Notes on romantic love and affective responsibility

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El propósito de este ensayo es pensar la estructura de poder que se articula en la economía (Illouz) o circulación social (Ahmed) del amor; así como también observar la llamada “responsabilidad afectiva” como forma de “reacción” a esa estructura. La teoría política y social feminista ha identificad...

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Autores principales: Ferloni, Martina, Nosseinte, Lucía
Formato: Artículo publishedVersion Artículo revisado por pares
Lenguaje:Español
Publicado: Facultad de Filosofía y Letras, Universidad de Buenos Aires 2022
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The purpose of this essay is to think of the power structure that articulates within the economy (Illouz) or social circulation (Ahmed) of love; and also to observe the so-called “affective responsibility” as a way of “reaction” to that structure. The political and social feminist theory has identified libidinal economy as one of the most fundamental sources of social opression based on gender. It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social contract theories and the liberal notion of consent. Paradoxically, by the time in which Pateman offered her sexual contract theory, the marriage institution was on crisis, as it would be demonstrated by the sociologist Eva Illouz. Nowadays, marriage coexists with new forms of sexoaffective filiation that are not less oppressive. Historically feminism has been pessimistic regarding the possibility of thinking non oppressive ways of affective, cisheterosexual relations. Nonetheless, we arguewould like to propose that the idea of “affective responsibility”, which has recently been very popular in Argentina, is presented as a way of reaction to oppression. To the extent of giving more specificity to this notion, we will lean on Sara Ahmed and Judith Butler’s work.
Aafectos -, emoción -, amor -, contrato -, responsabilidad afectiva
Acceso en línea:https://revistascientificas.filo.uba.ar/index.php/mora/article/view/8118
https://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=mora&d=8118_oai
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id I28-R145-8118_oai
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spelling I28-R145-8118_oai2025-11-17 Ferloni, Martina Nosseinte, Lucía 2022-12-16 El propósito de este ensayo es pensar la estructura de poder que se articula en la economía (Illouz) o circulación social (Ahmed) del amor; así como también observar la llamada “responsabilidad afectiva” como forma de “reacción” a esa estructura. La teoría política y social feminista ha identificado en esa economía libidinal una de las más fundamentales fuentes de opresión social basadas en el género. Fue probablemente Carole Pateman quien primero ofreció una genealogía moderna de esa opresión, remontándola a las teorías del contrato social y la noción liberal de consenso. Paradójicamente, para la época en que Pateman ofrece su teoría del contrato sexual, la institución matrimonial se encontraba en jaque, como se ocupó de mostrarlo la socióloga Eva Illouz. Hasta el día de hoy, el matrimonio convive con nuevas formas de filiación sexoafectiva no menos opresivas. Históricamente, el feminismo ha sido pesimista respecto a la posibilidad de pensar formas no opresivas de las relaciones sexoafectivas cisheterosexuales. No obstante, planteamos que la idea de “responsabilidad afectiva”, muy popularizada recientemente en Argentina, se presenta como una vía de reacción de la opresión. A efectos de dar mayor especificidad a esta noción, nos apoyaremos en las obras de Sara Ahmed y Judith Butler. application/pdf https://revistascientificas.filo.uba.ar/index.php/mora/article/view/8118 10.34096/mora.n28.8118 spa Facultad de Filosofía y Letras, Universidad de Buenos Aires https://revistascientificas.filo.uba.ar/index.php/mora/article/view/8118/11301 Derechos de autor 2022 Mora Mora; Núm. 28 (2022) 1853-001X 0328-8773 The purpose of this essay is to think of the power structure that articulates within the economy (Illouz) or social circulation (Ahmed) of love; and also to observe the so-called “affective responsibility” as a way of “reaction” to that structure. The political and social feminist theory has identified libidinal economy as one of the most fundamental sources of social opression based on gender. It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social contract theories and the liberal notion of consent. Paradoxically, by the time in which Pateman offered her sexual contract theory, the marriage institution was on crisis, as it would be demonstrated by the sociologist Eva Illouz. Nowadays, marriage coexists with new forms of sexoaffective filiation that are not less oppressive. Historically feminism has been pessimistic regarding the possibility of thinking non oppressive ways of affective, cisheterosexual relations. Nonetheless, we arguewould like to propose that the idea of “affective responsibility”, which has recently been very popular in Argentina, is presented as a way of reaction to oppression. To the extent of giving more specificity to this notion, we will lean on Sara Ahmed and Judith Butler’s work. Aafectos -, emoción -, amor -, contrato -, responsabilidad afectiva Notes on romantic love and affective responsibility Apuntes sobre el amor romántico y la responsabilidad afectiva info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Artículo revisado por pares https://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=mora&d=8118_oai
institution Universidad de Buenos Aires
institution_str I-28
repository_str R-145
collection Repositorio Digital de la Universidad de Buenos Aires (UBA)
language Español
orig_language_str_mv spa
topic The purpose of this essay is to think of the power structure that articulates within the economy (Illouz) or social circulation (Ahmed) of love; and also to observe the so-called “affective responsibility” as a way of “reaction” to that structure. The political and social feminist theory has identified libidinal economy as one of the most fundamental sources of social opression based on gender. It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social contract theories and the liberal notion of consent. Paradoxically, by the time in which Pateman offered her sexual contract theory, the marriage institution was on crisis, as it would be demonstrated by the sociologist Eva Illouz. Nowadays, marriage coexists with new forms of sexoaffective filiation that are not less oppressive. Historically feminism has been pessimistic regarding the possibility of thinking non oppressive ways of affective, cisheterosexual relations. Nonetheless, we arguewould like to propose that the idea of “affective responsibility”, which has recently been very popular in Argentina, is presented as a way of reaction to oppression. To the extent of giving more specificity to this notion, we will lean on Sara Ahmed and Judith Butler’s work.
Aafectos -, emoción -, amor -, contrato -, responsabilidad afectiva
spellingShingle The purpose of this essay is to think of the power structure that articulates within the economy (Illouz) or social circulation (Ahmed) of love; and also to observe the so-called “affective responsibility” as a way of “reaction” to that structure. The political and social feminist theory has identified libidinal economy as one of the most fundamental sources of social opression based on gender. It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social contract theories and the liberal notion of consent. Paradoxically, by the time in which Pateman offered her sexual contract theory, the marriage institution was on crisis, as it would be demonstrated by the sociologist Eva Illouz. Nowadays, marriage coexists with new forms of sexoaffective filiation that are not less oppressive. Historically feminism has been pessimistic regarding the possibility of thinking non oppressive ways of affective, cisheterosexual relations. Nonetheless, we arguewould like to propose that the idea of “affective responsibility”, which has recently been very popular in Argentina, is presented as a way of reaction to oppression. To the extent of giving more specificity to this notion, we will lean on Sara Ahmed and Judith Butler’s work.
Aafectos -, emoción -, amor -, contrato -, responsabilidad afectiva
Ferloni, Martina
Nosseinte, Lucía
Notes on romantic love and affective responsibility
topic_facet The purpose of this essay is to think of the power structure that articulates within the economy (Illouz) or social circulation (Ahmed) of love; and also to observe the so-called “affective responsibility” as a way of “reaction” to that structure. The political and social feminist theory has identified libidinal economy as one of the most fundamental sources of social opression based on gender. It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social contract theories and the liberal notion of consent. Paradoxically, by the time in which Pateman offered her sexual contract theory, the marriage institution was on crisis, as it would be demonstrated by the sociologist Eva Illouz. Nowadays, marriage coexists with new forms of sexoaffective filiation that are not less oppressive. Historically feminism has been pessimistic regarding the possibility of thinking non oppressive ways of affective, cisheterosexual relations. Nonetheless, we arguewould like to propose that the idea of “affective responsibility”, which has recently been very popular in Argentina, is presented as a way of reaction to oppression. To the extent of giving more specificity to this notion, we will lean on Sara Ahmed and Judith Butler’s work.
Aafectos -, emoción -, amor -, contrato -, responsabilidad afectiva
description El propósito de este ensayo es pensar la estructura de poder que se articula en la economía (Illouz) o circulación social (Ahmed) del amor; así como también observar la llamada “responsabilidad afectiva” como forma de “reacción” a esa estructura. La teoría política y social feminista ha identificado en esa economía libidinal una de las más fundamentales fuentes de opresión social basadas en el género. Fue probablemente Carole Pateman quien primero ofreció una genealogía moderna de esa opresión, remontándola a las teorías del contrato social y la noción liberal de consenso. Paradójicamente, para la época en que Pateman ofrece su teoría del contrato sexual, la institución matrimonial se encontraba en jaque, como se ocupó de mostrarlo la socióloga Eva Illouz. Hasta el día de hoy, el matrimonio convive con nuevas formas de filiación sexoafectiva no menos opresivas. Históricamente, el feminismo ha sido pesimista respecto a la posibilidad de pensar formas no opresivas de las relaciones sexoafectivas cisheterosexuales. No obstante, planteamos que la idea de “responsabilidad afectiva”, muy popularizada recientemente en Argentina, se presenta como una vía de reacción de la opresión. A efectos de dar mayor especificidad a esta noción, nos apoyaremos en las obras de Sara Ahmed y Judith Butler.
format Artículo
publishedVersion
Artículo revisado por pares
author Ferloni, Martina
Nosseinte, Lucía
author_facet Ferloni, Martina
Nosseinte, Lucía
author_sort Ferloni, Martina
title Notes on romantic love and affective responsibility
title_short Notes on romantic love and affective responsibility
title_full Notes on romantic love and affective responsibility
title_fullStr Notes on romantic love and affective responsibility
title_full_unstemmed Notes on romantic love and affective responsibility
title_sort notes on romantic love and affective responsibility
publisher Facultad de Filosofía y Letras, Universidad de Buenos Aires
publishDate 2022
url https://revistascientificas.filo.uba.ar/index.php/mora/article/view/8118
https://repositoriouba.sisbi.uba.ar/gsdl/cgi-bin/library.cgi?a=d&c=mora&d=8118_oai
work_keys_str_mv AT ferlonimartina notesonromanticloveandaffectiveresponsibility
AT nosseintelucia notesonromanticloveandaffectiveresponsibility
AT ferlonimartina apuntessobreelamorromanticoylaresponsabilidadafectiva
AT nosseintelucia apuntessobreelamorromanticoylaresponsabilidadafectiva
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