Emocracy: Conclusions

This post concludes my investigation of emocracy[1]. I started by describing how emotions rule our world in an unprecedented way; looked at how psychology and social media contributed to this rise of the reign of emotions, in particular with regard to hate; explored the benefits and the losses of emocracy, as well as the tipping point we have reached today; and thought through seeing our emotional landscape as a commons to jointly care for as well as considering a right to the freedom of emotions. Two posts ago, I wrote about how regarding emotions as a commons might work for reasonably delimited communities who can agree on the principles and practices to care for their shared emotional landscape. And in the last post, I pointed out that assuming a right to the freedom of emotions implies a right to express emotions – which in turn brings plenty of challenges. Both views result in a collective outer display of emotions: Either in terms of a common emotional space collectively looked after by the community; or in terms of a public cacophony of individual emotional expressions created by and accessible to all.

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Emocracy: Commons of Emotions

Living in an age of emocracy, we are tasked with finding ways to manage the transition of our emotional subjectivities into a commonly agreed upon intersubjective reality of human beings’ feelings[1]. Fortunately, the history of humanity has many examples of how people created common structures, stories, or stratagems out of individual stances, insights, or interests. Unfortunately, practically all of these examples have their successful and unsuccessful manifestations, and none (so far) has survived unaltered across times and places. Over the next three posts, I will examine three possible starting points for creating a shared emotional perspective, transforming our feelings from subjective attitudes into a shared intersubjective view. The three concepts I will investigate are: The idea of the commons; (human) rights; and transcendence.

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