Intersubjective Recognition Research Articles

Framing a Cosmopolitan Common Mind Approach for Global Challenges

This paper posits and defends a cosmopolitan common mind approach that could be useful for resolving global challenges which cannot be resolved by individuals working independently from one another, such as achieving global peace, cleaning the environment, and improving public health. A ‘cosmopolitan common mind’ refers to intersubjective recognition of some claims across cultures or continents. This account of the cosmopolitan common mind is based on Philip Pettit’s theory of common mind and the standard account of cosmopolitanism. Pettit holds that a common mind is a shared mind. The standard account of cosmopolitanism envisages all human beings as members of the human community. This account is based on three ideals: individualism, egalitarianism, and universalism. A cosmopolitan common mind can direct collective action across cultures or continents to resolve global problems. Terrorism and climate change are global problems that are not the products of individual actions but collective actions. For instance, pollution is created by collective actions. If people all together create pollution, they all together can stop it. The problems of establishing global peace and clean ecology are similar to preventing pollution in that they are beyond the ability of any lone individual to solve. If it is not impossible, we can develop a cosmopolitan common mind to promote the good and stop the bad. In qualitative research methodology, I use the empirically informed philosophical analysis method to documentary resources, including journal papers, academic books, and proceedings of conferences and congresses.

Nonsuicidal self-injury and intersubjective recognition: ‘You can’t argue with wounds’

This article explores the relevance of intersubjective recognition and the ‘recognition theoretical turn’ to our understanding of nonsuicidal self-injury. While previous research has demonstrated that self-injury possesses an important social dimension alongside its intrapsychic characteristics, a major challenge for any social approach to self-injury has been to find a way to describe and analyse this dimension without reductively implying that self-injury is a form of ‘attention-seeking’, where this describes a pejorative accusation of social manipulation. One possible solution to this challenge lies in the concept of intersubjective recognition and the idea that what some have interpreted as ‘attention-seeking’ behaviour is perhaps better understood as recognition-seeking. As such, we draw on data from a 2016–2017 English pilot study to examine three basic questions: (1) does self-injury constitute, at least in some cases and amongst its many other observed intrapsychic and social functions, a form of recognition-seeking? (2) if so, how does self-injury work as a claim to recognition? and (3), how do we solve the apparent contradiction of using a stigmatic mark as a means of claiming a normative status? Our study suggests that one of self-injury’s intersubjective imperatives is the need to be listened to and taken seriously, to have one’s feelings and experiences confirmed by others as being legitimate and valid. As such, intersubjective recognition does appear to form a distinct part of the overdetermined complex of meanings and effects associated with self-injury and may be an important factor in a number of cases.

Reciprocity in the making of politics: An appreciation of Hannah Arendt’s The Human Condition

In The Human Condition, Hannah Arendt upholds a deliberate critique of the man-made artificial world against the natural conditions in which life is given. She conceived this artificial space as something that men share with each other and communicate in. All the designated activities pertaining to her notion of Vita Activa, namely labor, work, and action correspond to such a common space. Among all the other constituents of the common world and its affairs, it is perhaps the construct of human plurality that Arendt held with utmost importance. For Arendt, such a condition of intersubjective affiliation is fundamental to the founding of any enfranchised body politic and can be perceived only via the medium of speech and action. Nevertheless, her notion of political action is largely debated and has remained equally controversial. This paper, therefore, would attempt to examine the tenets of this notion of plurality in constituting and simultaneously shaping the essential conditions of human existence, namely action, freedom, and a political way of life. Furthermore, by means of literary methodologies. Content analysis, and Textual analysis, this study intends to selectively analyze the significance of intersubjective recognition and reciprocity as the primary constituents of the phenomenological interpretation of action.

Conflict Resolution through Communication: Habermasian Study of Pinter’s The Homecoming

In his Communicative Action Theory, Habermas argues that it is possible to achieve an innovative rationality which has the ability to resolve social conflicts and reach consensus and mutual understanding through communicative action. This ‘communicative rationality’ rests on intersubjective recognition of Habrmasian three ‘validity claims’: Truth, Rightness, and Truthfulness. Based on this classification and drawing on critical-qualitative research into Pinter’s The Homecoming, this paper examines the speech acts of the characters in this play to see if they are able to redeem their criticisable validity claims discursively in their familial context. The conclusion which is drawn here is that ‘emancipation’ can be achieved through ‘communicative rationality’ only if all the members of family and, on a larger scale, all members of society have an equal share of power; and, ‘communicative action’ can be possible even through silence, monologues, and deformed dialogues which are Pinter’s unique style in composing theatrical dialogues. Keywords: Habermas, Pinter, The Homecoming, Communicative rationality, Communicative action.

Focusing the Clinical Supervision on the Therapist's Developmental Trauma: A Single Case Study.

The term developmental trauma (DT) refers tothe impact of stressful events which occur cumulatively within the child's relevant relationships and contexts, and usually early in life. According to several authors, DT depends on the caregiver's inadequate intersubjective recognition of one or more aspects of the evolving individual's identity. In the clinical and empirical literature, the study of therapists' developmental trauma, and how it might constitute a relevant variable in the clinical exchange, seem to be underrepresented. In this paper, through the analysis of the supervision process of a clinical case, we show how the therapeutic relationship may implicitly take the form of a "dance" between the patient's and therapist's DT, that prevents the therapist from intersubjectively attuning with the patient; and how a supervision process peculiarly focused on the therapist's DT can effectively promote this attunement and a good clinical outcome.

Relational autonomy and paternalism – why the physician-patient relationship matters

Both paternalism and relational autonomy are two concepts that are much discussed in medical ethics. Strangely enough, they have hardly been considered together. How does the understanding and justification of medical paternalism change if we take a (constitutively) relational understanding of autonomy as a basis? From an individualistic understanding of autonomy, medical paternalism interferes in the individual sphere of a patient. It can be justified if the benefit to the patient clearly outweighs the extent of the violation of their autonomy. I argue that according to a relational understanding of autonomy other justification criteria come to the fore than those we know from the ‘classic paternalism debate’. Building on the concept of maternalism introduced by Laura Specker-Sullivan and Fay Niker, I propose that the nature and quality of the physician-patient relationship, the epistemic access to the patient’s pro-attitudes, the physician’s motivation to intervene, and intersubjective recognition constitute relevant justification criteria. In addition, I argue that these criteria provide helpful indications of how physician-patient relationships should be structured in order to enable relational autonomy in patient care and avoid medical paternalism in general.

MODELO TEÓRICO DE ENFERMAGEM DE REABILITAÇÃO: CONSTRUÇÃO METODOLÓGICA

ABSTRACT Objective: based on the concepts and assertions, to create a Rehabilitation Nursing theoretical model grounded on intersubjective recognition and focused on each person's good life and diversity. Method: this is a methodological study anchored in the Theory Construction grounds described by Walker and Avant for the synthesis of a theoretical Nursing model. The synthesis seeks to organize an arrangement of concepts and assertions that allow seeing the rehabilitation relationship between the people included in the model. Results: The theoretical model was focused on the interpersonal relationship between Person and Nurse, which generates the Rehabilitation and Recognition relationships that exert a positive influence on both and enables self-fulfillment, as well as autonomous and equal participation of the rehabilitating person, thus ensuring their social good life. Conclusion: the rehabilitating person's good life can be encouraged, or even ensured, in an intersubjective recognition relationship that takes place when both nurses and the people cared for understand each other in their differences, respecting, trusting and socially valuing each other, thus strengthening human autonomy, social freedom and dignity as a result of this rehabilitation.

Hegels Anerkennungstheorem im Wandel

In recent years, the concept of recognition has experienced a renaissance in the legal and social sciences, along with widespread attention to its discourse-theoretical foundations. Following Hegel’s dialectical concept of recognition, we find the basic thesis of discourse theory, namely, the processes of intersubjective recognition that have sustained the legitimacy of social, political, and legal institutions. Given these considerations, the relevance and meaning of Hegel’s genealogy of the concept of recognition becomes an object of interest. To assess this connection more precisely, I will assess the most prominent features and changes of the concept of recognition in Hegel’s writings.

Furries, freestylers, and the engine of social change: The struggle for recognition in a mediatized world

Abstract This article merges the ‘terminologies of social change’ from recognition theory and mediatization research to argue that the mediatization of society has eased and accelerated processes of what recognition theorist Axel Honneth calls individualization and social inclusion. This, however, cannot be understood unambiguously as moral progress. Thus, the first part of the article outlines the conceptualization of social change in Honneth’s recognition-theoretical framework, including the critique of recognition theory’s account of power, which problematizes Honneth’s inherent idea of moral progress. Considering this critique, the article follows Douglas Giles’ suggestion that we must distinguish between affirmational and transformational struggles for recognition. The discussion is subsequently related to the conceptualization of social change in mediatization research, which shows that the closely interrelated phenomena of a social relocation of media and a re-orientation of the self help facilitate and constitute the individual’s increased possibilities, but also dependence, with respect to intersubjective recognition from peer groups in many contemporary societies. This provides the starting point for exemplifying how the conditions for affirmational and transformational recognition struggles, and thus individualization and social inclusion, have changed in a mediatized world. This exemplification draws primarily on an in-depth case study of mediated recognition in the lives of four young Danes aged 15 to 30 years with different subcultural identity positions. The main empirical illustrations involve the experiences of the 22-year-old hijabi football freestyler Maarika, who uses her Muslim identity actively on her social media channels to be a role model and to counter negative stereotypes of Muslims and female footballers.

응용언어학 대학원생의 타자성 탐색: 호네트의 인정 이론으로부터

This paper is intended to explore the otherness of ‘non-mainstream’ graduate students specializing in applied linguistics at various departments of English language and literature in Korea. Drawing on Honneth’s theory of recognition and its ideology, it attempted to understand the way their ‘professional identities’ are constructed both within and without the related academic communities. Through interviews and reflection journals, the lived stories of research participants illustrated that their trajectories of growth were not a transmission of knowledge and skills in applied linguistics, and that Honneth’s threefold conceptualization of intersubjective recognition (love, rights, solidarity) was usefully applied to the sociopolitical inquiry of ‘becoming professional.’ They did not feel a sense of affection, were not respected as rights-holders, and did not have mutual esteem and solidarity. The non-mainstream students strived for recognition in the graduate program by voicing their emotions in their qualitative research papers and improving their limited proficiency of English which, however, led to ‘uncritical’ conformity. They lost the emancipatory struggle for their independent and scholarly selves. The model of mutual recognition is expected to show good potential as an analytic tool for understanding the motivational and justificatory basis for social struggles. Further research is suggested to examine how Honneth’s theory can help in understanding people in different disciplines.

Liberal Articulation of Islamophobia

This article seeks to examine academic scholarship on Islamophobia in the West that attributes anti-Muslim racism to a crisis of multiculturalism and proposes the recuperation of the liberal multicultural ethos as a countermeasure to redress Islamophobia without investigating its complicity with racism. Through an analysis of Pearl Abraham’s novel American Taliban (2010), I probe an ambivalence at the heart of the liberal multicultural project of recognition (for the other) and argue that despite its claims of libertarian principles of justice and equality, multicultural recognition becomes the ideological backdrop against which changing contours of Islamophobia are articulated. This is unpacked through a fissure in Abraham’s narrative which, on the surface, draws upon the Hegelian principle of intersubjective recognition in order to critique the illiberal paradigm of Islamophobia and its concomitant framework of the clash of civilizations. Yet, it remains complicit with anti-Muslim racism through the generation of another Manichean frame that shifts reductive constructs of dangerous alterity to the Muslims who follow the normative tradition of Islam. At the same time, it offers positive recognition to Sufi Muslims who are aligned with secular liberalism. With a critical focus on Abraham’s novel, this paper deploys G.W. F. Hegel’s concept of ‘becoming’ with Gregory Lipton’s ‘critique of the secular reconstruction of Sufism in order to explore the complicity of multicultural recognition with Islamophobia, and, thus, it nuances the existing Western scholarship.

Employee recognition programmes: An immanent critique

In this article I present a critical reading of employee recognition programmes. I utilize an immanent approach, drawing on the same principles that it is claimed underpin such programmes, namely the desire of needful subjects for recognition in the form of self-respect and esteem, and an anticipation of the organizational relations that are themselves a prerequisite for such recognition. These principles are articulated through a reading of Axel Honneth’s critical theory of intersubjective recognition as a necessary condition for what he refers to as fulfilled self-realization and social freedom. In doing so, I suggest that, rather than facilitating the conditions and benefits of intersubjective recognition, internal pathological tendencies towards reification, disrespect and compelled identification result in such programmes undermining the ontological conditions necessary for recognition to flourish, threatening both individual and organizational harm.

Recognition and Ecumenical Interdependence: Relationship beyond Division

This essay is a direct response to the theme of the 2021 Annual Conference of the North American Academy of Ecumenists, in that it seeks to answer the question, "What is dangerous about ecumenism?" Understanding the nature of this danger, and how professional ecumenists came to face and live with this danger in the past century, can prove instructive for addressing the ecumenical hazards of our present moment, so that Christians can learn to disagree "humanely and productively about public challenges with high stakes and real dangers." Specifically, it proposes intersubjective recognition as a tool that can help us better understand both the past of our ecumenical work and the present and future challenges of the ecumenical movement to come.

Reconceptualizing academic dishonesty as a struggle for intersubjective recognition: a new theoretical model

AbstractRenewed interest in academic dishonesty (AD) has occurred as a result of the changes to society and higher education during the COVID-19 pandemic. Despite a broad body of research investigating why and how students engage in intentional violations of principles of academic integrity, the causes of these behaviors remain uncertain. In order to fully address the overarching issue of why students engage in academically dishonest practices, social philosophy can be invoked. This article reviews the current research on AD in higher education, and then seeks to develop a new theoretical understanding based on Axel Honneth’s (1995) Theory of Recognition, positing that it is not a moral deficit that drives students to commit such acts, but a struggle for intersubjective recognition and a subtle form of privatized resistance. This offers a universal model for interpreting and understanding the position of the student in higher education, while offering insight into a social pathology, namely, the social pressure that requires higher education to be viewed as an instrumental rather than intrinsic value.

Beyond invisibility: Landscapes of intersubjective recognition experienced by cleaners in Australian schools

Dominant approaches to researching cleaners’ experiences of invisibility and recognition have tended to focus on either the structural determinants of invisibility, such as outsourcing or ‘dirty work’ status, or the ways in which workers seek recognition as a strategy for managing taint. This article uses Honneth's concept of intersubjective recognition as a basis for bringing together structure- and agency-oriented approaches through a focus on the ways in which cleaners’ recognition experiences arise from historically specific contexts that are both found and made by cleaners. The article illustrates the usefulness of Honneth's theory through a comparison of the intersubjective recognition experiences of Australian school cleaners working in different work paradigms in two historical periods, public service cleaners in the 1910s–1990s and outsourced cleaners in the 2000s–2020s. The case studies contribute new empirical findings concerning patterns of cleaner recognition across all three dimensions theorised by Honneth – love, rights and solidarity – and the significance of shared horizons of purpose between cleaners and other workplace actors for enabling intersubjective recognition. Theoretically, the paper advances the concept of ‘dense’ and ‘sparse’ intersubjective recognition landscapes as a lens for understanding the changing nature and sources of cleaner invisibility and recognition over time.

Those who live like us: Autodemarcations and the co-becoming of Indigenous and beiradeiros on the Upper Tapajós River, Brazilian Amazonia

This paper explores autodemarcations on the Tapajós River, Brazilian Amazonia, wherein a traditional community — the beiradeiros (riverbank inhabitants) — and the Indigenous Munduruku together mark the boundaries of their lands and remove invaders in their struggles for the recognition of territorial rights from the state. We approach autodemarcations on the Tapajós as a form of co-becoming: unseating colonial identities and generating mutual recognition within and between these two peoples (turning inwards) while also claiming rights from the state (turning outwards) in the face of expanding extractive frontiers. While legal recognition is well represented in the literature on Indigenous peoples’ and traditional communities’ struggles over land and countermapping, intersubjective recognition is an omission. Our contribution is to show the importance of the turn inward and contend that it is within this ‘turn’ that autodemarcations hold radical potential. Such possibility lies in challenging colonial categorizations through novel forms of relationality, namely “wuyḡuybuḡun,” a Munduruku neologism meaning “those who live like us, plant like us, fish like us, but cannot hear like us” which began to be used by the Munduruku to refer to the beiradeiros during autodemarcations. We argue that what matters more than the physical boundary (autodemarcation), or the map (countermapping), is the emergent set of social relations: the co-becoming of two distinct peoples. Autodemarcation and other struggles for recognition of territorial and civil rights form part of larger acts of community resistance and popular political participation. They are grassroots democratic state-building processes that should be supported by state institutions.

Moving in a State of Fear: Ambiguity, Gendered Temporality, and the Phenomenology of Anticipating Violence

ABSTRACT This article adopts a feminist phenomenological method to flesh out the way in which gendered norms position the experience of anticipating violence. While women’s everyday lives are frequently polluted with an atmosphere laden with potential threats, the law struggles to adequately grasp this experience of anticipating violence. We argue that the dominant legal understanding of violence is incapable of grasping the experience of anticipating violence because the temporal focus of violence is constrained by the law’s focus on violence as an ‘event’ to which it responds. Drawing on interviews with women in positions of leadership in Northern Ireland we provide a description of this gendered experience of anticipating violence. In these cases, women occupy a temporally and spatially stretched out space of being-in-anticipation that not only creates an atmosphere of ambiguity but restricts the space for women to exercise control over their own lives. Arguably the way that anticipation restricts women’s ways of engaging with the world create affective conditions that parallel those of the violence they seek to avoid. We conclude by proposing that the ambiguity that characterises anticipation leaves space for a compassionate response through intersubjective recognition.

Intersubjective recognition as the methodological enactment of epistemic privilege: A critical basis for consensus and intersubjective confirmation procedures.

Intersubjective recognition as the methodological enactment of epistemic privilege: A critical basis for consensus and intersubjective confirmation procedures.

'n Fenomenologie van rassisme: Hegeliaanse (wan)erkenning en die struktuur van koloniale bewussyn

Hierdie artikel neem Hegel se weergawe van die mislukking van wedersydse erkenning (dus wanerkenning) krities onder die loep met spesifieke fokus op die meester-slaaf-dialektiek. Hegel gee daarmee sy analise van 'n soort bewussynsontwikkeling wat lei tot vervreemde selfbewussyn in sowel die self as die ander (subjek en objek). Die proses wat hierdie soort bewussyn begrond, gee myns insiens 'n fenomenologiese beskrywing en verduideliking van die kognitiewe wortels van rassisme en geweld soos wat dit gemanifesteer word in 'n sogenaamde moderne koloniale mentaliteit (beide in die koloniale en die postkoloniale konteks). Dit bied met ander woorde 'n uiteensetting van hoe rassisme vorm aanneem in die selfbewussyn. Die moontlike wegbeweeg van rassisme na wedersydse erkenning word ondersoek met die doel om te sien hoe wanerkenning hanteer kan word (in die selfbewussyn). Dit word gedoen aan die hand van 'n model van Hegel se bewussynsteorie, wat verskillende soorte intersubjektiewe erkenning in breë trekke uiteensit. Die fokus van hierdie model is die wisselwerking tussen die dinglike en begripsaspekte van Hegeliaanse erkenning in die interaksie van die self (as subjek) met die ander. Hopelik kan hierdie model help om begrip te bevorder van hoe selferkenning, wanerkenning en wedersydse erkenning gepaard gaan met verskillende vorme van bewussyn. Teen die agtergrond van 'n koloniale bewussyn het wanerkenning en wedersydse erkenning 'n beduidende uitwerking op menslike verhoudinge. Fanon het dit verder belig met sy fokus op die rol van ras in die dialektiek en erkenning.

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