Intersubjective Relations Research Articles

Development of Key Competences of Students Preparing in the Field of Study to Reception Technicians

The presented article deals with the development of key competencies of students preparing in the study field of reception technician. It describes key competences, the possibilities of developing key competencies and the development of key competences of primary and secondary school students. The article draws attention to the development of key competencies through a professional didactic text focused on the management of the work of a reception technician in a car service and selected options for evaluating professional texts. Expert evaluation methods, according to Turek (2010), were chosen for the evaluation of the professional text. In this part, we focused on the evaluation of features such as content correctness, compliance with the curriculum, clarity of expression and transparency, connection of theory with practice, simplicity, appropriateness and interest, the content side of the curriculum, arrangement of the curriculum into a system, inter-subject relationships, and clarity.
 The results showed that all experts evaluated the features of the professional text on the rating scale 0, +1 and +2. They did not use the ratings -1 and -2. The experts were in the Czech Republic and Slovakia.

POLITICAL CRITIQUE OF AXEL HONNETH'S RECOGNITION OF JURGEN HABERMAS' DELIBERATIVE DEMOCRACY

The purpose of this paper is to express Honneth's critique of Habermas' deliberative democracy. This research uses qualitative methods that are critically analytical in comparing the thoughts of Habermas and Honneth. The theory used is the sociology of knowledge from Karl Mannheim's. In the sociological theory of knowledge Mannheim says that man and his existence in the social environment can not be separated from his environment, a subjectivity that knows there is always interference from the social, political environment in which he lives. The results of this study reveal that the deliberative criticism of Democracy echoed by Habermas still leaves problems. The problem in deliberative democracies hints at rational communication, yet everyone does not have the same knowledge of rationality. For the educated person he has communication and knowledge rationally, but for the unlearned person does not have it, so they must represent his voice. In the Indonesian context, deliberative democracy is still wishful thinking. The public space referred to by Habermas has not yet gained a place in Indonesia, because the representation system that is the hallmark of representative democracy can be said to be pseudo-representation because there is no proportional bargaining position between constituents and their people's representatives. As Honneth's critique of Habermas the weakness of deliberative democracy, Honneth offers a form of intersubjective relation based on three areas of recognition namely love, self-confidence, self-respect, solidarity.

Indigenous Stewardship: Religious Praxis and “Unsettling” Settler Ecologies

ABSTRACT Settler colonialism has been described as a structure, not an event, meaning it is sustained over time through discursive and material means. As settlers began to monopolize lands, new ecologies were built from Indigenous ones, transforming the landscape but also human relations with lands. I expand on Kyle Whyte’s concept of settler ecologies to understand these ecologies as drawing from a metaphysic, a Christian cosmo-logic of divine hierarchy that positions some humans as having ontological superiority over the natural world and other humans. I draw from decolonial, Indigenous, and settler colonial theory to explore how settler ecologies reterritorialize the land through racial-religious formations, what Aboriginal scholar, Aileen Moreton-Robinson calls the white possessive, and become naturalized in a modern context through secular, biopolitical discourses of development. I argue that these settler ecologies are “unsettled” through the sacred directive of stewardship movements that emerge from the unifying, intersubjective relations of ceremonial life.

PERWUJUDAN KONTRA RADIKALISME DI PONDOK PESANTREN AL-KARIMIYAH DEPOK

With the claims of terrorist nests to pesantren, the reputation of Islamic educational institutions has become negative. There needs to be a new breakthrough in managing Islamic educational institutions to improve their reputation. One of them is implementing an educational model that counters radicalism in the pesantren environment, because pesantren as an Islamic educational institution with an open ideology and will easily accept differences. One of the pesantren that implements a counter-radicalism education model is the Al-Karimiyah Islamic Boarding School, Sawangan Baru, Sawangan, Depok City. So, the author is interested in researching the pesantren. This study uses qualitative by emphasizing field studies (field research). This research begins with social construction which is inter-subjective, diverse and requires an overall understanding and inter-subjective relationship of symptoms. The results show that the process of realizing counter-radicalism values ​​at the Al-Karimiyah Islamic Boarding School is through programs and management that lead to that goal. Furthermore, Islamic programs and studies fostered in Islamic boarding schools produce students who are tolerant and sociable.

Social geography III: Emotions and affective spatialities

The emotions and the affective qualities of space (i.e. affective spatialities) have featured prominently in social geography research. This report discusses how recent studies have taken seriously earlier critiques of affect theory, foregrounding intersubjective relations, collectives and the socio-spatial hierarchies of power instead. The emotions can be mobilised to serve entrenched interests or challenge power hierarchies in social life, including through digitally mediated spaces. Whether in real or digital life, emotional labour and emotion work are constitutive of temporality, sociality and spatiality. The report concludes by reflecting on what ‘caring-with’ the emotions means for our institutions and the international academy.

On a Universal Tendency to Debase Retranslations; or, The Instrumentalism of a Translation Fixation

AbstractSome readers prefer an earlier translation in which they encounter a source text, particularly a canonized work, over later versions of the same text. The decisive encounter is so compelling as to establish an enduring attachment that entails denigration or outright rejection of later versions. Insofar as the attachment suggests obsessiveness, it can be called a fixation. The readers’ responses share features that transcend membership in specific linguistic communities and cultural institutions: they value a high degree of readability, which is construed as an indication of greater equivalence to the source text. Here the readers reveal their assumption of an instrumental model—that is, an understanding of translation as the reproduction or transfer of an invariant contained in or caused by the source text, an invariant form, meaning, or effect. The fixation can be illuminated by considering the intersubjective relations in which the preferred translation is first encountered. Cases recorded or represented in literary texts enable a more incisive account of the conditions that shape the reader's experience: John Keats's poem “On First Looking into Chapman's Homer” (1816) and Vladimir Nabokov's novel Pnin (1957). These texts disclose an identity-forming process that can be deepened with Jacques Lacan's concept of the “object a.” The instrumentalism that underpins the fixation deserves consideration because it would in effect deny or stop cultural change, innovative interpretation, the very practice of translation.

Time in the State of Dementia Caregiving in South Korea: When Care Becomes (Non-)Waiting.

Exploring how time emerges as a central problem for lone family caregivers of people with dementia, this article draws attention to care as a way of being in time with others. In addition to active doings that are oriented toward achieving goods that have drawn much attention in recent anthropological discussion on care, care of an intimate other often entails the state of being for the caregiver on which another person's way of being in the present heavily relies. Examining how time is experienced among caregivers who strive to live in the dyadic world of home-based dementia care in South Korea, I consider care as (non-)waiting both in the long term, anticipating the end of the state of caregiving, and in everyday life anticipating small and large fluctuations and interruptions. In the state of caregiving, time is experienced as tense, repetitive, and chronic, which needs to be endured in order for an intimate other to be within the family. Lone caregivers' accounts of the overwhelming weight of care-time both allow and demand us to consider care as a way of being in time with the other, and attend to the experiences of lived time constituted by the difficult intersubjective relationship and its effects on the possibility of having a sense of the near future. This article calls for attention to caregiving as a state in which temporalization becomes challenging, if not impossible.

Child‐safe organizations and the ethics of empowered inclusion

AbstractThe emergence of the ‘child‐safe’ organization requires close attention to practices that contribute to children's wellbeing and safety. Based on data collected in schools, residential care and disability services, this article argues for a more nuanced understanding of the ethical frameworks informing practice in these settings. Findings suggest both young people and adults predominantly describe ethical practice in terms of intersubjective relations. This ethical relationality is understood, less in terms of vertical responsibilities of care (largely the domain of adults and shaped by institutional norms), and more in terms of vertical and horizontal (interpersonal) relations, giving way to more empowered inclusion.

Antropoloogiline vaade tööle: mõtisklusi kaevuritest ja diginomaadidest

This article gives an overview of how to research work and labour from an anthropological perspective. Based on the examples of my ethnographic research with miners, teachers and digital nomads, I show how the anthropology of work is based both on the dark anthropology of suffering and the dispossessed as well as the anthropology of the good. Anthropology of work, like anthropology in general, is characterised by a holistic approach, cultural relativism and the ethnographic method. I present five points that I have developed in my own research. First, based on the political economy approach, I argue that at the core of the anthropology of work are global inequalities and their everyday expressions at the workplace. I bring examples of my work in an underground mine in Estonia where miners try to regulate and control the tempo of everyday work while the managers try to make them work faster and more, and how such micro-tempo of the everyday is an expression of larger class structures. I also bring an example of the overlap of class and ethnicity among working-class Russian speakers in Estonia. I then discuss how anthropologists also consider the wider political-economic dimension as the industrial accidents in a Kazakhstani coal mine are affected by the global economic situation as well as global inequalities. Secondly, following David Graeber, I argue that work should be studied as producing both material value and immaterial values. I discuss how miners find salary and respect for their job both important and how Estonian teachers produce value in the future labour force and values as the moral base of society simultaneously and feel that they should be given both a decent salary and an immaterial value expressed in their autonomy and professionalism for their work. In neoliberal Estonia, where different values dominate and other professions are more appreciated, they claim to be lacking both. Thirdly, I argue that anthropological research looks at work from a wider perspective than just paid employment and considers also reproductive work. I bring an example of the transformation of women’s work in a Kazakhstani coal processing plant where the specialist work of regulating the production process has gradually been taken over by cleaning work akin to domestic reproductive tasks, invisible and unappreciated. Fourthly, I emphasise the embodied nature of work and how it creates intersubjective relations between bodies and inanimate objects such as machines or computer programmes. Finally, anthropology as a discipline that does not take the status quo for granted, is a good tool for questioning the centrality of work and dominance of the Protestant work ethic in the contemporary capitalist world. Based on the example of my work with digital nomads, I discuss how these young professionals knowingly decrease their work hours and are trying to spend their time on other pleasant non-commodified activities. Despite this, it is hard to completely denounce the dominant Protestant work ethic. I conclude by calling for both dark and utopian anthropology of work and more interdisciplinary collaborations.

Personality traits that contribute to the non-recognition of lies

In the era of the dominance of information technology, the problem of recognizing true and false information is becoming particularly relevant. The purpose of the article is to analyze the phenomenon of lying and the factors affecting its recognition. We believe that lying is not only a distortion of information, but also a form of intersubjective relations. The deceiver creates a closed "world" for the deceived, an information cocoon that replaces reality. This creates a relationship of different levels of two subjects, the deceiver and the deceived, their inequality and the imbalance of the situation. Sensitivity to unjustified inequality of psychological positions in relationships, to disequilibrium in the situation of relationships, according to our assumption, plays an important role in the recognition of lies. The article presents the results of a study of the influence of personality traits that contribute to the non-recognition of lies. An experiment was conducted in which research participants were asked to recognize 10 true and 10 false messages. According to the results of the experiment, the subjects were divided into two equal groups: relatively poorly recognizing lies and relatively well recognizing lies. The properties characteristic of those who do not recognize lies well turned out to be: the tendency to overestimate self-attitude (to put oneself above others), pragmatism, imperiousness, combined with emotional restraint, conformity, etc. Also, those who do not recognize lies are characterized by a lower level of integration and coherence of personal structures. There is some reason to say that poor lie recognition is also promoted by the lower importance of the moral factor in the relationship.

The Social Phenomenology of Alfred Schutz and the Development of Special Education in Society

Teaching profession is considered to be a social action that is set in the life-world, where intersubjective relations are demonstrated and must be valued by the teacher in any circumstance in which it acts. In an attempt to equalize educational opportunity for all learners, a deep insight into education of exceptional students is emphatically given due consideration. This study drew attention to the main idea of social phenomenology of Alfred Schutz and how it could be of assistance in providing a full integration of exceptional students in society. It presented the needs of implementing social action to different kinds of exceptionalities in special educational system from the perspective of social phenomenology of Alfred Schutz. By incorporating Schutz’s conceptional theory of social action into special education, this paper recommended that the special education teachers should be more concerned on mutual understanding and accepting the subjects’ psychological state of mind and other problems they encounter academically. They should value and apply the aspects accentuated by this theory within the educational framework.

Resurrection Reading: Margaret Cavendish Drafts the Afterlife

Margaret Cavendish’s quest for intellectual and literary fame garnered infamy during her own lifetime—so she extended her pursuit of favorable renown into the afterlife, envisioning “a glorious resurrection in following ages” (“To the Two Universities,” in Philosophical and Physical Opinions [1655]). She sought to impart a residue of herself in her texts which could then be reanimated in the minds of readers: “I am industrious,” she declares, in Sociable Letters (1664), “to do some Work, wherein I may leave my Idea, or live in an idea, or my Idea may Live in Many Brains.” This essay situates Cavendish’s vision of living in the “many brains” of future readers within both her natural philosophical and fictional works. From the notions of perception, conception, and the composition of matter put forth in her Observations upon Experimental Philosophy (1666), I extrapolate a theory of reading consonant with Cavendish’s vitalist-materialist worldview. From the speculative appendix of her Grounds of Natural Philosophy (1668), I piece together a theory of resurrection and the mechanisms by which a fully material authorial afterlife might plausibly arise. These operations remain tentative in Cavendish’s explicitly scientific works, but they are more centrally enacted in her fictional Blazing World (co-published with Observations in 1666). I suggest that this text’s famously baffling scenes of soul-swapping, body-hopping, and world-building coalesce in modeling the kind of vulnerable authorship, collaborative readership, and intersubjective relationships that could produce the “glorious resurrection” in the minds of others to which Cavendish aspires. [S.R.]

Chapitre 7. Repenser la communauté virtuelle avec Michel Henry

This article presents a phenomenological approach of a virtual society. Michel Henry outlined a phenomenology of living community and a critical approach of the technical and technological progress. Those approaches call into question the possibility of intersubjective relations within virtual society during the current sanitary crisis that led to a lack of live communication. There couldn’t be neither being – with, nor being – in – common disincarnate, every intersubjective relation needs a living charnel presence.

De l’entropie au principe de l’énergie libre : métapsychologie de la pulsion de mort et des enveloppes psychiques. Partie 2

ContextThis paper proposes an overview of the articulation between psychoanalytic metapsychology and contemporary work in cognitive neurosciences concerning entropy and the free energy principle. ObjectiveThe objective is to bring these two disciplines into dialogue in order to clarify the fundamental principles of psychoanalytical metapsychology and to better understand the development of the psychic apparatus. MethodsAfter having described the theory of envelopes as Markov chains proposed by the neuroscientist Karl Friston, we sum up the theory of psychic envelopes developed by psychoanalysis. ResultsIt appears that the psychic apparatus must integrate and bind free energy, at its different levels, by the creation of envelopes and the internalization of early intersubjective relationships. InterpretationsIt is possible to consider different forms of psychopathologies as resulting from defects of this work of regulation and transformation, based on the principles of free energy and entropy.

The analysis of gestural and verbal pragmatic markers produced by Mild Cognitive Impaired participants during longitudinal and autobiographical interviews

ABSTRACT Context This corpus-based study presents a multimodal analysis of verbal pragmatic markers and non-verbal pragmatic markers in elderly people with Mild Cognitive Impairment aged over 75 years. Methods The corpus collection and analysis methodology has been described in the Belgian CorpAGEst transversal study and the French VintAGE longitudinal and transversal oriented pilot studies. The protocols are available online in both English and French. Results & Conclusion Our general findings indicate that with ageing, verbal pragmatic markers acquire an interactive function that allows people with MCI to maintain intersubjective relationships with their interlocutor. Furthermore, at the non-verbal level, gestural manifestations are increasingly used over time with a preference for non-verbal pragmatic markers with a referential function and an adaptive function. We aim to show the benefits of linguistic and interactional scientific investigation methods through cognitive impaired ageing for clinicians and family caregivers.

Réis, Ruis, Raés, Raos: Frames of Intersubjective Relations of Manggarai People (Philosophical Studies Based on Gabriel Marcel's Concept of Intersubjectivity)

The main focus of this article is to explore the wealth of intersubjective values contained in activities réis, ruis, raés, raos Manggarai people. The goal to be achieved is to make local wisdom réis, ruis, raés, raos as a presentation of philosophical thought that contributes to the civilization of rationality of the Indonesian nation. The concept of intersubjectivity in activities réis, ruis, raés, raos occurs because the relationship that is built based on these four activities will become a relationship that is intimate, harmonious, constructive, equal, parallel, and humane-human. To understand and study culture réis, ruis, raés, raos, this article uses Gabriel Marcel's concept of intersubjectivity. The research methodology used is qualitative research with a literature study approach. This study found that réis, ruis, raés, raos are frames of Intersubjective relations of the Manggaraian people. This research contributes to how to overcome the phenomenon of individualism that is rife in the lives of the Manggarai people today due to the lack of exploration and deep meaning of the intersubjective values contained in the activities of réis, ruis, raés, and raos.

Affective boundaries: The power effects of objects of emotion in collaborative encounters

Organization studies has (re)turned to affect, a development that has brought affective tensions—build-ups of energy, or vitalities—to the fore of research. Previous studies on affect in organizations underline the organizational and transformational effects of affective milieus or atmospheres. I contribute to this research with a micro perspective on how affect shapes intersubjective relationships. I do so through an ethnographically inspired study of SusPens, a fin-tech start-up that uses algorithmic tools to screen sustainable investments. In the course of my empirical engagement, I identified recurring tensions in the collaboration between tech professionals and business professionals. I unpack these tensions in three collaborative encounters, focusing on how the algorithm functioned as a common reference point as well as a barrier for the collaboration. To conceptualize the observed tensions, the article builds on Sara Ahmed’s concept of objects of emotion and introduces affective boundaries as a theoretical construct for understanding the power effects of affective circulation. The article details how affective boundaries are installed through the affective misalignments that arise as the algorithm circulates as an object of emotion among the team members. The article concludes that the installment of affective boundaries delineates who is included in and who is excluded from the collaboration, pointing to how power works affectively in intersubjective relations, empowering some and disqualifying others.

Untranslatability and the ethics of pause

ABSTRACT Untranslatability has been seen as a problematic concept in Translation Studies, rooted in outdated views of translation as doomed to failure. In this paper, I argue against such a view of untranslatability to make two claims. The first is that at least a temporary untranslatability is the condition of translation, without it translation would be redundant. The second is that untranslatability offers us both an ethical and descriptive model for intersubjective relations such that it does not merely refer to a textual practice but also to ways in which we relate to each other as human beings. In the first part of the paper, I engage with two critics of untranslatability – Ricoeur and Venuti – to claim that in their rejection of the untranslatable, they lose something productive. Against a view of the untranslatable as something ‘sacred’, as described by Heidegger; I argue that we might think of the untranslatable as that which exceeds our understanding yet generates the desire to understand at all. Drawing on the work of Derrida, Levinas, and Cassin, I claim that the untranslatable offers us a way of thinking of translation and understanding in general as ethical when they are paused, suspended, or interrupted.

Agência dos Objetos no Abandono de Consumo de Alimentos

ABSTRACT Objective: we aim to understand how objects influence the practice of abandonment of unhealthy food categories. Theoretical background: previous studies explore different typologies to explain variations in anti-consumption behavior and abandonment of product categories from a consumer-oriented perspective. In this study, we follow the new materialism onto-epistemology to recognize that objects have agentic capacities in anti-consumption practices. Specifically, we highlight the abandonment of certain food categories as the interruption of an intersubjective relationship involving consumers and objects. Method: our empirical plan adopts an interpretive perspective to describe practices of abandonment of soft drinks and meats and the way consumers build new relationships with these objects. Data collection makes use of in-depth interviews. Results: the results indicate that the nutritional and production characteristics of these foods negatively impact the lives of consumers, other living beings, and nature. To mitigate this impact, consumers adopt abandonment practices attempting to break with the procedural relationship and the effects of these objects on their lives and on nature. Conclusions: theoretical contributions reveal that the procedural relationship between objects and consumers operates at different levels of complexity, according to the agentic capacity of the object, limiting or making easy the abandonment of unhealthy food categories.

The Crisis of Community and the Chances for Recovery. What Arendt and Camus Can Teach Us

The focus of the article is the question of the possibilities of social interaction at critical moments in history, when interpersonal ties are extremely weakened and people are compelled to withdraw into themselves. Concern for one’s personal security becomes more prominent in human existence when there is a severe lack of freedom. The realm of intersubjective relationships derived from life’s natural environment becomes a zone of ongoing risk. Philosophical reflection frequently turned to this subject and proposed different possibilities after World War II, which made the issue of the breakdown of the public sphere as sharp as possible. Among the first thinkers to focus on the interdependence of the two facets of human life — the existential and the collective — were Hannah Arendt and Albert Camus. “The Banality of Evil”, which Arendt wrote after reporting the trial of Nazi war criminal Adolf Eichmann, and Camus’s “The Plague” are two important twentieth-century writings that are used in the article to show the connections between these topics. “The Plague”, conceived as a kind of monument to the heroes of the French Resistance, marks the transition in Camus’s philosophy from absurdity to rebellion, connecting disparate individuals. In the process of collective struggle against the epidemic, the heroes of the novel establish the so-called space “between”. It is reminiscent of Arendt’s interpretation of the world as a common place of interaction and dialogue that connects all participants and, at the same time, preserves their autonomy. In this context, the Eichmann case is a crime aimed at destroying the plurality that is necessary for the existence of mankind.