This type of bond is essential, which I titled "The Bond of Filiation," already present in the book on social bonds. The first type of bond is, of course, the bond of the individual with their parents, aligning with their children, ascendants and descendants. The bond of filiation is the first type of bond. The second type of bond, what I call the bond of elective participation, refers to the choice we make of relationships with those towards whom we feel close. These are the relationships we build on an affinity basis. Friendship is part of this bond of elective participation. We each have the need to build this type of relationship throughout our lives, and we are constantly building it. That is to say, some bonds break and others are rebuilt, but we spend a large part of our existence building and rebuilding this bond and its forms that connect us to others through these friendships. The third type of bond is the bond of participation. Organic, and of course, using this link of organic participation, which I refer to as Turckheim's concept of organic solidarity, this link of organic participation refers to the world of work in the relationships established within it. That is to say, we are trained throughout our lives to perform a function in this world of work that will prove useful. We are not destined to be self- sufficient in this world of work; it is a world that requires exchanges and complementarities. Everything is exchanged in this world of work, and yet we occupy functions that are ultimately very specialized. But for society, this implies offering opportunities for everyone to occupy a specialized function that finds meaning in the overall mode of organization. This is what we call organic solidarity, and so we are bound to one another through the world of work, through the function we are called upon to perform in this world of work, etc. Finally, the fourth type of link is the link of citizenship. This is the link that connects us to another normative universe, that of the citizens to whom we belong. These four These four types of bonds are integrative; we need them at every stage of our lives. They are essential. However, after saying this, I will emphasize that although these bonds belong to different normative spheres, we can clearly see that the normative sphere of family is different from the normative sphere of friends, the normative sphere of work, and the normative sphere of citizenship. These four types of bonds share a common foundation: protection and recognition. In fact, in the forms of attachment individuals have to society, we need protection and recognition precisely to be attached to society. Moreover, we could say that protection refers to this notion of being able to count on others. We need this in the face of life's uncertainties, in the face of our vulnerability. As individuals, as human beings in society, we need protection, and this protection is provided through these four types of bonds. We need to count on our family, count on our friends, count on the world of work, and also count on the rights of citizenship. These are normative universes, but we need them to... To exist without it, we are fragile. If we lack even one type of connection, we immediately feel adrift. But that's not all. We need protection where the world needs to rely on others, but we also need to count. Everything counts; that's what we call recognition. To exist socially as individuals, we need to be recognized, appreciated, and feel useful. So how does this play out in interactions? Well, it plays out because we not only seek protection but also want to be important, we want to have a certain value, and we chase after that value. This recognition is fundamental to all four types of connections. If you take the connection of participation, the connection of kinship to begin with, we know very well that a child, of course, needs protection from their parents, but they also need recognition from their parents. Recognition encompasses all the style and efforts of stimulation that parents provide, and which become possible from the moment they become enthusiastic about... The successes of their children and through this enthusiasm, the child feels valued and useful, and will develop even faster if they benefit from this recognition. Children who are constantly undervalued don't progress. To progress in life, we need to feel useful and recognized. Friendship, of course, is essential; we need to be protected by friendship. When you ask people what a friend is, the answer they always give is the same one you would have given if I had asked you: it's someone I can count on. A friend, that's it. So we're talking about protection. Looking for friends is someone I can count on. Of course, we don't look for friends just to take advantage of them; it's not quite like that. It seems that someone who does that is, in fact, a bit, let's say, instrumentalist. It's not like that, but in any case, we know that a friendship is a relationship based on someone who can be relied upon in case of... It's a tough blow, but in friendships, it's also important. Why are we so attached to these relationships? It's because we feel valued in the way others see us, and so we sometimes invest ourselves intensely in these friendships because we know we're seeking recognition. We not only need protection, but we also need this quest for recognition. Romantic relationships are founded on both protection and recognition. It's pointless to say more. What is love? It's, of course, an exchange of protection and an exchange of recognition. And when, in a couple, there's no longer this feeling that we're exchanging protection and recognition, the relationship deteriorates, leading to breakups because, indeed, this exchange is essential for preserving the bond. In the world of work, how does protection and recognition play out? Work, of course, carries it in the sense of a prosthesis of recognition. It's the value derived from a qualification that we possess, and this is what materializes every day. We don't work alone, and even when we do work alone, we expect recognition for the work we do because we're going to sell it, because it will have a certain value, etc. So we're never completely alone when we work. In any case, in modern societies, we work to be recognized, and from our work emerges a value that has economic value, social value, and sometimes human value. But we must indeed do everything to value what we do. And when we are devalued in the world of work, when we have the impression of working, even when we have a stable job but consider it almost useless, we suffer because, yes, we're there, we say, "Yes, I'm earning a salary," but ultimately, no one is truly interested in what we do. So, in these cases, the work sometimes even leads to very clear symptoms of depression because the individual doesn't feel valued at all by working. So, in the world of work, we do indeed struggle for Its own value, and this is indeed achieved through this quest for recognition, but the world of work and the society in which we live is also a wage-earning society, that is to say, a society which, through work, offers rights, a foundation of protection. Robert Castel studied this question of the wage-earning society extensively. Work is more than just work; it is also access to protection, to a kind of social ownership, said Robert Castel. We have rights by virtue of working, rights that give us a value that goes beyond the value of a commodity. We have social rights that are acquired, acquired through social struggles, and that allow us to feel better protected against life's uncertainties, including the bond of citizenship. You can also clearly see how important protection is, given the ability to benefit from civil, political, and social rights, to live in a state governed by the rule of law. This is important; that is to say, we are not in a state of permanent security when we live in a state governed by the rule of law, because we have... Possible recourse when one is attacked: one knows that one is protected by a system that is the same for everyone and that is founded on the principle of equality in modern and democratic societies, and at the same time, I say this is the recognition of the fact that one has the possibility of participating directly in the affairs of the city.