Arendt H., 1958, Condition de l’homme moderne, trad. de l’anglais (États-Unis) par G. Fradier, Paris, Calmann-Lévy, 1961.

What has emerged in the last hundred years, as communities of collective *personality* have begun to form, is that the shared imagery becomes a deterrent to shared action. Just as personality itself has become an antisocial idea, collective personality becomes group identity in society hostile to, difficult to translate into, group activity. Community has become a phenomenon of collective being rather than collective action, save in one way. The only transaction for the group to engage in is that of purification, of rejection and chastisement of those who are not "like" others. Since the symbolic materials usable in forming collective personality are unstable, communal purification is unending, a continual quest after the loyal American, the authentic Aryan, the "genuine" revolutionary. The logic of collective personality is the purge; its enemy, all acts of alliance, cooperation, or United Front. Broadly stated, when people today seek to have full and open emotional relations with each other, they succeed only in wounding each other. This is the logical consequence of the destructive gemeinschaft which arose when personality made its appearance in society." He was also one of the first writers to predict, again with admirable restraint, the economic and political turbulence that may lie ahead. For, as the chilling last line of the Corrosion Of Character observes, a regime "which provides human beings no deep reasons to care about one another cannot long preserve its legitimacy". Dulong R., 1992, « Dire la réputation, accomplir l’espace », Quaderni. Communication, technologies, pouvoir, 18, pp. 109-124. Accès : https://www.persee.fr/doc/quad_0987-1381_1992_num_18_1_974.

It was clear from these early books that Sennett was a skillful writer. At its best, his sociology reads like a subtle, psychological novel, an absorbing biography or a piece of really good journalism. It amply fulfils his claim to be "a report on the act of thinking". His aim, he says, is to make sociology a form of literature, "as it was in the 19th century. This question of style is a huge issue in sociology," he says. "There's a great gap between politics and expression. So many academics are closed, anxious about performance and status. Foucault wrote in clear evocative French, but his followers have a possessive obscurity. Roland Barthes was a wonderful writer but there is a paralysis about his acolytes."

PDF / EPUB File Name: The_Fall_of_Public_Man_40th_Anniversary_E_-_Richard_Sennett.pdf, The_Fall_of_Public_Man_40th_Anniversary_E_-_Richard_Sennett.epubPlusieurs comptes rendus notent avec ironie que les réflexions de R. Sennett reflètent son propre m (...) The question remains, however, whether the "Fall of Public Man" offers a compelling narrative of modernity. I must confess that I myself am not totally convinced. In my view, the book suffers from three major flaws. In The Fall of Public Man, Sennett sets out his critique of the 'intimate society', in which, as he describes it, what is good is defined as personal, and the bad as impersonal. In this schema, 'warmth' is praised over things that are 'cold' or 'aloof'. Ways of thinking about society are transformed into psychological terms- a good political leader is one who is 'principled' or 'authentic'. As Sennett points out, the rationality of thinking about politics in this way is unclear, as those terms rely upon assessing an individual's character, which is not only almost impossible for people who don't know them personally, but also irrelevant to whether the political leader can achieve something for the public that puts them in power. Career: Yale University, lecturer 68-70; Brandeis University, asst. professor 70-72; New York University, professor 72-98. London School of Economics 99-. dans cette perspective, le procès moderne de civilisation s’avère un véritable « processus d’ensauvagement » : la commune humanité qu’il faisait miroiter s’est rétréci en des communautés affectives et des tribus morales (Kaufmann, 2019). Pour la communauté « incivile », l’étranger est devenu par principe une figure menaçante, un être qui nous est étranger, dont le sort ne nous concerne pas ou, pis, dont la différence nous insupporte. Érigeant les barricades censées les protéger des « étrangers », des « sans-nom » dont il s’agit de se débarrasser, ces nouvelles tribus morales « convertissent l’esprit de clocher et la claustrophobie en un principe éthique » (Sennett, 1977 : 310). Ces communautés « claustrophobiques » exigent un véritable « ménage émotionnel » ( emotional housekeeping) : incapables de s’ouvrir vers l’extérieur, « impur » par définition, elles sont également incapables d’accepter la pluralité et la diversité internes, synonymes de trahison et de corruption. La politique se transforme alors en une thérapeutique : il s’agit de réunir les forces sociales encore saines pour éliminer les éléments corrompus, malfaisants ou insalubres qui charrient la désunion et le différend et menacent le corps social. Car si le désaccord et la pluralité des opinions sont des vertus indispensables au lien politique d’une société d’individus, ils constituent des pathologies fatales pour le lien fusionnel d’une communauté morale. Le charisme incivil

Carroll L., 1871, Alice. De l’autre côté du miroir, trad. de l’anglais par E. Riot, Paris, Librio, 2017.

The trade-off between greater psychic absorption and lessened social participation can easily be mistaken as a psychological issue itself. It could be said that people are losing the "will" to act socially, or that they are losing the "desire." These words as pure psychological states mislead because they do not explain how a whole society could lose its will together, or change its desires. *They further mislead in suggesting a therapeutic solution, to shake people out of this self-absorption--as if the environment which has eroded their social will and transformed their desires might suddenly welcome changed individuals with open arms.*” The thing is ... Sennett probably wouldn't approve of what I just wrote. That is, the above paragraph is part of the problem he thinks he's diagnosed. Perelman C., Olbrechts-Tyteca L., 1958, Traité de l’argumentation. La nouvelle rhétorique, Bruxelles, Éd. L’Université de Bruxelles, 1976. Brilliant ... One admires the breadth of Professor Sennett's erudition, the reach of his historical imagination, the doggedness of his analysis ... Buy this book and read it. Ironically, it may provide a key to happiness'

Les mouvements sociaux qui émergent d’en bas ne peuvent pas être « politiques » au sens noble du te (...) Sennett R., 2013, Together. The Rituals, Pleasures and Politics of Cooperation , Yale, Yale University Press.I have the most loyal people. I could stand in the middle of Fifth Avenue and shoot somebody and (...) Richard Sennett has explored how individuals and groups make social and cultural sense of material facts -- about the cities in which they live and about the labour they do. He focuses on how people can become competent interpreters of their own experience, despite the obstacles society may put in their way. His research entails ethnography, history, and social theory. As a social analyst, Mr. Sennett continues the pragmatist tradition begun by William James and John Dewey.