State Crisis and Civil Consciousness in Greece. A pilot study of Multiple Modernities

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1 State Crisis and Civil Consciousness in Greece A pilot study of Multiple Modernities

2 Theoretical Principles of the Study Hypergoods - middle goods (Charles Taylor) Cosmological and Ontological Principles (Shmuel Eisenstadt) Weberian Substantive Typical Rationality (Stephen Kalberg) Binary Moral Codes of the Political Self (J. Alexander and P. Smith) In conjunction with Social Division of Labor (Michael Mann) Historical Contingencies (Johann Arnason) Social Development in the Semi-periphery (Nikos Mouzelis)

3 The principles of human interaction Social order Trust Regulation of power Legitimation Symbolic Order Construction of meaning Time, space Self-reflection

4 Bases of the construction of meaning Cosmological and Ontological definitions of: Time, space and the Cosmic Order Relation of transcendental, mundane and social life Nature of soteriological arena Ontological truth Definitions and Arrangements of Social Order: Hierarchy vs. Equality Authority and Power vs. Solidarity and Community Trust vs. Estrangement

5 Cosmological Principles: The ethics of the political self The habits of the heart - Religion as provider of ultimate truths and moral imperatives Theoretical rationality (conscious mastery of reality through abstract concepts) Typical rationality (organizational formal structures) Substantive rationality (internalized morality- ethical contact) Practical rationality (purely pragmatic and egoistic action) Religion, both directly and indirectly, still affects the formation of the self and the shaping of the political, public, personality

6 Formation of the self in the Orthodox East Theoretical rationality Apophatic theology exemplary emulation charismatic monasticism Outworldly orientation Inner self as a vessel absence of reflective personhood Apocalyptic, messianic visions of salvation Substantive rationality The I as a crystallization of emotive and imagistic symbols The Me as a mirror where symbols are crystallized in absolute, abstract truths Timeless present time outbursts of emotion without consequential action

paternalism, corruption Syndicalism corporatism Free markets circumscribed

7 Self, Social Structures, and Social Order Strong pre-modern identities: Localism Familialism Patrimonialism In the framework of late modernity: Clientelism, paternalism, corruption Syndicalism corporatism Free markets circumscribed markets Civil society statist-mass society In the framework of religious substantial rationality

The Eastern Orthodox Self Personality Precedence of emotionality over rationality Precedence of symbols over reflectivity Tension between substantive and typical rationality Civil self Precedence of

8 The Eastern Orthodox Self Personality Precedence of emotionality over rationality Precedence of symbols over reflectivity Tension between substantive and typical rationality Civil self Precedence of collectivity over the individual Precedence of the public over the private person Messianic/apocalyptic visions of hypergoods Civic self Mistrust of institutional practices and processes No distinction between legality, morality and self-interest Recognition of the other through collective identities

9 Modernization interrupted Late and incomplete modernization ( ) Paternalistic-statist politics Lack of autonomous bourgeoisie and labor classes Turbulent History and Interrupted Social Development: (Great Divide Venizelos vs. King, New Greece vs. Old Greece) (Civil War Communists vs. Bourgeois Parties) (Cold War processes and exclusive polities) Nationalism Socialism: Strong symbolic-apocalyptic orientations Fixation of Rivalry ( ) (Dictatorship) (Rightist populism) = celebration of folk greekness (Leftist Populism) = anti-authority people in power

10 Grouping of Rokeach Test 1. Security: Comfortable Life. A World at Peace. Family Security. National Security. Salvation. 2. Conformism: Equality. Responsibility. Obedience. Self-Control. Cleanliness. Politeness. 3. Socialization: Cheerfulness. Forgiveness. Helpfulness. Honesty. Love. 4. Emotional Fulfillment: Happiness. Inner Harmony. True Friendship. Mature Love. Pleasure. 5. Self-fulfillment: Wisdom. A Sense of Accomplishment. A World of Beauty. Self-Respect. Freedom 6. Personal Abilities: Broad-Mindedness. Intellect. Capability. Logic. Independence. 7. Success Competition: An Exciting Life. Social Recognition. Imagination. Courage. Ambition.

11 Rokeach Test Pre-modern, modern, and late modern identity and values in order of preference Median Hierarchy R.D. 1. Security: 16.2, 16.5, 16.10, 16.18, , Conformism: 16.7, 17.4, 17.6, 17.7, 17.16, ,072 0, Socialization: 17.9, 17.11, 17.13, 17.14, ,098 0, Emotional Completeness: 16.3, 16.6, 16.11, 16.12, ,491 0, Self-fulfillment: 16.4, 16.8, 16.14, 16.15, ,869 0, Personal Abilities: 17.3, 17.5, 17.8, 17.10, ,892 0, Success Competition: 16.9, 16.17, 17.1, 17.2, ,211 1,319

12 Harry Triandes Modes of Social Interaction IN ORDER OF PREFERENCE HORIZONTAL COLLECTIVISM 18_9. If a coworker gets a prize, I would feel proud 18_10. The well-being of my coworkers is important to me 18_11. To me, pleasure is spending time with others 18_12. I feel good when I cooperate with others VERTICAL COLLECTIVISM 18_13. Parents and children must stay together as much as possible 18_14. It is my duty to take care of my family, even when I have to sacrifice what I want 18_15. Family members should stick together, no matter what sacrifices are required 18_16. It is important to me that I respect the decisions made by my groups HORIZONTAL INDIVIDUALISM 18_1. I like relying on myself 18_2. I rely on myself most of the time; I rarely rely on others 18_3. I often do "my own thing" 18_4. My personal identity, independent of others, is very important to me VERTICAL INDIVIDUALISM 18_5. It is important that I do my job better than others 18_6. Winning is everything 18_7. Competition is the law of nature 18_8. When another person does better than I do, I get tense and aroused

13 Measuring the dark side of Greek modernity 20_1. I am ready to fight for what I believe is right, even by breaking the Law (lawless justice) 20_2. Physical violence by no means belongs to social life (pacifism) 20_3. Justice is more important that individual rights (egalitarianism) 20_4. The role of the politicians is to adhere to my demands (clientelism) 20_5. Before my personal profit I do not consider the Law (egoism) 20_6. I sense the world more with my feelings rather than my intellect (emotionality) 20_7. If I consider something to be right I support it irrespective of the consequences (reckless justice) 20_8. At the end of the day I am responsible for what happens to me (responsibility) 20_9. The foreigners are jealous and conspire against us (xenophobia) 20_10. The interest of the people is above institutions and laws (populism) 20_11. I believe that the stars affect people s life (astrology) 20_12. Between individual freedoms and social equality, I prefer social equality (egalitarianism) 20_13. I feel that my life is controlled by dark networks (insecurity) 20_14. When the people truly get the power, it would be a matter of time to solve the most important problems (populism) 20_15. I believe in the miraculous intervention of God in the world (messianism) 20_16. The foreigners impose a threat to our national identity (xenophobia) 20_17. In general I trust my fellow citizens irrespective of how well I know them personally (social trust)

PHOBIC 20_9. The foreigners are jealous and conspire against us 20_16. The foreigners impose a threat to our national identity 20_15. I believe in the miraculous intervention of God in the world 20_4.

If I consider something to be right I support it irrespective of the consequences 20_6. I sense the world more with my feelings rather than my intellect POPULIST 20_14.

14 PHOBIC 20_9. The foreigners are jealous and conspire against us 20_16. The foreigners impose a threat to our national identity 20_15. I believe in the miraculous intervention of God in the world 20_4. The role of the politicians is to adhere to my demands RIGHTEOUS 20_8. At the end of the day I am responsible for what happens to me 20_2. Physical violence by no means belongs to social life 20_7. If I consider something to be right I support it irrespective of the consequences 20_6. I sense the world more with my feelings rather than my intellect POPULIST 20_14. When the people truly get the power solve the most important problems 20_13. I feel that my life is controlled by dark networks 20_17. In general I trust my fellow citizens irrespective of how well I know them personally 20_10. The interest of the people is above institutions and laws EGOIST 20_1. I am ready to fight for what I believe is right, even by breaking the Law 20_5. Before my personal profit I do not consider the Law LEVELING 20_3. Justice is more important that individual rights 20_12. Between individual freedoms and social equality, I prefer social equality

15 The discursive structure of actors Democratic Code Anti-democratic Code Defiant Compromised Authentic Hypocrite Altruist Individualist-Egoist Oppressed Oppressor Victim Offender Sensitive Calculative Independent Depended Unconventional Conventional

16 The discursive structures of social relations Democratic Code Anti-democratic Code Authentic Hypocritical Solidaristic Individualistic/Egotist Genuine Manipulative Interpersonal Mediated Straightforward Calculating Affective Formal Trusting Suspicious Brotherly bond Stranger

17 The discursive structures of social institutions Democratic Code Anti-democratic Code Defending the rights Accommodating interests Real people Quantified People Egalitarian Hierarchical-Authoritarian Personal Impersonal Sensitive to social needs Cruel and Insensitive Inclusive Exclusive Rights Compulsion Justice Injustice

HEGEL (Historical, Dialectical Idealism)

HEGEL (Historical, Dialectical Idealism) Kinds of History (As a disciplined study/historiography) -Original: Written of own time -Reflective: Written of a past time, through the veil of the spirit of one