Final Insults & Other Family Matters

We didn't want to put her in a nursing home. Until the last minute, and even after that, we believed it could be otherwise. I'd plan to fly Mom down to stay with me. I painted the guest room and made lace curtains. My sister mentally arranged and rearranged the furniture in her apartment, converting the livingroorn into a bedroom for Mom. But in the end, our mother's dying overwhelmed us. She was so difficult, so unhappy to be dying, and not about to impart: words of wisdom and comfort from her deathbed. The medication, Dilaudid, made her very dark, like she used to get on alcohol. Mean things bubbled out of her mouth. When I came to take her home after her second stay in the hospital, she frowned at me and said, “You're not even the person I want to see.” I found it hard to believe it was just the drugs speaking.     

Gödel's and Other Paradoxes

Francesco Berto has recently written “The Gödel Paradox and Wittgenstein's Reasons,” about a paradox first formulated by Graham Priest in 1971. The major reason for disagreeing with Berto's conclusions concerns his elucidation of Wittgenstein's understanding of Gödel's theorems. Seemingly, Wittgenstein was some kind of proto‐paraconsistentist. Priest himself has also, though in a different way, tried to tar Wittgenstein with the same brush. But the resolution of other paradoxes is intimately linked with the resolution of the Gödel Paradox, and with understanding Wittgenstein's views of Gödel's theorems. So this paper discusses some other paradoxes before looking at Wittgenstein's relevant views.     

The Other as Another Other

De Beauvoir and Irigaray are archetypes of two opposed feminisms: egalitarian feminism and radical feminism of difference. Yet a filiation exists between de Beauvoir's claim, that women is Other, and Irigaray's Speculum of the Other Woman. This paper explores the relationship between de Beauvoir's and Irigaray's notion of otherness. It argues that Irigaray deforms de Beauvoir's categories, and that de Beauvoir provides a more coherent prospect for the development of an authentic feminine subjectivity.     

Love and Death—and Other Somatic Transactions

This paper both elaborates and interrogates the transactional model of human experience at the center of Shannon W. Sullivan's Living Across and Through Skins. In particular, it highlights the need (especially given her concerns and commitments) to supplement her account with a psychoanalytic reading of our gendered subjectivities. Moreover, it stresses the necessity to focus on such humanly important—and irreducibly somatic—phenomena as grief and eros.     

Knowing Other People: A Second‐Person Framework

What does it mean to know another person, and how is such knowledge different from other kinds of knowledge? These questions constitute an important part of what I call ‘second‐person epistemology’ – the study of how we know other people. I claim that knowledge of other people is not only central to our everyday lives, but it is a kind of knowledge that is unlike other kinds of knowledge. In general, I will argue that second‐person knowledge arises from repeated interactions with another person, and that it also requires employment of certain cognitive abilities and a unique kind of second‐order knowledge. This paper provides the framework for a second‐person epistemology by examining some of our ordinary claims about what it means to know another person. I describe four conditions that typically characterize knowing another person. Then I describe the psychological grounds of knowing a person. Finally, I conclude with some thoughts about the unique symmetries of second person knowledge and the role of such knowledge in our broader epistemological endeavours.     

Transactional Leadership Revisited: Self–Other Agreement and Its Consequences

In a field study involving 209 leader–follower dyads, we examined leader–follower agreement regarding perceptions of the leaders' behavior style and follower outcomes of performance, organizational citizenship behavior, affective commitment, and trust in the leader. Using the self–other agreement paradigm, we found that agreement about a leader's style as transactional was positively related to these outcomes, whereas there was no relationship between agreement about a leader's transformational style and any of the outcomes. These findings support our view that a shared interpretation of the leader's transactional behavior is essential for positive follower outcomes, and may also be a necessary precondition for the effective use of transformational leader behavior. Implications for theory and future research are discussed.     

The Relational Genesis of Community: Self–Other Dialogue

Of late, there is increasing interest in the dialogical foundations of the self and community. Indeed, dialogical theory points to the embeddedness of community in self–other relations. This article proposes a dialogical approach to community that draws upon four key themes of discourse: the sociality of the self, the realm of interindividual relations, the constructive role of social representations, and the emergent properties of collective action. The ‘between’ constitutes a valuable concept for theorizing fundamental processes of relational existence and responsive meaning‐making, including the co‐constitution of community. In the process of coming into dialogic relation with one another, individuals construct meanings, experiences, and actions that profoundly shape both selfhood and community. Thus conceived, community is founded on dialogic interaction and intersubjective representation, thereby becoming the conscious object of reflection and action. The intention here is to theorize the relational genesis and continued transformation of community through self–other dialogue. Copyright © 2014 John Wiley & Sons, Ltd.