In the disciplinary society the subject was expected to adapt herself to the conformity of the group through disciplinary techniques. Today's positivity society, however, considering her individuality to be an invaluable asset as a parameter of attraction on the job market, urges her to stand out and express her individuality through categories attained on the market. The subject, in return, delivers a strongly individualised personality qualified for the demands of modern day worklife. The structure of capitalism drives the market to an uncompromising hunt for economic growth hereby enrolling the marketly engaged individual in a discourse of positivity. As the market applies to the entity of society the concern for it's well-being constitutes a moral connection between beeing and productivity, between existence and positivity. With work related performance levels very much attached to the well-being of the working subject, happiness has been transfigured from a concept within the rhetoric of philospophy to an economical rhetoric of performance, hereby constituting a morally based paradigm of happiness. This paradigm gives rise to an urgent need for an investigation of what has historically been considered to be normal with regards to the human state of mind. A genealogical study of the concept of boredom discloses a more lenient interpretation of mental normality through history and adds depth to the language of human experience. In the light of it's philosophical and historical affinities boredom reveals itself as a technical language in the field of emotional perception and experience. As such it can contribute to the dismantling of the moral connections between productivity and existence, reclaiming human existence as a goal in itself and not merely a means to an end of growth. The concept of boredom, then, can be seen as a phenomenology of experience rather than just a state of mind.
|Educations||MSc in Philosophy, (Graduate Programme) Final Thesis|
|Number of pages||76|