The author proposes a definition of norm suitable not only for sociology and anthropology, but also for ethology. The term norm is defined as the stable disposition to experience superegoic emotions: chiefly, though not exclusively, anger, indignation, shame, guilt and pride. Language plays no role in this defi-nition. Anger is the typical right-holder’s emotion. Thus, a legal obligation or prohibition is reduced to the right-holder’s stable disposition to discharge his aggressiveness in case of inaction or action, respectively, on the part of the perceived duty-holder. As for shame and guilt, these are the emotions that typically make up the illusion of being a duty-holder. Finally, indignation or contagious shame are typical of possible third spectators. According to the author, this analysis enables the conflicts in societies that are elicited by emotions to be framed more accurately. The author concludes by proposing a complete reversal of the traditional view of the connection between law and force, as well as by proposing to complete the opposition between shame and guilt cultures in a way that also allows for the theoretical possibility of cultures of anger and indignation.

Per una definizione interdisciplinare di 'norma' / E. Fittipaldi. - In: SOCIOLOGIA DEL DIRITTO. - ISSN 0390-0851. - (2013).

Per una definizione interdisciplinare di 'norma'

E. Fittipaldi
Primo
2013

Abstract

The author proposes a definition of norm suitable not only for sociology and anthropology, but also for ethology. The term norm is defined as the stable disposition to experience superegoic emotions: chiefly, though not exclusively, anger, indignation, shame, guilt and pride. Language plays no role in this defi-nition. Anger is the typical right-holder’s emotion. Thus, a legal obligation or prohibition is reduced to the right-holder’s stable disposition to discharge his aggressiveness in case of inaction or action, respectively, on the part of the perceived duty-holder. As for shame and guilt, these are the emotions that typically make up the illusion of being a duty-holder. Finally, indignation or contagious shame are typical of possible third spectators. According to the author, this analysis enables the conflicts in societies that are elicited by emotions to be framed more accurately. The author concludes by proposing a complete reversal of the traditional view of the connection between law and force, as well as by proposing to complete the opposition between shame and guilt cultures in a way that also allows for the theoretical possibility of cultures of anger and indignation.
Norm ; Aggressiveness ; Super-Ego ; Ethology ; Shame ; Guilt
Settore IUS/20 - Filosofia del Diritto
2013
Article (author)
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/2434/225183
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