From Normative Spheres to Normative Practices: New Prospects for Normative Theory after Habermas

Abstract

In this paper I argue against Jürgen Habermas’s theoretical dualism between ethics and morality. I do this by showing how his account of normativity is vitiated by an unnecessary superposition of a social-evolutionary and a theoretical-linguistic account of normativity, and that this brings about theoretical problems that in the end cannot be overcome. I also show that Rainer Forst’s attempt at salvaging Habermas’s distinction is equally doomed to failure, but that his attempt nevertheless invites new and more fruitful avenues for normative theory that are worth exploring. The conclusion of this paper is that traditional notions of ethics and morality can be preserved provided we heavily redefine their meanings and release them from some of the theoretical work they have been expected to accomplish, but that to complete this transition we also need to supersede Forst’s pluralization of normative contexts toward a theory of normative practices that in the end makes the distinction between ethics and morality workable but useless. I begin by first locating the debate about ethics and morality within the context of recent normative theory (§1), and proceed to examine the two main strategies through which Habermas has elaborated his idea of a sharp dualism between ethics and morality (§2). I then introduce a theoretical distinction between what I call a horizontal and a vertical integration of ethics and morality (§3) and contend that whilst only the horizontal is viable, Habermas decidedly prefers the idea of a vertical integration (§4). With this work done, I proceed to complete my critique of Habermas’s argument and show how, by recovering the pragmatist roots of his thought, an alternative solution based on a functionalist understanding of morality could be envisaged (§5). I then conclude by examining Rainer Forst’s attempt at salvaging Habermas’s account, and show that the failure of Forst’s attempts opens the way for new and more fruitful approaches to normative theory which are more likely to recover the pragmatist roots of Habermas’s thought (§6).     

Learning on the Ground: Ecology,Engagement, and Embodiment

If theological education is to prepare religious leaders who will respond faithfully and capably to ecological challenges, what models of teaching and learning will best equip them for this work? In conversation with environmental education theory and examples from diverse learning contexts, this paper proposes a model of “learning on the ground” which is characterized by engaged and embodied pedagogy through participation in earth‐honoring social practices. See a companion essay in this issue of the journal (Kevin J. O'Brien, “Balancing Critique and Commitment”) and a response to both these essays (Forrest Clingerman, “Pedagogy as a Field Guide to the Ecology of the Classroom”) also published in this issue of the journal.     

Le collectif de travail : une protection pour la santé psychologique d’éducateurs d’ateliers industriels en milieu carcéral

Using data from a survey conducted in Psychodynamic of Work in a maximum security penitentiary with monitors of industrial workshops, this paper proposes an understanding of the impact of organizational constraints on the psychological health. This qualitative study shows that the situation faced by these workers produces significant sources of suffering for example, work prevented, oppositions between different groups of workers, rough social relationships, fears and dangers). Few sources of pleasure, based on the team relationship, the challenge of rehabilitation of prisoners and the satisfaction of making quality products. The study identified various defensive strategies to counter the suffering at work. Finally, the discussion focuses on the importance of collective work as a means of protecting psychological health.     

“I get a whiz in my body as I walk past it”: Visceral imaginaries in children's everyday mobilities

This article focuses on how the visceral, sensual and the imagined shape children's everyday mobility experiences and their meaning making around their everyday mobility, thus contributing to the growing field of study on children's emotional geographies and to the field of visceral geographies. By introducing the concept of visceral imaginaries, the role of the imagined in children's spatial and mobile experiences is highlighted and developed. The children further emerge as aged bodies in these visceral processes, as the affective practices and visceral imaginaries position children as aged subjects. The findings are based on a qualitative research project on children's practices and experiences of their everyday mobilities, in which 59 children (7–13 years old) participated, predominantly from white urban middle-class families in a mid-sized municipality in Sweden.     

Analyse des pratiques professionnelles en formation initiale des enseignants : dispositifs et retentissements

The present paper deals with an analysis of professional practices in initial teacher education. We prove how some characteristics of the system, depending on the nature of the proposed protocol or the size of the group, modify the nature of the reflexive work, as well as the perception of the interests and relevance of this kind of system. In order to do so, we rely on a survey precising the main effects and consequences of these systems on the trainee teacher's representations of their professional acts and identity development.     

Indigenous Women’s Ways of Knowing and Healing in Mexico

ABSTRACT

This article focuses on examples of Indigenous ways of knowing in three communities of northern and southern Mexico. It centers on dialogue conducted with Indigenous women from Northern Baja California (Arcelia, the cultural healer from the Kumiai community of San Jose de la Zorra), Oaxaca (Maria Sabina through textual analysis of the only book that houses her healing wisdom), and Chiapas (the Lacandon community of Lacanja Chansayab). It then highlights ways in which the author—an academic woman—brought the wisdom of Indigenous cultures to the center of academic discourse, and how Indigenous women apply their knowledge and wisdom to heal their communities. Lastly, the article concludes with lessons learned from the dialogues with Indigenous women, how they have applied innovative research and healing strategies that depart from Euro-American paradigms, and how they creatively contribute to the development of Indigenous psychologies that are anchored in feminist, popular power.     

Becoming Paladin: The Bodily Ground of World Becoming

In this article I will suggest that futures are made as embodied enactments of individuals and collectives. Values and identities are shaped as postures, gestures, movements, and expressions that are in themselves sites of personal and communal meaning. Bodily organizations are ground for senses of self, and the recognition, and reaction to, the otherness of others. Bodily organizations are shaped in encounters in families and social and cultural institutions that they in turn shape. Kinds of bodies and kinds of bodily enactments are cultivated in different communities. They can be sources of conflict or sources of transindividual and transcultural becoming. In this article I look at some ways bodily meanings are developed in both families and communities. I use the image of Paladin, a fictional television gunslinger character in the 1950s, among others, to describe processes of embodied self-formation that are derived from the media and other extra-familial sources. I look at the polycultural organization of individual psyches in our era, as well as somatically based community conflict and collaboration. I briefly describe how practiced experiences of somatic organization can be used as tools for personal and communal exploration of new possibility.