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| Discipline: | Sociology |
}}Eva Illouz (Arabic: إيفا اللوز ; Hebrew: אווה אילוז) (born April 30, 1961, in Fes, Morocco) is a professor of sociology at the Hebrew University of Jerusalem and the School for Advanced Studies in the Social Sciences in Paris. She was the first woman president of Bezalel Academy of Art and Design.
Eva Illouz was born in Fes, Morocco, and moved to France at the age of ten with her parents.[1] She received a B.A. in sociology, communication and literature in Paris, an M.A. in literature in Paris, an M.A. in communication from the Hebrew University,[2] and received her PhD in communications and cultural studies at the Annenberg School for Communication of the University of Pennsylvania in 1991. Her mentor was Prof. Larry Gross, currently in 2021 the head of the Annenberg School of Communications at USC.[1]
She has served as a visiting professor at Northwestern University, Princeton University, and as a fellow at the Institute for Advanced Study in Berlin (Wissenschaftskolleg zu Berlin). Illouz was one of the founders of the Program for Cultural Studies at the Hebrew University. In 2006, Illouz joined the Center for the Study of Rationality. In 2012 she was named first woman president of the Bezalel Academy of Art and Design in which she stayed until 2015.
In 2022, Illouz was ranked as the eighth most influential woman in sociology worldwide.[3]
She taught at Tel Aviv University until 2000. In 2006, she joined Hebrew University's Center for the Study of Rationality. She has held the Rose Isaac Chair in Sociology at the Hebrew University of Jerusalem.[4] Since 2015, she is Directrice d'Etudes at the École des Hautes Études en Sciences Sociales in Paris.
In 2008 she was a fellow at the Berlin Institute for Advanced Study.[2] From 2012 until 2015 she was the first woman president of Bezalel Academy of Art and Design.In 2016, Illouz was the Hedi Fritz Niggli Guest Professor at Zürich University. In 2018, she was a member fellow at the Institute for Advanced Study at Princeton. In 2019, she was the Niklas Luhmann Guest Professor in Bielefeld. Since 2022 Illouz has been a part-time guest Professor for Theory of Emotions & Modernity at Zeppelin University.
Eva Illouz is fluent in Hebrew, French and English. She is a regular contributor to Ha'aretz, Le Monde and Die Zeit.
Illouz's research is at the junction of the sociology of emotions, of culture and of capitalism. In her latest works she has increasingly focused on the impact of capitalism on sexuality and emotions.[14] [1]
One dominant theme in Illouz's research concerns the ways in which capitalism has transformed emotional patterns, in the realms of both consumption and production.[14] Illouz’ first book, Consuming the Romantic Utopia, addresses the commodification of romance and the romanticization of commodities. Looking at a wide sample of movies and advertising images in women's magazines of the 1930s, advertising and cinematic culture presented commodities as the vector for emotional experiences and particularly the experience of romance. The second process was that of the commodification of romance, the process by which the 19th-century practice of calling on a woman, that is going to her home, was replaced by dating: going out and consuming the increasingly powerful industries of leisure. Romantic encounters moved from the home to the sphere of consumer leisure with the result that the search for romantic love was made into a vector for the consumption of leisure goods produced by expanding industries of leisure.[15] [16] [17]
Another dimension of Illouz's work has been to understand the intersection of social class and emotion in two ways. First, how does class shape emotional practices? Are there emotional forms which we can associate with social domination? And second: If emotions are strategic responses to situations – that is, if they help us cope with situations and to shape them – do middle and upper-middle classes have an advantage over the poor and the destitute in the emotional realm? How do they establish this advantage and what is its nature?
In her book Why Love Hurts she centers on the notion of choice. The book makes the somewhat counter-intuitive claim that one of the most fruitful ways to understand the transformation of love in modernity is through the category of choice. Illouz views choice as the defining cultural hallmark of modernity because in the economic and political arenas, choice embodies the two faculties that justify the exercise of freedom, namely rationality and autonomy. She extends this insight to the emotional realm and studies the various mechanisms through which in modernity choice of a mate have changed and have transformed the emotions active in the will of partners who meet in a market situation. In this sense, choice is one of the most powerful cultural and institutional vectors helping us understand modern individualism. Given that choice is intrinsic to modern individuality, how and why people choose – or not – to enter a relationship is crucial to understanding love as an emotion and a relationship.[18] [19] [20]
This approach differs from that of economists and psychologists for whom choice is a natural feature of the exercise of rationality, a fixed and invariant property of the mind, as the capacity to rate preferences, to act consistently based on these hierarchized preferences. Yet, choice in general and choice of a mate in particular is no less shaped by culture than are other features of action.
Illouz argues that psychology has been central to the constitution of modern identity and to modern emotional life: from the 1920s to the 1960s clinical psychologists became an extraordinarily dominant social group as they entered the army, the corporation, the school, the state, social services, the media, child rearing, sexuality, marriage, church pastoral care. In all of these realms, psychology established itself as the ultimate authority in matters of human distress by offering techniques to transform and overcome that distress. Psychologists of all persuasions have provided the main narrative of self-development for the 20th century. The psychological persuasion has transformed what was classified as a moral problem into a disease and may thus be understood as part and parcel of the broader phenomenon of the medicalization of social life. What is common to theme 1 and theme 2 is that both love and psychological health constitute utopias of happiness for the modern self, that both are mediated through consumption and that both constitute horizons to which the modern self aspires. In that sense, one overarching theme of her work can be called the utopia of happiness and its interaction with the utopia of consumption.[21] [22]
In Saving the Modern Soul she delves into the reasons why the discourse of therapy, which has been developed by academic scientists, quickly became the privileged language for the self. Other books on this subject include: Oprah Winfrey and the Glamour of Misery, and Manufacturing Happy Citizens (with: Edgar Cabanas)
This book analyzes and, eventually, changes the common (sociological) conception, which claims that capitalism has created an unemotional world which is dominated by bureaucratic rationality; that economical behavior is in conflict with intimacy and authentic relationships; that public and private spheres are opposed and irreconcilable with one another; and that true love is opposed to calculations and private interests.Against such suppositions, Illouz claims that the culture of capitalism has nurtured a powerful emotional culture – in own work place, in the family, and in our relations with ourselves. Economical relations have become emotional, while close and intimate relationships have become more and more defined by economical and models of contractualism and profit making.
The book The Emotional Life of Populism analyzes four primary emotions driving populist politics: fear, disgust, resentment, and love of the nation. It examines how these feelings contribute to populism's rise in Israeli society and European countries, and Trumpism in the US. Existential fear and the transformation of the political rival into an enemy constitute the heart of populist narratives which aim to scare. Disgust functions as a way to maintain and fixate social hierarchies and demonize "others". Resentment, while potentially democratic, is manipulated by populists to fuel woundedness and rehearsal of the past. Love for the nation, often seen positively, becomes a divisive force when tied to ethnicity, religion, or class. These emotions foster separation and polarization, mistrust and alienation. Ultimately they undermine the key emotion of a civil society: brotherhood. The book concludes by advocating for fraternity as an alternative emotional foundation for a good society.
Illouz's research has become increasingly diversified: one part continues to ask what makes cultural items take on global popularity and success (Hard Core Romance); another part of her research continues to explore the effect of capitalism on love and romantic emotions (Why Love Hurts and The End of Love).
Illouz is the author of 15 books and numerous articles that have been translated into 25 languages.[23]