Introduction

Transformation implies transforming elements of the past into new, changed elements of the present. In this chapter, I contend that the transformation of a society from one political dispensation to another necessitates two distinct, although intimately connected types of modifications. Externally, the way society is organised and managed should be altered to establish and proceed with the fundamental principles upon which the envisaged new society is to be built. Unless these external changes are complemented with personal changes in people's attitudes, beliefs, perceptions and subsequent behaviour, the external transformations will be inauthentic and hollow, because they will not truly represent the society's inner soul, and might, therefore, fail. Social transformation needs to be accepted and assimilated into the very essence of each citizen's personal being. People need to change. It is essential that society as a whole should change.

In this chapter I maintain that, central to the deep transformations required of many South African citizens, are changes affecting constituent elements of their emotions. In this regard, the object-intentionality feature of Nussbaum's theory emphasises a fundamental key to our comprehension of the implications of such inner, personal transformations. I subsequently argue that to ensure deep, personal transformation of all South African people, the objects of their emotions need to be addressed.

Emotions, according the neo-Stoic theory, always relate to something. They have objects.3 These objects are objects of thought, constructed in our perceiving and thinking. The objects can be highly particular and concrete, such as persons, things, events and places, but also more vague or general, such as my past or my country. Emotional or attitudinal transformation then implies the possible modification of certain existing objects, the disposal of certain past objects, and the acquisition of some new objects. But what exactly does the inner, personal process entail?