Eva Illouz – författare

Med den möjlighet till impulsivt shoppingbeteende som Tinder och andra dejtingappar ger, är det kanske inte så konstigt om potentiella kärleksrelationer inte alltid får chansen att bli mer än potentiella. Och även om de skulle förverkligas kan de få ett abrupt slut om den ena parten av någon anledning tröttnar och bara släpper taget – shopping förutsätter ju inte någon inlevelse i den ratade varans belägenhet. Men vad händer med självkänslan och självbilden om människor börjar betrakta också det egna jaget och den egna kroppen som varor på en ständigt föränderlig marknad? Hur mycket osäkerhet tål vi som individer och kärlekspartners? Eva Illouzs bok handlar om relationer, sexualitet, kapitalism, konsumtion, könsroller, medier och teknologi och de intrikata sambanden mellan dem. Hon lyfter fram den betydelse som visualisering, sexualisering och kroppsdelsfixering har för det allt vanligare marknadstänkandet på relationernas område och diskuterar till exempel hur lätt en ”egenskap” som sexighet låter sig förenas med konsumtion och kommersialism och i själva verket närmast är en produkt av dessa. Och som den banbrytande sociolog hon är, kontextualiserar hon den moderna kärleks- och uppbrottsproblematiken historiskt såväl som begreppsligt och visar på dess vitt förgrenade rotsystem i allt från medieutveckling till institutionaliserat kvinnoförtryck. Det började alltså inte med Tinder, om någon nu trodde det. Eva Illouz är professor i sociologi vid The Hebrew University i Jerusalem samt studierektor vid École des hautes études en sciences sociales i Paris. Hon har skrivit en rad böcker varav två finns tidigare översatta till svenska, "Därför gör kärlek ont" (2014) och "Israel. Socio­logiska essäer" (2016).

Throughout the world, democracy is under assault from various populist movements and ideologies. And, throughout the world, the same enigma: why is it that political figures or governments, who have no qualms about aggravating social inequalities, enjoy the support of those whom their ideas and policies affect and hurt the most?To make sense of this enigma, the sociologist Eva Illouz argues that we must understand the crucial role that emotions play in our political life. Taking the case of Israel as her prime example, she shows that populist politics rest on four key emotions: fear, disgust, resentment, and love for one's country. It is the combination of these four emotions and their relentless presence in the political arena that nourishes and underpins the rise and persistence of populism both in Israel and in many other countries around the world.This highly original perspective on the rise of populism will be of interest to anyone who wishes to understand the key political developments of our time.

Technology is conventionally viewed as dehumanizing. Yet, as Eva Illouz shows in this concise book, technology has become uniquely emotional, continuously tapping into and eliciting a great variety of emotions. From emojis, GIFs, and likes, to influencers, meditation apps, and virtual worlds, technology increasingly mimics and extends emotional life, turning feelings into quantifiable data and yielding extraordinary profits. Techno-capitalism, Illouz argues, no longer mines the soil, but extracts value from the self and subjectivity, transforming emotional energy into capital. This machinic intimacy between humans and technology integrates economy, culture, and psychology into one single matrix, making emotions into the new economic pipelines of techno-capitalism.The emotionalization of technology has profound effects: the loss of experience, loneliness crowded with vicarious interactions and leisure, and the replacement of reality by the performance of authenticity. Through a variety of examples, Illouz explores the mechanisms through which the emotional self has become the main economic resource of capitalism, a world where our feelings pass through machines and are manufactured, measured, and sold by them.

Sexualiteten har alltid varit en del av samhället och påverkats av sociala krafter. I dag, i den senmoderna världen, är den lika sammanflätad med ekonomin som den tidigare har varit med religionen. Så det är kanske inte så konstigt att man har börjat tala om ”sexuellt kapital” – och detta både inom sociologin och till vardags. Metaforen gör gällande att sex är en tillgång som, utöver den sexuella aktiviteten i sig, kan bli vinstgivande i framtiden. I sin bok urskiljer sociologerna Dana Kaplan och Eva Illouz fyra olika typer av sexuellt kapital och belyser de omständigheter som har format dessa. De driver tesen att nyliberalismen har förändrat det sexuella kapitalets karaktär och att den förändringen ligger bakom så skilda fenomen som sexfester i Silicon Valley, kosmetisk intimkirurgi för en välbeställd medelklass och en förmodad förmåga att skaffa sig självkänsla genom sexuella förbindelser och investera detta självvärde i sin egen anställningsbarhet. Det är uppenbart att kapitalismen bidrar till att reproducera heteronormativa och könsspecifika manus och narrativ, men frågan vi bör ställa oss är också hur den nyliberala sexualiteten – och det sexuella kapital den kan skapa – bidrar till att reproducera kapitalismen. Dana Kaplan, född 1970, har doktorerat i socio­logi vid Hebreiska universitet i Jerusalem och därefter universitetet vid Öppna universitetet i Ra’anana. Eva Illouz, född 1961, är professor i sociologi vid Hebreiska universitetet i Jerusalem och studierektor vid Centre européen de sociologie et de science politique, i Paris. Daidalos har tidigare givit ut hennes "Därför gör kärlek ont", "Därför tar kärleken slut" och "Israel. Sociologiska essäer".

Few of us have been spared the agonies of intimate relationships. They come in many shapes: loving a man or a woman who will not commit to us, being heartbroken when we're abandoned by a lover, engaging in Sisyphean internet searches, coming back lonely from bars, parties, or blind dates, feeling bored in a relationship that is so much less than we had envisaged - these are only some of the ways in which the search for love is a difficult and often painful experience. Despite the widespread and almost collective character of these experiences, our culture insists they are the result of faulty or insufficiently mature psyches. For many, the Freudian idea that the family designs the pattern of an individual's erotic career has been the main explanation for why and how we fail to find or sustain love. Psychoanalysis and popular psychology have succeeded spectacularly in convincing us that individuals bear responsibility for the misery of their romantic and erotic lives. The purpose of this book is to change our way of thinking about what is wrong in modern relationships. The problem is not dysfunctional childhoods or insufficiently self-aware psyches, but rather the institutional forces shaping how we love.The argument of this book is that the modern romantic experience is shaped by a fundamental transformation in the ecology and architecture of romantic choice. The samples from which men and women choose a partner, the modes of evaluating prospective partners, the very importance of choice and autonomy and what people imagine to be the spectrum of their choices: all these aspects of choice have transformed the very core of the will, how we want a partner, the sense of worth bestowed by relationships, and the organization of desire.This book does to love what Marx did to commodities: it shows that it is shaped by social relations and institutions and that it circulates in a marketplace of unequal actors.

It is commonly assumed that capitalism has created an a-emotional world dominated by bureaucratic rationality; that economic behavior conflicts with intimate, authentic relationships; that the public and private spheres are irremediably opposed to each other; and that true love is opposed to calculation and self-interest.Eva Illouz rejects these conventional ideas and argues that the culture of capitalism has fostered an intensely emotional culture in the workplace, in the family, and in our own relationship to ourselves. She argues that economic relations have become deeply emotional, while close, intimate relationships have become increasingly defined by economic and political models of bargaining, exchange, and equity. This dual process by which emotional and economic relationships come to define and shape each other is called emotional capitalism. Illouz finds evidence of this process of emotional capitalism in various social sites: self-help literature, women's magazines, talk shows, support groups, and the Internet dating sites. How did this happen? What are the social consequences of the current preoccupation with emotions? How did the public sphere become saturated with the exposure of private life? Why does suffering occupy a central place in contemporary identity? How has emotional capitalism transformed our romantic choices and experiences? Building on and revising the intellectual legacy of critical theory, this book addresses these questions and offers a new interpretation of the reasons why the public and the private, the economic and the emotional spheres have become inextricably intertwined.

From its beginnings in Twilight fan-fiction to its record-breaking sales as an e-book and paperback, the story of the erotic romance novel Fifty Shades of Grey and its two sequels is both unusual and fascinating. Having sold over seventy million copies worldwide since 2011, E. L. James' lurid series about a sexual ingenue and the powerful young entrepreneur who introduces her to BDSM sex has ingrained itself in our collective consciousness. But why have these particular novels-poorly written and formulaic as they are-become so popular, especially among women over thirty? In this concise, engaging book, Eva Illouz subjects the Fifty Shades cultural phenomenon to the serious scrutiny it has been begging for. After placing the trilogy in the context of best-seller publishing, she delves into its remarkable appeal, seeking to understand the intense reading pleasure it provides and how that resonates with the structure of relationships between men and women today. Fifty Shades, Illouz argues, is a gothic romance adapted to modern times in which sexuality is both a source of division between men and women and a site to orchestrate their reconciliation.As for the novels' notorious depictions of bondage, discipline, and sadomasochism, Illouz shows that these are as much a cultural fantasy as a sexual one, serving as a guide to a happier romantic life. The Fifty Shades trilogy merges romantic fantasy with self-help guide-two of the most popular genres for female readers. Offering a provocative explanation for the success and popularity of the Fifty Shades of Grey novels, Hard-Core Romance is an insightful look at modern relationships and contemporary women's literature.

Oprah Winfrey is the protagonist of the story to be told here, but this book has broader intentions, begins Eva Illouz in this original examination of how and why this talk show host has become a pervasive symbol in American culture. Unlike studies of talk shows that decry debased cultural standards and impoverished political consciousness, Oprah Winfrey and the Glamour of Misery asks us to rethink our perceptions of culture in general and popular culture in particular. At a time when crises of morality, beliefs, value systems, and personal worth dominate both public and private spheres, Oprah's emergence as a cultural form-the Oprah persona-becomes clearer, as she successfully reiterates some of our most pressing moral questions.Drawing on nearly one hundred show transcripts; a year and a half of watching the show regularly; and analysis of magazine articles, several biographies, O Magazine, Oprah Book Club novels, self-help manuals promoted on the show, and hundreds of discussions on the Oprah Winfrey Web site, Illouz takes the Oprah industry seriously, revealing it to be a multilayered "textual structure" that initiates, stages, and performs narratives of suffering and self-improvement that resonate with a wide audience and challenge traditional models of cultural analysis. This book looks closely at Oprah's method and her message, and in the process reconsiders popular culture and the tools we use to understand it.

Oprah Winfrey is the protagonist of the story to be told here, but this book has broader intentions, begins Eva Illouz in this original examination of how and why this talk show host has become a pervasive symbol in American culture. Unlike studies of talk shows that decry debased cultural standards and impoverished political consciousness, Oprah Winfrey and the Glamour of Misery asks us to rethink our perceptions of culture in general and popular culture in particular. At a time when crises of morality, beliefs, value systems, and personal worth dominate both public and private spheres, Oprah's emergence as a cultural form-the Oprah persona-becomes clearer, as she successfully reiterates some of our most pressing moral questions.Drawing on nearly one hundred show transcripts; a year and a half of watching the show regularly; and analysis of magazine articles, several biographies, O Magazine, Oprah Book Club novels, self-help manuals promoted on the show, and hundreds of discussions on the Oprah Winfrey Web site, Illouz takes the Oprah industry seriously, revealing it to be a multilayered "textual structure" that initiates, stages, and performs narratives of suffering and self-improvement that resonate with a wide audience and challenge traditional models of cultural analysis. This book looks closely at Oprah's method and her message, and in the process reconsiders popular culture and the tools we use to understand it.

Capitalism has made rationality into a pervasive feature of human action and yet, far from heralding a loss of emotionality, capitalist culture has been accompanied with an unprecedented intensification of emotional life. This raises the question: how could we have become increasingly rationalized and more intensely emotional? Emotions as Commodities offers a simple hypothesis: that consumer acts and emotional life have become closely and inseparably intertwined with each other, each one defining and enabling the other. Commodities facilitate the experience of emotions, and so emotions are converted into commodities. The contributors of this volume present the co-production of emotions and commodities as a new type of commodity that has gone unseen and unanalyzed by theories of consumption – emodity. Indeed, this innovative book explores how emodity includes atmospherical or mood-producing commodities, relation-marking commodities and mental commodities, all of which the purpose it is to change and improve the self. Analysing a variety of modern day situations such as emotional management through music, creation of urban sexual atmospheres and emotional transformation through psychotherapy, Emotions as Commodities will appeal to scholars, postgraduate students and postdoctoral researchers interested in fields such as Sociology, Cultural Studies, Marketing, Anthropology and Consumer Studies.

To what extent are our most romantic moments determined by the portrayal of love in film and on TV? Is a walk on a moonlit beach a moment of perfect romance or simply a simulation of the familiar ideal seen again and again on billboards and movie screens? In her unique study of American love in the twentieth century, Eva Illouz unravels the mass of images that define our ideas of love and romance, revealing that the experience of 'true' love is deeply embedded in the experience of consumer capitalism. Illouz studies how individual conceptions of love overlap with the world of cliches and images she calls the 'Romantic Utopia'. This utopia lives in the collective imagination of the nation and is built on images that unite amorous and economic activities in the rituals of dating, lovemaking, and marriage. Since the early 1900s, advertisers have tied the purchase of beauty products, sports cars, diet drinks, and snack foods to success in love and happiness.Illouz reveals that, ultimately, every cliche of romance - from an intimate dinner to a dozen red roses - is constructed by advertising and media images that preach a democratic ethos of consumption: material goods and happiness are available to all. Engaging and witty, Illouz's study begins with readings of ads, songs, films, and other public representations of romance and concludes with individual interviews in order to analyze the ways in which mass messages are internalized. Combining extensive historical research, interviews, and postmodern social theory, Illouz brings an impressive scholarship to her fascinating portrait of love in America.

The language of psychology is all-pervasive in American culture - from "The Sopranos" to "Oprah", from the abundance of self-help books to the private consulting room, and from the support group to the magazine advice column. "Saving the Modern Soul" examines the profound impact of therapeutic discourse on our lives and on our contemporary notions of identity. Eva Illouz plumbs today's particular cultural moment to understand how and why psychology has secured its place at the core of modern identity. She examines a wide range of sources to show how self-help culture has transformed contemporary emotional life and how therapy complicates individuals' lives even as it claims to dissect their emotional experiences and heal trauma.

Understanding the source of our current political and social malaise through our emotional responses to itWe are in an explosive cultural moment. Whatever explanation for this is offered—inequalities, disaffection of political institutions, traumatic memory, woke culture, the rise of populism, the dominance of technology—it is the inescapable fact that we are in a period of palpable malaise. In Explosive Emotions, sociologist Eva Illouz explores the source of our discontent through a number of key emotions. Hope, disappointment, envy, resentment, anger, fear, anxiety, shame, nostalgia, jealousy, and love are all embedded in the institutions of social life. These institutions—corporations, the consumer market, the university, the nation-state, marriage, and sexuality—shape our emotional lives.Illouz argues that hope was the emotional foundation of modernity—shaping ambition and promising improvement. But today, this hope has morphed into disappointment, envy, anger, or nostalgia—because, she contends, advanced techno-capitalism has overseen both a series of transformations in modern democracies and the decay of nationalism. Drawing on the insights of literature and philosophy, Illouz outlines the psychological structure of these emotions; mobilizing data from sociology and political science, she examines how and why they are deployed in society. Unbeknownst to us, she explains, emotions contain and enact the key ingredients of society. Norms, rules, social structures, and cultural guidelines are the invisible yet burning magma of emotions, the heart of their energy. Emotions continue the work of society inside the self. Mapping our epochal malaise, Illouz shows how and why all our previously established structures are unraveling.

It is commonly assumed that capitalism has created an a-emotional world dominated by bureaucratic rationality; that economic behavior conflicts with intimate, authentic relationships; that the public and private spheres are irremediably opposed to each other; and that true love is opposed to calculation and self-interest.Eva Illouz rejects these conventional ideas and argues that the culture of capitalism has fostered an intensely emotional culture in the workplace, in the family, and in our own relationship to ourselves. She argues that economic relations have become deeply emotional, while close, intimate relationships have become increasingly defined by economic and political models of bargaining, exchange, and equity. This dual process by which emotional and economic relationships come to define and shape each other is called emotional capitalism. Illouz finds evidence of this process of emotional capitalism in various social sites: self-help literature, women's magazines, talk shows, support groups, and the Internet dating sites. How did this happen? What are the social consequences of the current preoccupation with emotions? How did the public sphere become saturated with the exposure of private life? Why does suffering occupy a central place in contemporary identity? How has emotional capitalism transformed our romantic choices and experiences? Building on and revising the intellectual legacy of critical theory, this book addresses these questions and offers a new interpretation of the reasons why the public and the private, the economic and the emotional spheres have become inextricably intertwined.

Few of us have been spared the agonies of intimate relationships. They come in many shapes: loving a man or a woman who will not commit to us, being heartbroken when we're abandoned by a lover, engaging in Sisyphean internet searches, coming back lonely from bars, parties, or blind dates, feeling bored in a relationship that is so much less than we had envisaged - these are only some of the ways in which the search for love is a difficult and often painful experience. Despite the widespread and almost collective character of these experiences, our culture insists they are the result of faulty or insufficiently mature psyches. For many, the Freudian idea that the family designs the pattern of an individual's erotic career has been the main explanation for why and how we fail to find or sustain love. Psychoanalysis and popular psychology have succeeded spectacularly in convincing us that individuals bear responsibility for the misery of their romantic and erotic lives. The purpose of this book is to change our way of thinking about what is wrong in modern relationships. The problem is not dysfunctional childhoods or insufficiently self-aware psyches, but rather the institutional forces shaping how we love.The argument of this book is that the modern romantic experience is shaped by a fundamental transformation in the ecology and architecture of romantic choice. The samples from which men and women choose a partner, the modes of evaluating prospective partners, the very importance of choice and autonomy and what people imagine to be the spectrum of their choices: all these aspects of choice have transformed the very core of the will, how we want a partner, the sense of worth bestowed by relationships, and the organization of desire.This book does to love what Marx did to commodities: it shows that it is shaped by social relations and institutions and that it circulates in a marketplace of unequal actors.

Capitalism has made rationality into a pervasive feature of human action and yet, far from heralding a loss of emotionality, capitalist culture has been accompanied with an unprecedented intensification of emotional life. This raises the question: how could we have become increasingly rationalized and more intensely emotional? Emotions as Commodities offers a simple hypothesis: that consumer acts and emotional life have become closely and inseparably intertwined with each other, each one defining and enabling the other. Commodities facilitate the experience of emotions, and so emotions are converted into commodities. The contributors of this volume present the co-production of emotions and commodities as a new type of commodity that has gone unseen and unanalyzed by theories of consumption – emodity. Indeed, this innovative book explores how emodity includes atmospherical or mood-producing commodities, relation-marking commodities and mental commodities, all of which the purpose it is to change and improve the self. Analysing a variety of modern day situations such as emotional management through music, creation of urban sexual atmospheres and emotional transformation through psychotherapy, Emotions as Commodities will appeal to scholars, postgraduate students and postdoctoral researchers interested in fields such as Sociology, Cultural Studies, Marketing, Anthropology and Consumer Studies.

The imperative of happiness dictates the conduct and direction of our lives. There is no escape from the tyranny of positivity.  But is happiness the supreme good that all of us should pursue? So says a new breed of so-called happiness experts, with positive psychologists, happiness economists and self-development gurus at the forefront. With the support of influential institutions and multinational corporations, these self-proclaimed experts now tell us what governmental policies to apply, what educational interventions to make and what changes we must undertake in order to lead more successful, more meaningful and healthier lives.With a healthy scepticism, this book documents the powerful social impact of the science and industry of happiness, arguing that the neoliberal alliance between psychologists, economists and self-development gurus has given rise to a new and oppressive form of government and control in which happiness has been woven into the very fabric of power.

The imperative of happiness dictates the conduct and direction of our lives. There is no escape from the tyranny of positivity.  But is happiness the supreme good that all of us should pursue? So says a new breed of so-called happiness experts, with positive psychologists, happiness economists and self-development gurus at the forefront. With the support of influential institutions and multinational corporations, these self-proclaimed experts now tell us what governmental policies to apply, what educational interventions to make and what changes we must undertake in order to lead more successful, more meaningful and healthier lives.With a healthy scepticism, this book documents the powerful social impact of the science and industry of happiness, arguing that the neoliberal alliance between psychologists, economists and self-development gurus has given rise to a new and oppressive form of government and control in which happiness has been woven into the very fabric of power.

Western culture has endlessly represented the ways in which love miraculously erupts in people’s lives, the mythical moment in which one knows someone is destined for us, the feverish waiting for a phone call or an email, the thrill that runs down our spine at the mere thought of him or her. Yet, a culture that has so much to say about love is virtually silent on the no less mysterious moments when we avoid falling in love, where we fall out of love, when the one who kept us awake at night now leaves us indifferent, or when we hurry away from those who excited us a few months or even a few hours before.In The End of Love, Eva Illouz documents the multifarious ways in which relationships end. She argues that if modern love was once marked by the freedom to enter sexual and emotional bonds according to one’s will and choice, contemporary love has now become characterized by practices of non-choice, the freedom to withdraw from relationships. Illouz dubs this process by which relationships fade, evaporate, dissolve, and break down “unloving.” While sociology has classically focused on the formation of social bonds, The End of Love makes a powerful case for studying why and how social bonds collapse and dissolve.Particularly striking is the role that capitalism plays in practices of non-choice and “unloving.” The unmaking of social bonds, she argues, is connected to contemporary capitalism which is characterized by practices of non-commitment and non-choice, practices that enable the quick withdrawal from a transaction and the quick realignment of prices and the breaking of loyalties. Unloving and non-choice have in turn a profound impact on society and economics as they explain why people may be having fewer children, increasingly living alone, and having less sex.The End of Love presents a profound and original analysis of the effects of capitalism and consumer culture on personal relationships and of what the dissolution of personal relationships means for capitalism.

This book does to sex what other sociologists did to culture: it shows that sex, no longer defined by religion, now plays a role in the economy and can yield tangible benefits in the realms of money, status, and occupation. How do people accumulate sexual capital, and what are the returns for investing money, time, knowledge, and energy in establishing and enhancing our sexual selves?Dana Kaplan and Eva Illouz disentangle the current cultural politics of heterosexual life, arguing that sex – that messy amalgam of sexual affects and experiences – has increasingly assumed an economic character. Some may opt for plastic surgery to beautify their face or body, while others may consume popular sex advice or attend seduction classes. Beyond particular practices such as these, the authors trace an emerging form of “neoliberal” sexual capital, which is the ability to glean self-appreciation from sexual encounters and to use this self-value to foster employability, as exemplified by Silicon Valley sex parties.This highly original book will appeal to students and scholars in sociology, anthropology, gender studies, and cultural studies and to anyone interested in the nature of sex and how it is changing today.

This book does to sex what other sociologists did to culture: it shows that sex, no longer defined by religion, now plays a role in the economy and can yield tangible benefits in the realms of money, status, and occupation. How do people accumulate sexual capital, and what are the returns for investing money, time, knowledge, and energy in establishing and enhancing our sexual selves?Dana Kaplan and Eva Illouz disentangle the current cultural politics of heterosexual life, arguing that sex – that messy amalgam of sexual affects and experiences – has increasingly assumed an economic character. Some may opt for plastic surgery to beautify their face or body, while others may consume popular sex advice or attend seduction classes. Beyond particular practices such as these, the authors trace an emerging form of “neoliberal” sexual capital, which is the ability to glean self-appreciation from sexual encounters and to use this self-value to foster employability, as exemplified by Silicon Valley sex parties.This highly original book will appeal to students and scholars in sociology, anthropology, gender studies, and cultural studies and to anyone interested in the nature of sex and how it is changing today.

Throughout the world, democracy is under assault from various populist movements and ideologies. And, throughout the world, the same enigma: why is it that political figures or governments, who have no qualms about aggravating social inequalities, enjoy the support of those whom their ideas and policies affect and hurt the most?To make sense of this enigma, the sociologist Eva Illouz argues that we must understand the crucial role that emotions play in our political life. Taking the case of Israel as her prime example, she shows that populist politics rest on four key emotions: fear, disgust, resentment, and love for one's country. It is the combination of these four emotions and their relentless presence in the political arena that nourishes and underpins the rise and persistence of populism both in Israel and in many other countries around the world.This highly original perspective on the rise of populism will be of interest to anyone who wishes to understand the key political developments of our time.

Technology is conventionally viewed as dehumanizing. Yet, as Eva Illouz shows in this concise book, technology has become uniquely emotional, continuously tapping into and eliciting a great variety of emotions. From emojis, GIFs, and likes, to influencers, meditation apps, and virtual worlds, technology increasingly mimics and extends emotional life, turning feelings into quantifiable data and yielding extraordinary profits. Techno-capitalism, Illouz argues, no longer mines the soil, but extracts value from the self and subjectivity, transforming emotional energy into capital. This machinic intimacy between humans and technology integrates economy, culture, and psychology into one single matrix, making emotions into the new economic pipelines of techno-capitalism.The emotionalization of technology has profound effects: the loss of experience, loneliness crowded with vicarious interactions and leisure, and the replacement of reality by the performance of authenticity. Through a variety of examples, Illouz explores the mechanisms through which the emotional self has become the main economic resource of capitalism, a world where our feelings pass through machines and are manufactured, measured, and sold by them.