The Soul of Reciprocity Part One: Reciprocity Refused

In this first of a two-part essay, Milbank contends that "Intersubjectivity poses itself both as a problem and as a solution only within the regime of representation that has prevailed since Descartes – although it was foreshadowed by post-Scottish scholasticism." The first part, then, is given over to a deconstruction of modern notions of the self in anticipation of the second part, which is a constructive proposal for a recovery of the soul. In the present essay, then, Milbank's intention is to show that "we should abandon the attempt to modify the regime of subjectivity with postmodern trans-humanism or else phenomenological intersubjectivity, or else again the neo-Kantian ethics of finitude, and instead attempt to recover the regime of the soul."     

The Soul of Reciprocity Part Two: Reciprocity Granted

In "The Soul of Reciprocity Part One: Reciprocity Refused", the case for reciprocity was established in a negative manner. It was shown that its refusal is a crucial aspect of modernity: the result of the interacting influences of modern capitalist economics and an ontotheological outlook that is explicitly modern, not ancient. A disdain for reciprocity thus lies at modernity's very heart. The soul, which, I argued, it allied to reciprocity, was rejected in modernity and the subject was rhetorically advocated in its place. This is true for three crucial instances: Deleuzian transhumanism, Levinasian intersubjectivity and neo-Kantian neo-humanism. All three only re-work the Cartesian and Kantian turn to the subject, which was also a turn away from the soul. "The Soul of Reciprocity Part Two: Reciprocity Restored", establishes a positive case for a postmodern retrieval of the premodern soul of reciprocity.     

State of the Hope: The New Bad Object in the Therapeutic Action of Psychoanalysis

Until recently, most psychoanalytic conceptualizations of the analyst as a new object have tended to equate newness with good experience and safety. Recent papers in the relational literature have explored not only the therapeutic value, but also the inevitability of the patient's experience of the analyst as bad, as well as the analyst's participation in this experience. This author examines the multifarious nature of hope, goodness, and badness in the clinical situation. The patient gets to know not only elements of his or her own self that are held by the analyst, but also ways in which the patient holds elements related to the particulars of the analyst's person in the analytic situation. Shifts in American psychoanalysis regarding conceptualizations of the analyst as a new object are examined. Limitations of a bifurcated approach to goodness and badness in clinical conceptualizations are also explored.     

词汇获得年龄在物体和动作图画命名中的不同作用

本研究目的是考察词汇获得年龄(早与晚)这一因素对物体图画和动作图画命名是否产生了不同的影响。采用物体图画和动作图画命名任务,发现:(1)相比于物体图画命名,动作图画命名的反应时更长,表明动词的产生更为复杂。(2)在物体图画命名任务中,与晚获得词相比,早获得的词产生速度更快;相比而言,在动作图画命名中,晚获得词比早获得词的反应时更短,反应速度更快。基于分析和讨论,我们认为Ao A效应可能发生在图画命名过程中的词汇水平,而非概念水平或反应输出阶段。     

When an Object Appears Unexpectedly: Object Circumvention in Adults

Obstacles often appear unexpectedly in our pathway and these require us to make immediate adjustments. Despite how regularly we encounter such situations only few studies have considered how we adjust to unexpected obstacles in the pathway that require us to walk around them. The authors considered how adults adjust to the possibility of an obstacle appearing and then also how foot placement is adjusted to circumvent an obstacle. Fifteen healthy adults walked down an 11-m walkway, initially they were told this was a clear pathway and nothing in the environment would change (no gate), they then performed a series of trials in which a gate may (gate close) or may not (gate open) partially obstruct their pathway. The authors found that mediolateral trunk velocity and acceleration was significantly increased when there was the possibility of an obstacle but before the obstacle appeared. This demonstrates an adaptive walking strategy that seems to enable healthy young adults to successfully circumvent obstacles. The authors also categorized foot placement adjustments and found that adults favored making shorter and wider steps away from the obstacle. They suggest this combination of adjustments allows participants to maintain stability while successfully circumventing the obstacle.     

Theology, Science, and Relationality: Interdisciplinary Reciprocity in the Work of Wolfhart Pannenberg

The material anthropological proposals of Wolfhart Pannenberg are best interpreted in light of the methodological reciprocity that lies across and holds together his treatments of theology and science. In the context of a response to a recent book on Pannenberg by Jacqui Stewart, this article outlines a new interpretation of his theological engagement with the human sciences. I provide a model of the relationality that links these disciplines in Pannenberg's work and commend its general contours as a resource for the ongoing reconstruction of the interdisciplinary dialogue vis-à-vis the concerns of late modernity.     

Autonomy,Reciprocity, and Responsibility: Darwall and Levinas on the Second Person

Abstract

Stephen Darwall’s The Second‐Person Standpoint converges with Emmanuel Levinas’s concern about the role of the second‐person relationship in ethics. This paper contrasts their methodologies (regressive analysis of presuppositions versus phenomenology) to explain Darwall’s narrower view of ethical experience in terms of expressed reactive attitudes. It delineates Darwall’s overall justificatory strategy and the centrality of autonomy and reciprocity within it, in contrast to Levinas’s emphasis on the experience of responsibility. Asymmetrical responsibility plays a more foundational role as a critical counterpoint to ‘mean‐spirited’ reciprocity than Darwall’s laudable distinction between accountability and revenge, and responsibility even founds this distinction. The experience of being summoned to asymmetrical responsibility amplifies the meaning of ‘authority’, which is a presupposition for Darwall. Finally, asymmetrical responsibility helps develop decentred reasoning, invites risk beyond the boundaries of reciprocity at moments when autonomy appears endangered, reconciles respect and care at the experiential level, and presses to extend the scope of moral obligation.     

Comment: Reciprocity and the Rise of Populism

Res Publica - It has recently been contended that the rise of populism in the US, culminating in the election of Donald Trump, vindicates liberal political theory, and the liberal political theory...     

Object relations in borderlines, depressives, and normals: an examination of human responses on the Rorschach

Recently, researchers and clinicians have become increasingly interested in diagnostic distinctions between borderline and mood disorders. Object relations theory provides a useful framework for the comparison of these two overlapping diagnostic categories. In our study, a measure of object relations as represented on the Rorschach, developed by Blatt, Brenneis, Schimeck, and Glick (1976), was applied to data produced by borderline and depressive inpatients and by normal comparison subjects. Portions of the Blatt measure that tap the subject's experience of human action and interaction distinguish among the three diagnostic groups. Specifically, borderlines tend to understand human action as more highly motivated and human interaction as more malevolent in nature than do either depressive or normals. The data indicate that borderlines experience the object-relational world in a way that is fundamentally different from the way normals and depressives perceive it. Implications are discussed for theories of borderline object relations.     

Framing,Reciprocity and the Grounds of Egalitarian Justice

John Rawls famously claims that ‘justice is the first virtue of social institutions’. On one of its readings, this remark seems to suggest that social institutions are essential for obligations of justice to arise. The spirit of this interpretation has recently sparked a new debate about the grounds of justice. What are the conditions that generate principles of distributive justice? I am interested in a specific version of this question. What conditions generate egalitarian principles of distributive justice and give rise to equality as a demand of justice? My paper focuses on relationalist answers to this question. Advocates of relationalism assume that ‘principles of distributive justice have a relational basis’, in the sense that ‘practice mediated relations in which individuals stand condition the content, scope and justification of those principles’. To say that principles of justice are ‘based’ on and ‘conditioned’ by practice mediated relations is ambiguous. I will here be concerned with advocates of what I call the relationalist requirement, viz. positions which assume that ‘practice mediated relations’ constitute a necessary existence condition for principles of egalitarian distributive justice. Relationalists who endorse this view come in different varieties. My focus is on relationalists that view social and political institutions as the relevant ‘practice mediated relation’. The question at stake, then, is this: Are institutionally mediated relations a necessary condition for equality to arise as a demand of justice? Strong relationalists of the institutionalist cast, call them advocates of the institutionalist requirement, differ in important respects. They argue about what set of institutions is foundationally significant, and they disagree on why only that institutional relation gives rise to egalitarian obligations of justice. My paper engages two ways of arguing for the institutionalist requirement: Julius’s framing argument and Andrea Sangiovanni’s reciprocity argument. The issue at stake are the grounds of egalitarian justice and I will argue that the institutionalist requirement is mistaken. It is not the case that egalitarian obligations of distributive justice arise only between and solely in virtue of individuals sharing a common institution.     

Reciprocity,Vulnerability, and the Moral Significance of Herd Immunity

This article proposes a novel defense of vaccine mandates: such policies are justifiable because they protect the capabilities of individuals who cannot cultivate individual immunity against infection. We begin by considering a nearby argument that has recently enjoyed popularity, which claims individuals have an enforceable obligation to get vaccinated because they have benefited from community protection (often referred to as ‘herd immunity’), and thus they ought to do their fair share in sustaining that public good by getting vaccinated. We object, however, that this kind of argument misstates the ethical basis for vaccine mandates because community protection primarily protects unvaccinated people. We contend that the duty to vaccinate is not fundamentally an obligation to make a fair contribution to a public good from which vaccinated people benefit, but a duty to protect the wellbeing of otherwise vulnerable third parties. We flesh out our view by drawing on Martha Nussbaum's capabilities approach.     

The Representation of an Action: Tragedy between Kant and Hegel

Hegel's theory of tragedy has polarized critics. In the past, many philosophers have claimed that Hegel's theory of tragedy removes Kant's critical insights and returns to pre‐critical metaphysics. More recently, several have argued that Hegel does not break faith with tragic experience but allows philosophy to be transformed by tragedy. In this paper I examine the strength of this revised position. First I show that it identifies Hegel's insightful critique of Kant's theoretical assumptions. Yet I then argue that it fails to note the practical importance of Kant's separation of knowledge and aesthetics. I propose an alternative approach to tragedy that builds from the revised view and yet maintains the autonomy of aesthetics. Tragedy represents an action, a set of events that are internally unified and yet cannot be reduced to theory. This is to say that tragedy confronts us with an aesthetic sphere of making and doing that, while constrained, is incessantly open and free.     

Object relations and multiple personality: an exploration of the literature

Multiple personality is a dissociative hysterical condition in which there are two or more autonomous personalities. Historically multiple personality has been viewed as an oedipal conflict. Case studies, however, indicate the importance of preoedipal dynamic issues as well. Both ego splitting and oedipal repression seem to be the basic defense mechanisms. The depressive position, in which there is integration of good and bad objects, has not been reached. Objects are split on the basis of sex in that the mother is seen as all bad, while the father is seen as all good. Multiple personality can be considered to occupy a position between oedipal and preoedipal development.     

The Gift Economy of Direct Transnational Civic Action: How Reciprocity and Inequality Are Managed in Religious “Partnerships”

How does religion help facilitate civic action in transnational contexts characterized by material inequality and spatial separation? Short‐term mission (STM) travel, a popular activity among U.S. religious groups, exemplifies a recently emerged form of transnational civic action characterized by face‐to‐face, decentralized, pragmatic activity. Our research analyzes how participants in STM‐based relationships manage inequality while pursuing an ideal of partnership across distance. We match data from a mixed methods study of Arizona congregations that produce STM travel with interview data from foreign religious organizations that host STM travelers in El Salvador. We engage gift exchange theory (GET) to show how a discursive repertoire combines with organized gift exchange practices to manage inequality and produce partnership in STM‐based relationships. Our data provide evidence of a unique cultural process, the spiritualization of reception, which emerges during gift reciprocation. This process converts unequal material gifts from foreign hosts into spiritual understanding among STM travelers, stabilizing status indebtedness that could threaten a partnership. This research increases knowledge of STM travel, shows how gift exchange structures can facilitate transnational religious partnerships, and suggests ways to use GET to understand transnational civic action in general.     

间接互惠中的声誉机制：印象、名声、标签及其传递

Alexander在1986年提出了间接互惠的概念, 并在次年出版的《道德体系生物学》一书中进行了系统阐述, 用来解释人类道德以及大规模合作行为的起源。间接互惠一经提出就得到了广泛的关注, 研究者基于进化博弈论的视角对间接互惠进行了诸多研究, 认为人群中间接互惠的大量存在是声誉机制的结果, 并提出了诸如印象分数、名声、标签等不同的声誉机制, 但是目前关于声誉机制的研究大都建立在个体信息可被所有他人观察到的假设之上, 多在个体层面展开声誉机制的研究。今后应该注重在信息不充分情景下开展群体层面上声誉传递机制的研究, 探讨间接互惠中心理机制(如信任、公平等)的作用并提高研究的生态效度。