p.p1 although the outlines has travel the world and

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000}
span.s1 {font-kerning: none}

The beauty & the beast, a fairy tale written in 1806 by Jeanne Marie Leprince de Beaumont, although the outlines has travel the world and ages under different character names, from Antiquity to nowadays, is an educative writing about how to difference ugliness of the appearances from the soul. A very convenient moral at te time, when young ladies where inclined to marry men in their forties. However, what is interesting in this text the reflects uses of the XIXth century in Europe, lies in the fact that the me from outside is separated from the inside me. Meanwhile, artificial embellishment has been democratized : the idea has been spread that beauty only depend on individuals’ will, and not its social class neither its environment. Linked to one’s mind, beauty and ugliness would define the profound nature of individuals.  Women are mostly concerned by this effect and tend to depend on social codes while seeking for a sort of emancipation, since belonging to female gender is a discriminating factor. Todays accessibility to beauty products  makes this theory even more realistic : tools of embellishment are available everywhere, at every prices and the massive diffusion of tutorials let no possibility of mistakes. However, because there is always someone better and because we are surrendered by images of polished models, a solid angst has been spread through individuals, leading to a rate of suicides as hide as the one of people suffering from schizophrenia. Considered as a real disease by some psychologist, what is called dismorpho-phobia points all the people suffering from a real or imaginary perception of defaults related to physical appearance, explains Dr. Sophie Cheval. In this sens, the popularization of beauty has also spread more norms and created more complexes. Definitions has been changed : « Beauty is what we release, our personality, our way of being ».

We Will Write a Custom Essay Specifically
For You For Only $13.90/page!


order now

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000}
p.p2 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Times; -webkit-text-stroke: #000000; min-height: 13.0px}
p.p3 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000; min-height: 16.0px}
span.s1 {font-kerning: none}
span.s2 {font: 7.3px Didot; font-kerning: none}
span.s3 {font: 7.3px Didot; text-decoration: underline ; font-kerning: none}

We are told about our body as an enveloppe although it is torn between the inside (profound me) and the outside (the physical appearance), leading to the idea that slim people have a sense of effort while curved person are lazy even unable to control themselves. The impossibility to conform oneself comes from the fact the morphology as it is presented doesn’t’ exist in nature while, on the other hand, one cannot detach itself from this ideal because one wants to be integrated and loved. At the end, beauty is a a sort of truth about people : while we are not tolerant with people with an excess weight, responsible of their appearances, we’d sympathize with someone disfigured by a car crash, highlighting their human qualities. In those cases, identities are sort of victimes of the judgement their bodies. But appearances can also be featured as a tool of liberation, as explains Michel Foucault about what is called the care of the self : this concept has nothing to do with individualism neither narcissism, but encourages a practice of daily introspection in order to govern oneself even better and control one’s identity. In this case, dandysme has been an application of the care of the self, as a tool of liberation. In fact, dandyism is analyzed as a post-revolution reaction to the political landscape : take care of oneself is a way to counter balance political disappointments by imposing an aesthetic self-control, the « only area where everything he deserves would be due to himself ».  

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000}
p.p2 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000; min-height: 16.0px}
p.p3 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Times; -webkit-text-stroke: #000000; min-height: 13.0px}
p.p4 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: center; font: 9.0px Didot; -webkit-text-stroke: #000000; min-height: 13.0px}
span.s1 {font-kerning: none}
span.s2 {font: 7.3px Didot; font-kerning: none}

This form of self-elaboration by comparaison to austere bourgeois in black, is a sort of triumph of individuals, described by some analysts as hyper-trophied persons, who do not have any « reasons to place itself on the side of the whole » because they feel like theirselves override any other social references. This new kind of strength given to the body comes from a sharpening of the apparent autonomy of individuals. An intense personalization of appearances has risen, as an immediate principle of valorisation. In the end, the body might be a privileged tool of expression as a factor of oppression. 

During the 1990’s  appears a massive illusion that appearances are customizable and that one can decide its own look. Plastic surgery has become a massive practice and represents very well this duality on the body, by being an effort of singularity, a sort of self-design, but also by translating a will to be more accepted as a pretty young person. Then, beauty would exist in desired features and appearances would be even of beautiful since it would match perfectly what the individual is looking for. However plastic surgery cannot provide a standardization of beauty, reminds Dr Maurice Mimoun, since « measuring a visage as measuring beauty are vain initiatives ».  

This practice of plastic surgery however reminds that bodies are submitted to violent modifications and broadly many kind of ordeals to take good take of the external appearance. Slimming down is one of them but also the most intense one in terms of effects on the mind since it is a social ordeal. In deed, its difficulties reflect visible contractions within our societies, which are slackness – and consume more – but also to be very strict (running fo exemple) with oneself, in order to dominate oneself even better. Those opposite behaviors are deeply contradictory, although « they are consubstantial to achieve an in-depth study of oneself ».  

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000}
p.p2 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000; min-height: 16.0px}
span.s1 {font-kerning: none}
span.s2 {font: 7.3px Didot; font-kerning: none}

Self-transformation is now a mandatory practice, with an obligation of efforts and an obligation of results – although results aren’t always there. Failing isn’t tolerate and we are the only responsible of our appearances, which leads to guiltiness, victimization, exasperation… And, as mentioned before, it is mostly on slimming down that the seek of embellishment is based, as testify Bridget Jones’ Diary, whose kilos, gained or loose, give the text its tempo. «It fat is marginal not only from a medical point of view, through pathologies that strike individuals, but also through the gap with the norms in a society based on appearances and performances. In Africa, on the contrary, un curved female body goes along an ideal of beauty.» observes Gilles Boëtsch. Later on, we have been told that our body our body talks and reflect our health : the skin would reveal emotions, pain or strain would reveal secrets, being over-weight would reveal some stress while anxiety would directly poison tissues and life in general. It means a work of introspection is necessary to enhance his beauty. Based around a healthy lifestyle, mostly composed by bio-products, sport and protein smoothies, beauty is definitively focused on well-being and the good care of body’s appearance. Make the outside look beautiful to glorify one’s identity pass by a healthy and controlled lifestyle. If norms remains collective, there is a particular interaction between individuals and their environment. Which means norms wont be exactly the same from a place or a country to another. What cannot be denied is that beauty’s requirements are stronger and stronger, bodies more exhibited and identities more embodied. 

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000}
p.p2 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Times; -webkit-text-stroke: #000000; min-height: 13.0px}
span.s1 {font-kerning: none}
span.s2 {font: 7.3px Didot; font-kerning: none}

This exercise of the expression of the « profound self » passes through the structure of the body but also through everything the individual have chosen to exhibit on his or her body. Indeed, there is a way to treat its appearance with ephemera artifacts like perfume and cosmetics, but also through concrete possessions like clothes and accessorizes. The choice of those items illustrates less social categories than the real identity of the person. In fact, the possession of valuable objects is no longer a determining criterion regarding the social class of the person and the same matter goes for the care given to appearance. The way to aestheticize the body is thus illustrated as a business card mixing, with percentages varying from one person to another, the socio-professional categories and their politics of reflection.

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; font: 11.0px Didot; -webkit-text-stroke: #000000}
span.s1 {font-kerning: none}

x

Hi!
I'm Homer!

Would you like to get a custom essay? How about receiving a customized one?

Check it out