Intersubjective Community Research Articles

The Reality of Trauma; the Trauma of Reality

ABSTRACT This study is particularly relevant because of COVID, and the traumatic experience we are living through together in the present. This article is, however, not, or not only, about the time of COVID: through current events we examine the psychological effects of mass trauma on the individual, the complex relationship of the me (the subject) and the we (the group, the Intersubjective), and the genesis of reality. We focus on how the outer events in the here-and-now become an internal, subjective reality, and what role is played by the group, the intersubjective community, in the genesis of reality. Between the outer reality and the individual’s internal, psychic reality we distinguish a third reality: we reality. In our interpretation, we reality is an intersubjective construct, the result of a process of symbolization: a dream in the field created through the interaction of individuals interacting in the here-and-now.

Axel Honneth’s Dialogue on Hegel’s Philosophy of Law

This article has two purposes. First, it aims to present a detailed analysis of the argument of “recognition” or even of the “fight for recognition”, which Hegel uses in his fragments from Jena treating of the system of philosophy, especially of the philosophy of spirit. It will be necessary to determine precedently by means of an exact interpretation the content of that expressions, in order to criticize and to compare, his original significance in Hegel with the theoretical application made by Honneth. The special aim hereby is to correct and to explain the function of the “fight for recognition”, even in its sharpening significance as a “fight for life and death”, with relation to the genesis of the state of right. Second, the figure of “recognition” is related to Hegel’s Philosophy of right in the version of 1820. In this work, recognition participates in the theory of “institutions” which is analyzed by Honneth as well. Apart from the merits gained through the endeavour to introduce a classic philosophical theory into a conception of justice in society, we feel obliged to state an error in Honneth‘s interpretation in so far as he understands an institution as a simple social community of communication (or as intersubjective community). For that reason, a conclusion based on a critical commentary can only include a negative recommendation, that means, not to follow those traces of interpretation but rather to defend and to consult the texts originally composed by Hegel.

The Usefulness of Intersubjective Community Wellbeing as a Community Development Indicator: Evidence from Comparing Three Approaches to Measuring Community Wellbeing

A critical issue in CWB studies is how to measure Community Wellbeing (CWB). While prior studies have focused on subjective and objective indicators for CWB measurements, this study introduces the intersubjective metric, identifying its necessity, importance, and usefulness. To this end, we collected objective data, subjective, and intersubjective data from Korea City Stat and CWB survey, and measured community wellbeing for twenty-seven communities in Korea from these three perspectives. We then compared and analyzed the three measurements (i.e., objective, subjective, and intersubjective approaches) using distance analysis, mean comparison analysis, and correlation analysis through the standardization and regularization process. The results of analyses demonstrated that the intersubjective CWB indicators are useful in themselves. Based on these findings, we hope that in future community well-being studies, the intersubjective indicators will be used as indicators for local development beyond simple indicators dealing with objective conditions and subjective satisfaction.

The Trinitarian Relationship of the World

ABSTRACT The article examines how phenomenology can investigate experience in a way that appears to us meaningful from a spiritual and ethical point of view. By comparing Husserl's and Nishida's experiential analysis, the article investigates the ethical experiencing of reality as a unicum detached from that validated by one's intersubjective community. Besides, the article addresses the problem of how the meaning of this experience can be reactivated within an intersubjective community through a proper understanding of its layers, including time, being, and teleology. It seems in fact that the multilayered nature of time entails an organization of ethical and psychological reality that cannot be explained by an exclusively epistemological point of view: rather, a unique form of teleology is required that bridges epistemology and ontology. Moreover, I clarify how axiological experience—by which Husserl means a specifically ethical way of processing reality—has its source in a mode of spiritual belief that we may call religious. Finally, I explain how this religious source reflects a teleological manner of experiencing time.

Introduction: The Religious Structure of Phenomena—A Phenomenological Investigation

Introduction: The Religious Structure of Phenomena—A Phenomenological Investigation

"Nesaturovanost" Tradice církve

The goal of this article is to contribute to current theological reflections on the category in which the Second Vatican Council describes the historical development of the Church: the Living Tradition. In dialogue with the social sciences we attempt to explore this Church existence in its openness as unsaturation of its present form. The interest in perceiving the Church as an open system and as an emerging structure is supported by both the theological view and the social sciences view. The social sciences point out the need for coherent cooperation between the human factor and the products of reification, which form the tradition of every intersubjective community of people united by common interest. This openness of the Church, of its life and of the theological reflection outlines a new direction in thinking about the Church’s service to humanity in its role as the sacrament of salvation for the entire world.

Drawing the Divine Seed

Abstract This article connects the disparate references to India in Coetzee’s writings to his core debate on ethics. Coetzee’s novels are in dialogue with the Western philosophical and psychoanalytic tradition that privileges an intersubjective reality over the reality of the objective world. This tradition sees the common Indians, and the natives of colonies, indifferently poised at the threshold of humanity. Being barely human these indifferent multitudes are seen as dispensable objects devoid of ethical claims. Coetzee’s metafiction highlights the ways in which the intersubjective community uses language and signification to produce a closed consensual reality against the open truths of the objective world. Coetzee’s snippets from India interweave the reality of a world oblivious to Western sentience and cognition. His efforts at pulling the obscure into the divine light of the rational community becomes comparable to drawing the divine seed to fertilize an abandoned and banished version of the Eternal Feminine.

Der normierte Mensch. Eine Betrachtung hinsichtlich des Verhältnisses von Normalität und Objektivität aus dem Blickpunkt der husserlschen Phänomenologie / The Normalized Man. Reflexions on the Relationship between Normality and Objectivity from the Point of View of Husserlian Phenomenology

SummaryThe human being as a constituted objectivity is a fragile ‘figure’ who lives in through their individual and shared experience. As a constituted objectivity, it influences our experiences, actions and the constitution of our community. Nevertheless, it appears to us, who actually constitute it, as a completely independent and immutable object, as a mere fact our experience has to comply with, and as a normative representation of the human being. This paper inquires - from a phenomenological point of view - about the structure that underlies the norm at work in our experience, as well as in the high- and low-level dimensions of the intersubjective community. Indirectly, such a structure can be identified through the connection between Husserl’s understanding of normality and objectivity. My claim is that normativity can be understood as a necessary function and thus can be distinguished from objectivity and normality. Normativity appears, therefore, as a function of objectivity, which allows one to distinguish the latter from normality. As such, normativity should not be confused with an active agreement or regulation, but rather identified as a necessary constitutive structure arising from experiential intersubjective sense-borrowing performance. At the same time, due to its connection to objectivity, normativity also appears to strongly influence the social production of validity, therefore being endorsed by institutions.

PROLEGOMENA TO EVERGETICS

The article expounds prefatory remarks and explanatory essay (Prolegomena) to the Evergetics – a valueand subject-oriented science on management processes in the society. The Evergetics seeks reserves to improve management efficiency not in the modernization of an “impersonal” bureaucratic machine, but in the people, in every man, in the use of his intellectual and volitional resources. The man is considered there not as a “cog” of a value-invariant management mechanism, but as a person (actor), endowed with consciousness, who acts rationally and performs cognitive-activity-related functions together with other people to resolve any problem situations that arise in everyday life. These heterogeneous actors having their own subjective views of the world and value priorities, based on the Poincaré's conventional concept of truth, which treats the truth as a result of an agreement, produce intersubjective knowledge, on the basis of which they make a collective decision on how to settle the situation. Perception of meaning of the situation by each heterogeneous actor happens at the level of individual consciousness. However, one person cannot constitute the whole variety of meanings of the situation, so this person receives from others what lacks in his own experience. Meaning-generating activity of people has an impact on all intersubjective community and, as a result, a common meaning-bearing space appears. A holonic approach is used in the Evergetics (on a “part–whole” principle) to build systems in contrast to the traditional causal approach (on a “cause-effect” principle). The article emphasizes strategic significance of the problem to transform the “Economic Man” to the “Man of Culture”.

Dialogue and Community: The Ethical Claim of Tradition

The essay reconstructs an ethical approach towards history. The hermeneutic insight into the requirement for a dialogical access to the meaning of history is shown to entail an ethical dimension. The central thesis is that tradition raises an existential claim towards the interpreter that requires a dialogical recognition of the other’s expressed perspectives. The essay develops this thesis via a concept of tradition as an intersubjective community based on dialogue, which is inspired by Hans-Georg Gadamer’s reflections on the intertwinement of dialogical interpretation, tradition, and the ethical recognition of the other. The Gadamerian concept of tradition will nevertheless be radically revised so as to be suitable for historical interpretation. Dialogical recognition will now reach beyond the textual claims of linguistically raised validity claims to include an existential openness towards the other’s fully situated life-projects and narratives. The argument culminates in the introduction of an existential claim that history entails, and from there establishes a thorough rejection and critique of interpretive objectivism as well as of interpretive presentism.

The Lyrical Creation of Community: Song as a catalyst of social cohesion in Andean Peru

This article examines the performative role of waynu, a widespread song-genre in the Andes, in creating an “intersubjective community” among participants. The data-corpus comprises extracts from interviews which I conducted during a year's period of fieldwork (2010–2011) in Chiquián and Pomabamba, Ancash department, Peru. I couple my analysis of the extracts with congruent concepts in Quechua, the indigenous language, in order to show how indigenous philosophical orientations can provide as robust an analytical framework as concepts in formal scholarship. I conclude by suggesting that the application of an intersubjective analytical framework to the study of verbal art can constitute a productive agenda for future research on indigenous traditions.

Ernest Hemingway's World War I short stories: PTSD, the writer as witness, and the creation of intersubjective community.

Ernest Hemingway's World War I short stories: PTSD, the writer as witness, and the creation of intersubjective community.

Psychoanalytic Healing, Love, Life, and Death: Commentary on Paper by Sheldon Bach

In his seminal clinical writings on psychoanalysis, Sheldon Bach transcends the limiting confines of individual and parochial schools of psychoanalysis. Both in “On Digital Consciousness” and in his 2006 Getting From There to Here: Analytic Love, Analytic Process, we see a strong relational dimension in Bach's work (see also Bach 1985 and 1994), though he comes from firmly within the psychoanalytic mainstream. Bach's writings speak to clinicians across schools of thought, are clinically near to experience and are often moving. While he makes occasional mention of his contemporaries, Bach is grounded in more traditional references and only hints at his intellectual connection to relational and intersubjective theorists. One purpose of this commentary is to reflect on Bach's contribution to contemporary psychoanalysis and to draw out the connections between his work and the work of those within the broader relational and intersubjective community of psychoanalysis.

Environmental Security in East Asia: The Regional Environmental Security Complex Approach

Considering the lack of analytical frameworks to assess the nexus between environment and security within a regional context, this article tries to develop an analytical framework by which to assess regional environmental security problems in East Asia. Following the regional security complex approach of traditional security studies, the article develops four different types of security complexes: latent regional environmental security complex, balance of interest system, regional regime, and regional inter-subjective community. If a region falls under the first type, environmental security is least served; if it falls under the fourth type, security is best served. As for East Asia, in most environmental security issue areas, the region falls under either the first or the second type.

Sens, référence et existence : que faire de l'extra-linguistique ?

Should linguistics encompass the real ? Some think it shouldn't, but can we conceive of a meaning disconnected from its reference ? We only have access to the world such as we perceive it, not to the objective world, and what matters is that a stable intersubjective community can agree on its representation. Referential semantics presupposes a language which is oriented towards « the outside » . The fact that this exstant outside is firmly structured by language does not mean one should consider it as a mere discursive object. Referential conceptions postulate a homogeneous meaning. Our contention, however, is that meaning is heterogeneous and that according to the type of expression used it pertains either to a descriptive model, or to an instructional model, or on occasion to both.