what Lisa Blackman and Mike Featherstone have recently stated. As editors of the journal Body & Society, they have empha-

*"In our role as editors we have identified a number of emergent themes that are shaping the field, and these include a renewed interest in relation to life and affect across the social sciences and humanities. The paradigms of both life and affect break down the distinction between humans and other life forms, as we find in various forms of vitalism (Bergson, Deleuze, Massumi) and echoe in debates across the biological and 'environmental' sciences (Varela, Oyama, Lewontin, Margulis, Rose). This is a new posthumanism that examines our communality with other forms of creaturely life and companion species (Haraway), and the need for a non-anthropocentric ethics (Derrida). The focus upon life recognizes the governance and regulation of bodies (bio-politics), as well as investments across diverse practices (media, consumer, biotechnological) in both the materiality and immateriality of bodies as biocapital and* 

As is often seen in Latin America as well as in other regions of the world, body(ies) and society(ies) are systematic objects of research where affectivity and sensitivity are strongly

Smith and Schenider [13] maintain that the numerous theories on emotions can be grouped within a tripartite classification: determinism, social constructionism, and social interaction.

tion happens to be the axis of what society "teaches" to the majority of the subjects.

Descartes, Montesquieu, Bentham, Pascal, La Mettrie and Darwin, among others.

Butler and Deleuze, or the psychoanalysis of Freud, Lacan and Zizek.

sized the need to repair the multiple connections between life and affects:

*bio-media (code, information)."* [12]

present.

**2. Approach to a sociology of body/emotion**

120 Socialization - A Multidimensional Perspective

For more than a decade Scribano have been aiming to account for the importance of the "existential turn" in social theory [15], advocating a close connection between the studies of the body and emotions [16–20] and also supporting the importance of exploring a line of study regarding the intersection of these works, by investigating the place and feeling of colors in relation to the issues that they raise [21].

Social agents experience the world through their bodies. Impressions of objects, phenomena, processes and other agents structure the perceptions that subjects accumulate and reproduce. From this point of view, a perception constitutes a natural means of organizing an agent's set of impressions. This configuration consists of a logic built by impression, perception, and the result of these, which gives a sense of surplus of sensations. That is to say, it locates them on both sides of the aforementioned logic. Sensations, as causes and results of perceptions, give place to emotions as the effect of the process of assigning and matching between perceptions and sensations. Emotions, seen as consequences of sensations, can be seen as the completed puzzle coming together between sensations and action. So identifying, classifying, and completing the connection between perceptions, sensations and emotions are vital for understanding the mechanisms for regulating sensations, used by capitalism as a contemporary means of social domination.

Now, the connections and disconnections between perceptions, sensations, and emotions ordinarily operate in a "pre-reflective" state and become concrete practices amid the flow of social life, permeated by individuals' class and status and their belonging groups. The need to distinguish and link the possible relations between sociability, experience and social sensibilities becomes crucial at this point.

Sociability is a way of expressing the means by which agents live and coexist interactively. Experience is a way of expressing the meaning gained while being in physical proximity with others. It is a result of experiencing the dialog between the individual body, the social body and the subjective body on the one hand, and the natural appropriation of bodily and social energies on the other.

For the body to be able to reproduce experience and sociability, it is necessary for the bodily energy [to be] an object of production and consumption. Such energy can be understood as the necessary force to preserve the state of 'natural' affairs in a systemic functioning. At the same time, the social energy shown through the social body is based on bodily energy, and refers to the allocation processes of such energy as the basis of the conditions of movement and action.

Thus, sensations are distributed according to the specific forms of bodily capital. And the body's impact on sociability and experience shows a distinction between the body of appearance, body of flesh and body of movement. The forms of sociability and experience are intertwined and twisted in a Moebius band with the sensibilities that arise as a result of mechanisms for regulating sensations.

Social sensibilities are continually updating the emotional schemes that arise from the accepted and acceptable norms of sensations. They are just a little closer or distanced from the interrelationships between sociability and experience. Sensibilities are shaped and reshaped by contingent and structural overlaps of diverse forms of connection/disconnection among various ways of producing and reproducing the policies of the body and the emotions. As such, the policies of the body—that is to say, the strategies that a society accepts in order to respond to the social availability of individuals—are part, and not a small one, of the power structure.

social, cultural and judicial institutions through which the process of production, distribution and accumulation (reproduction) of material goods and values of a society are performed. While the political regime can be understood as a set of governmental and non-governmental institutions and processes carried out by social actors vested with a measure of power. It is through this measure that the political domination of society is exercised. One axis through which the policies of bodies and emotions are connected with the political regime is education. The educational processes, together with the family, are the pillars of all socialization. The social possibilities/impossibilities to have access to education are the basic features neces-

Socialization, Poverty and Love: Contributions from the Sociology of the Body/Emotion

http://dx.doi.org/10.5772/intechopen.74391

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Through these conceptual vectors, the processes of socialization can be analyzed from their inscription—as a condition of possibility and as a result—of specific social sensibilities. In this way, there is no doubt that the "school" has been a privilege actor in the processes which society regulates for its own reproduction: it shapes the bodies and the passions for "life in society." Next, we will address some significant data about the recent transformations in our country's educational system, as a way of understanding the complex perspective that is pro-

In this regard, we must point out that although the institution of education has lost its monopolizing role in the establishment of knowledge after the transformations that took place in Latin American countries during the last decades, it still retains an important role in the processes of socialization. However, it is necessary to determine its scope and characterize the impact of recent transformations. Under our perspective in particular, this becomes of interest as regards to the relations that can be established between these transformations—for example, in the formal education system—and the configurations of the subjects' dispositions

Focusing on the relationship between the body/emotions and education is not a novelty; on the contrary, several authors have emphasized the same function of characterizing central connections in the processes of social change. In this regard, pointing out the role of schools

*"The success of such an endeavor [constructing other behaviors, other habitats] means nothing less than the confirmation of the regulatory role of the school, and through it the confirmation of the State's role, on group and individual behaviors; so that through the 'inculcation' of the new values, the subject* 

Such regulatory function acquires certain characteristics in Argentina, due to the impact of public policies promoted by the State during the industrialization period and within the framework of a social pact between the capital and labor—first half of twentieth century. In this social formation—and despite an incomplete absorption of the workforce by the modern sectors—work held some centrality associating to a stable social condition, through its connection to rights and guarantees that did not exist so far. In this context, and along with the process of economic growth, the expansion of enrollment at all levels reached large segments of the population. Although this expansion had some limitations—and it is compelling to point out that these processes of social mobility and educational coverage have marginalized large groups of the population—the permanence of several sectors in the education system contributed to the

sary to build the long-awaited inclusion of children in society.

linked to a certain policies of the bodies/emotions.

*inscribes 'in his body' what the State imposes."* [22]

and the education system in modern society, Carranza observes:

posed here on socialization.

From what has been put forth above, it is possible to understand that the logic of capital means that each subject is a potential merchandise and that, for them to become so, it is necessary to regulate sensations. That is to say, causing these subjects to become merchandise requires shaping the perception they have of themselves, annulling the sense that their lives are a set of objectifications, and which implies the dispossession and plundering of themselves.

Sociability, experience and sensibilities form a space of practices of the feeling that build and are built by the processes of socialization.

There are three fundamental features that contribute to understanding the context of socialization of children in the territories of what here we refer to as Global South: the situation of education, poverty and nutritional deficits. Undoubtedly, the "cut" that is presented here is not exhaustive regarding the complexity of socialization processes in the region.

However, these features are paradigmatic insofar they condense a sensitive point in the structuring of the politics of the bodies/emotions in the Global South: that is, they allow re-constructing a possible outlook at the game of availability of the corporeal and social energies. They also make possible to glimpse the consequences that this "state of relations" has in the configuration of the daily experiences of millions of children in these territories.

In this context, it is possible to understand how the reproduction of devices for the regulation of sensations is the contents of socialization processes creating the conditions for a specific politics of sensibilities. The regulation of sensations is the basic process that shapes the affective cognitive modalities by which subjects learn what is socially acceptable and what is allowed to them.

The complex interconnection between social bearability mechanisms and the devices for the regulation of sensations expresses and produces all the socialization process that derives from the material conditions of life. Poverty, denegation and "no real school access" make up of the deepest platforms from which denial and disallowance becomes a form of socialization. Disallowance of socialization like a form of socialization implies that negation "is the medium that becomes a message" (*sensu* Marshall McLuhan).
