This post concludes my investigation of emocracy. 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.
Each of us is unique. Fortunately, many of us dwell in times and places where this uniqueness can be acknowledged, nourished, expressed, and honoured in manifold ways without us having to fear threats to our happiness, well-being, health, or lives: We can be left-handed, red-haired, or blue-skinned; we can drink red wine with fish, water with steak, or white wine with porridge; we can wear miniskirts, burkas, or tiger skins; we can write letters, type text messages, or send smoke signals; we can read newspapers, social media timelines, or tarot cards