Foucault: the Order of Things: An Archaeology of the Human Science

Elena. This is important. Basically because it is telling us since when the social hasnamous begins to appear. Since the Renaissance! that long! 

While Hochschild laments the rise of an era in which the previously ‚private‛ 

negotiation of emotion has come to be replaced by corporate standards and scripts, 

what she points towards arguably involves considerably more complex and longer- 

term processes than the shift in practices adopted by capitalist enterprises.52  Indeed, 

the loss of the authentic emotional self, and the Homo clausus self-experience to 

which it relates, have emerged as enduring themes in Western thought since the Re- 

naissance.53  Moreover, the management and production of emotion has never been 

                                                 

51 

 N. Elias, The Civilizing Process. Revised edition (Oxford: Blackwell, 2000), 60. [Originally 

published 1938]. 

52 

 Hochschild, 186. 

53 

 Indeed, Foucault discerns a similar theme as a cornerstone of modern thought: ‚Identity separa- 

ted from itself by a distance which, in one sense is interior to it, but, in another, constitutes it<‛ 

(M. Foucault, The Order of Things: An Archaeology of the Human Science, 2nd ed. (London: 

Routledge, 2002) [1966], 370) For a discussion of the links between this notion and Elias’s concept 

Hughes: Emotional Intelligence 

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