Negative Emotional Energy: A Theory of the “Dark-Side” of Interaction Ritual Chains

David Boyns,Sarah Luery

doi:10.3390/socsci4010148

Abstract

Randall Collins’ theory of interaction ritual chains is widely cited, but has been subject to little theoretical elaboration. One reason for the modest expansion of the theory is the underdevelopment of the concept of emotional energy. This paper examines emotional energy, related particularly to the dynamics of negative experiences. It asks whether or not negative emotions produce emotional energies that are qualitatively distinct from their positive counterparts. The analysis begins by tracing the development of Interaction Ritual Theory, and summarizes its core propositions. Next, it moves to a conceptualization of a “valenced” emotional energy and describes both “positive” and “negative” dimensions. Six propositions outline the central dynamics of negative emotional energy. The role of groups in the formation of positive and negative emotional energy are considered, as well as how these energies are significant sources of sociological motivation.

Highlights

One of the sociological theories developed in recent decades is Randall Collins’ Interaction RitualTheory (IRT)
As we argue in this paper, ee+ and ee− are motivational reserves derived from interaction rituals, and contribute to a more complex and nuanced understanding of Interaction RitualTheory (IRT)
We have suggested that Collins’ theory of interaction rituals can benefit from a more complex and valenced conceptualization of emotional energy, one which examines its negative dynamics

Summary

Introduction

One of the sociological theories developed in recent decades is Randall Collins’ Interaction Ritual. Because Collins’ theory focuses primarily upon emotional energy that is positive, and that “feels good” [18], it hasn’t reached its full expression in articulating the ritual dynamics of the dark-side of emotional experiences. This is not to say that IRT has not been used to examine negative emotional states, events, and experiences; Collins’ own work on violence [19] is an example of this. We contend that by specifying different types of emotional energy and, in particular, those that are positive and negative, we can articulate a richer, more dynamic, and more empirically applicable theory of IRT. The paper outlines the role that groups play in the formation of both positive and negative emotional energy, and concludes with a discussion of how both forms of emotional energy can become significant sources of motivation to action

The Theory of Interaction Ritual Chains

Toward a Conceptualization of Valenced Emotional Energy

The Dynamics of Negative Emotional Energy

Conclusions