Literature professors were comfortable with this kind of argument because they thought of identity as something that was hybrid, intersubjective, performed.
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Benjamin's 2004 article "Beyond doer and done to: An intersubjective view of thirdness" is the 4th most cited journal article in the field of psychoanalysis. Benjamin, J. (2004). Beyond doer and done to: An intersubjective view of thirdness. Psychoanalytic Quarterly, LXXIII.
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Lily creates space and its content simultaneously, condensing places, characters, and verbality into forms and their enveloping intersubjective space.
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Trends in intersubjective psychoanalysis have accused traditional or classical psychoanalysis of having described psychic phenomena as "the myth of isolated mind" (i.e. coming from within the patient). Psychoanalyst and philosopher Jon Mills, has criticized this accusation as a misinterpretation of Freudian theory. However, the intersubjective approach emphasizes that psychic phenomena are contextual and an interplay between the analyst and analysand.
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Within the 'Natural Attitude of Everyday Life', the subject's role in the constitution of meaningful objects is better understood as a reading off, or interpretation, of the meaning from the object-as-intended. This reading off, or interpretation, of the object's meaning is an intersubjective achievement of the intending subject that takes place within the intersubjective realm of the natural attitude.
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He proposes, instead, critical good faith, which he argues requires respect for evidence and accountability in the social world, a world of intersubjective relations.
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It has six defining characteristics. The characteristics are: intersubjective limitations, spontaneously emergent work feelings, tolerance of ambiguity, heterarchy of values, integrated self identity and authenticity, and community.
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Chapter Six of Pure Theory of Law has Kelsen present his celebrated identity theory of law and state. This is Kelsen's highly functional theory of the state and the law as representing the same entity. It is not to be confused with the sociological domain or the cultural domain of intersubjective activity. Nor is it to be confused with the political or even the religious domain of intersubjective interaction among individuals.
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Social Interactional Model, deriving from phenomenological sociology and ethnomethodology, emphasizes the intersubjective and objective features of sensemaking. Intersubjective feature reveals that people always try to obtain subjective meanings of others. In CMC, communicators are required to actively figure out whether they share meanings with others, including computers. In this process, people are expected to use normal form objects, terms and utterances to portray correctly the contexts and experiences in order to let computer recognize.
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The scientific principle of replication of findings by investigators other than those that first reported the phenomenon is simply a more highly structured form of the universal principle of intersubjective verifiability.
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In addition to his work on empathic accuracy, Ickes has made a broader contribution to the study of intersubjective social cognition. His 1994 article with Richard Gonzalez was the first to draw a strong distinction between subjective social cognition, which occurs entirely in one person's mind and concerns either imagined, reflected-upon, or anticipated interaction, and intersubjective social cognition, which occurs during an actual, ongoing social interaction and involves the intersubjective experience of the interaction partners. Subsequent papers have elaborated this distinction, which owes much to the existentialist influence of writers such as Alfred Schütz and Maurice Merleau- Ponty. Similarly, Ickes's development of a method for measuring empathic accuracy is only part of his broader contribution in applying innovative methods to the study of naturalistic social cognition.
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In the last chapter, "Save the Mother", turning to new developments in biology, Oliver suggests a new model for conceiving of intersubjective relationships that moves us beyond the violent master-slave dialectic.
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It is frequently objected by Weberian sociologists (those in the tradition of Max Weber) that Marx paid insufficient attention to the intersubjective dimension of social relations, i.e. the meanings consciously attached by people to their social interactions. However, Marx's argument is that these subjective or intersubjective meanings permit of infinite variations, and therefore cannot be the foundation for a genuine science of society. Individual meanings depend on shared meanings, and these shared meanings arise out of objective circumstances which exist independently of individuals.
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Nozick identifies three strands to the notion of an objective fact/truth. # It is accessible from different angles. # There can be intersubjective agreement about it. # It holds independently of people's beliefs, desires, observations, measurements.
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Interaction theory supports the notion of the direct perception of the other's intentions and emotions during intersubjective encounters. GallagherGallagher, S. (2005). How the Body Shapes the Mind. Oxford: Oxford University Press/Clarendon PressGallagher, S. 2008.
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Toward a theory of divinatory practice. Anthropology of Consciousness, 17(2), 62-77. doi.org/10.1525/ac.2006.17.2.62 Tedlock, B. (2007). Bicultural dreaming as an intersubjective communicative process. Dreaming, 17(2), 57–72. doi.org/10.1037/1053-0797.17.
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When people interact with a covert echoborg they tend to engage in more intersubjective effort. The cyranoid and echoborg methods can be used to mix and match bodies and cognition sources opening up a broad range of research questions.
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Online discussion platforms can engage people in collective reflection and exchanging perspectives and cross-cultural understanding. Public display of ideas can encourage intersubjective meaning making. Online discussion platforms may be an important structural means for effective large- scale participation.
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Thomas McCarthy, Boston: Beacon Press, 1984. The structures of argumentative speech, which Habermas identifies as the absence of coercive force, the mutual search for understanding, and the compelling power of the better argument, form the key features from which intersubjective rationality can make communication possible. Action undertaken by participants through a process of such argumentative communication can be assessed as to their rationality to the extent which they fulfill those criteria. Communicative rationality is distinct from instrumental, normative, and dramaturgical rationality by its ability to concern all three "worlds" as he terms them, following Karl Popper—the subjective, objective, and intersubjective or social.
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Frankfurt School philosopher Axel Honneth (2008) reformulates this key "Western Marxist" concept in terms of intersubjective relations of recognition and power.Honneth, Axel. 2008. Reification: A New Look, with responses by Butler, Judith, Raymond Geuss, and Jonathan Lear. New York: Oxford University Press.
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Psychosis for Lacanians is the exact opposite of the Name of the Father – the absence of that identification with the symbolic order which ensures our place in the shared intersubjective world of common sense.Slavoj Žižek, Enjoy Your Symptom! (London 2008) p. 88 and p.
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In a series of essays he too developed - with reference to Simmel and Freud - a systematic consideration on the figure of the Third: Triads (sociology) seem for intersubjective relationships and institutions to be just as well constitutive than the Dyad (sociology) or the Other (Alterity).
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Intersubjective verifiability is the capacity of a concept to be readily and accurately communicated between different individuals ("intersubjectively"), and to be reproduced under varying circumstances for the purposes of verification. It is a core principle of empirical, scientific investigation.Philosophy of Mind. Jaegwon Kim. 2005.
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The contradiction between the truths derived from intersubjective verification and beliefs based on faith or on appeal to authority (e.g., many religious beliefs) forms the basis for the conflict between religion and science.The Marriage of Sense and Soul: Integrating Science and Religion. Ken Wilbur. 1998.
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Honneth has put forward the view that political and economic ideologies have a social basis, meaning they originate from intersubjective communication between members of a society. Honneth criticises the liberal state and ideology because it assumes that principles of individual liberty and private property are ahistorical and abstract when in fact they evolved from a specific social discourse on human activity. In contrast to liberal individualism, Honneth has emphasised the intersubjective dependence between humans, namely that human well-being depends on recognising others and being recognised by them. With an emphasis on community and solidarity, democratic socialism can be seen as a way of safeguarding this dependency.
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"Anorexia nervosa" is also misplaced. She felt an extreme urge for weight loss. Through his adoption from Buber of the importance of the concept of dialogue, Binswanger can also be seen as an ancestor to intersubjective approaches to therapy.Donna M. Orange, Thinking for Clinicians (nd) p.
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Tagg argues that this sort of music semiotics is musogenic, not logogenic, i.e. suited to expression in music rather than in words, and that the combination of intersubjective and interobjective procedures can, inside a given cultural context, provide reliable insights into the mediation of meaning through music.
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64 ()Knowledge in Ferment: Dilemmas in Science, Scholarship and Society. Adriaan in ’t Groen, Henk Jan de Jonge, Eduard Klasen, Hilje Papma, and Piet van Slooten, Eds. 2007. Leiden University Press, p. 265 () Although there are areas of belief that do not consistently employ intersubjective verifiability (e.g.
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The rule of abstinence has come under increasing challenge by Interpersonal and Intersubjective psychoanalysis,A. Fayek, The Crisis in Psychoanalysis (2009) p. 37 concerned about the inflexibility of the rule, and the way its relentless application may provoke unnecessary hostility, even an iatrogenic transference neurosis.R. Stolorow et al eds.
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Around seven months, the child begins to be aware that her thoughts and experiences are distinct from those of other people, that there is a gap between her subjective reality and that of other people. However, with proper attunement by the primary attachment figure, the child also becomes aware that this gap can be bridged through intersubjective experiences, such as sharing affect and focus of attention. A lack of such attunement, as could happen, for example, if the mother suffers from depression, can deprive the child of sufficient intersubjective experiences, leaving the child unable to connect to other people in any meaningful way, which Stern believes may underlie narcissistic personality disorder and antisocial personality disorder.
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Regarding therapy, Stern highlights the importance of "now moments" as a potential for change and growth in the client as well as the therapist, but also in the therapeutic relationship. These can be described as moments of intersubjective emotional relatedness and are, in Stern's opinion, necessary for positive therapeutic outcome.
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The Independent Analysts Group of the British Psycho-Analytical Society ("Contemporary Freudians") are—like the ego- psychologists (e.g. Heinz Hartmann) or the intersubjective analysts in the States—perhaps best thought of as "different schools of psychoanalytic thought,"Padel, John H. 1987. "Freudianism: Later Developments." In The Oxford Companion to the Mind, edited by R. Gregory.
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Wild-living chimpanzees from despotic social hierarchies, most interactions involving calculations of dominance and submission. An adult chimp will strive to outwit its rivals by guessing at their intentions while blocking them from reciprocating. Since bi-directional intersubjective communication is impossible under such conditions, the cognitive capacities necessary for language don't evolve.Tomasello, M. 1999.
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Heinz Kohut is commonly considered the pioneer of the relational and intersubjective approaches. Following him, significant contributors include Stephen A. Mitchell, Jessica Benjamin, Bernard Brandchaft, James Fosshage, Donna M.Orange, Arnold Modell, Thomas Ogden, Owen Renik, Harold Searles, Colwyn Trewarthen, Edgar A. Levenson, J. R. Greenberg, Edward R. Ritvo, Beatrice Beebe, Frank M. Lachmann, Herbert Rosenfeld and Daniel Stern.
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Journal of Contemporary Religion, vol 26, no. 3, pp. 355-370. From Marx he gained his understanding of 'society' as the ensemble of social relationships: "what exist in the social world are relations – not interactions between agents or intersubjective ties between individuals, but objective relations which exist 'independently of individual consciousness and will'."Bourdieu, Pierre, and Loïc Wacquant. 1992.
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Since the early 1990s, he has been increasingly active in publishing articles in liberal daily papers and magazines in which he argues for a new, more critical approach to religion.Farzin Vahdat: "Post-revolutionary Islamic modernity in Iran: the intersubjective hermeneutics of Mohamad Mojtahed Shabestari" in Suha Taji-Farouki (ed): Modern Muslim Intellectuals and the Qur'an, Oxford University Press, 2004.
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He elaborated three major concepts coined by Freud and Ferenczi: projection, introjection, internalization. They noticed that patients could project their fantasies on other subjects, introject good objects or internalise intersubjective relationships. This remark provided the theoretical grounds for psychoanalysis. Tisseron said that all stress is mediated by the seven senses (including proprioception and vestibular perception) coupled with non- and verbal communication.
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As one form of behavior, the psychological aspects of sexual expression have been studied in the context of emotional involvement, gender identity, intersubjective intimacy, and Darwinian reproductive efficacy. Sexuality in humans generates profound emotional and psychological responses. Some theorists identify sexuality as the central source of human personality. Psychological studies of sexuality focus on psychological influences that affect sexual behavior and experiences.
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Honneth's work focuses on social-political and moral philosophy, especially relations of power, recognition, and respect. One of his core arguments is for the priority of intersubjective relationships of recognition in understanding social relations. This includes non- and mis-recognition as a basis of social and interpersonal conflict. For instance, grievances regarding the distribution of goods in society are ultimately struggles for recognition.
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Ecopsychology: Restoring the Earth, Healing the Mind, Sierra Club Books (1995) p.183 et seq. Contemporary American forms of psychoanalysis, such as relational psychoanalysis and intersubjective psychoanalysis, have had an impact upon Gestalt Practice, leading to the development of Relational Gestalt Practice by Dorothy Charles.Dorothy Charles, Relational Gestalt Practice She teaches this practice at Esalen, and in Japan, Spain and Greece.
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Those personal boundaries are the intersubjective limitations of the work relationship. For instance, a cabin crew member may be absolutely repulsed by vomit, but when a passenger vomits that cabin crew member controls the disgust and helps calms the passenger down. Spontaneously emergent work feelings: Feelings about work emerge in response to work tasks. Generally these form around the organizations climate and environment.
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This is natural and management should not try to ascribe feelings to employees. When spontaneous feelings emerge they should be dealt with within the previously set intersubjective limitations. :Example: An example of this would be a study done on hair stylists. The study found that for the employee they found enjoyment when a customer confided in them about a private matter.
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For Habermas, the goal of coming to an understanding is "intersubjective mutuality ... shared knowledge, mutual trust, and accord with one another". In other words, the underlying goal of coming to an understanding would help to foster the enlightenment, consensus, and good will necessary for establishing socially beneficial norms. Habermas' goal is not primarily for subjective feeling alone, but for development of shared (intersubjective) norms which in turn establish the social coordination needed for practical action in pursuit of shared and individual objectives (a form of action termed "communicative action"). As an interdisciplinary subject, universal pragmatics draws upon material from a large number of fields, from pragmatics, semantics, semiotics, informal logic, and the philosophy of language, through social philosophy, sociology, and symbolic interactionism, to ethics, especially discourse ethics, and on to epistemology and the philosophy of mind.
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By addressing familial relations as formative relationships in the development of our conceptions of ourselves as individuals in relationships, she develops novel notions of subjectivity and intersubjectivity that refigure our notions of ourselves and our notions of our relations to others. By articulating alternative ways to conceive of ourselves as subjects, Oliver develops an alternative intersubjective approach to ethics or questions of values, family values.
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'Stern, (1985) p. 102 &n; Thereafter, at the next stage of the subjective self, 'for there to be an intersubjective exchange about affect...the mother must go beyond true imitations, which have been an enormous and important part of her social repertoire during the first six months or so', and develop 'a theme-and-variation format...purposeful misattunements'.Stern, (1985) p. 139 and p.
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The term “stock of knowledge” was coined by Schütz. This concept is vital to phenomenological sociologists and their claim that social reality is intersubjective. While phenomenologists tend to focus on establishing the structures of “intentional consciousness,” as Husserl calls it, proponents of phenomenological sociology are interested in the structures of the “lifeworld.” The latter refers to the world as directly experienced through the subjectivity of everyday life.
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Intersubjective limitations: This is a necessary restriction known by individuals in the organization that helps them adequately work with and respond to one another . Just as individuals do in personal relationships, they need to respect emotional boundaries in professional ones. :Example: If a coworker feels certain emotional expressions or topics are inappropriate, you will not discuss them. Similarly, they will respect what you find inappropriate.
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Sandler, Internal Objects Revisited (1998) p. 42 The concept of role responsiveness has subsequently been taken up more widely in British psychoanalysis,Patrick Casement, Further Learning from the Patient (1990) p. 8 and p. 165-6 as well as by intersubjective analysts, who see at least one aspect of countertransference as the therapist's reaction to the role the patient wishes to force upon them.
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The term "intersubjectivity" was introduced to psychoanalysis by George Atwood and Robert Stolorow (1984), who consider it a "meta-theory" of psychoanalysis. Intersubjective psychoanalysis suggests that all interactions must be considered contextually; interactions between the patient/analyst or child/parent cannot be seen as separate from each other, but rather must be considered always as mutually influencing each other. This philosophical concept dates back to "German Idealism" and phenomenology.
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Robert D. Stolorow (born 1942) is a psychoanalyst and philosopher, known for his works on intersubjectivity theory, post-Cartesian psychoanalysis, and emotional trauma. Important books include: Faces in a Cloud (1979, 1993), Structures of Subjectivity (1984, 2014), Psychoanalytic Treatment: An Intersubjective Approach (1987), Contexts of Being (1992), Working Intersubjectively (1997), Worlds of Experience (2002), Trauma and Human Existence (2007), and World, Affectivity, Trauma: Heidegger and Post-Cartesian Psychoanalysis (2011).
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He also questioned the connection between storylines such as the Vidiians to the spread of urban legends involving organ trafficking.Muir (2006) p. 107 In his 2016 The Politics of Star Trek, political scientist George A. Gonzalez argued that the Vidiians served as a critique of realpolitik. He described the alien species as built on an "intersubjective agreement that does not recognize the rights of others to their bodies/organs".
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Research methodology based on intersubjective dialogue and an egalitarian relationship between the research team and those being researched (Gomez & Latorre, 2005).Current societies are characterized for using dialogue in different domains, seeing it as necessary for social progress and for avoiding different social conflicts (Castells 1996; Flecha, Gómez & Puigvert, 2003; Habermas, 2000). Critical communicative methodology is characterized for its dialogic orientation in different aspects of the research (Gomez & Flecha, 2004).
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Postmodern Freudians link narcissistic mortification to Winnicott's theory of primitive mental states which lack the capacity for symbolisation, and their need for re-integration.A. B. Druck et al eds., A New Freudian Synthesis (2011) p. 253 Returning in the transference to the intolerable mortification underpinning such narcissistic defences can however also produce positive analytic change, by way of the (albeit mortifying) re-experience of overwhelming object loss within an intersubjective holding environment.
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An approach called integral psychotherapy (Forman, 2010; Ingersoll & Zeitler, 2010) is grounded in the work of theoretical psychologist and philosopher Ken Wilber (2000), who integrates insights from contemplative and meditative traditions. Integral theory is a meta-theory that recognizes that reality can be organized from four major perspectives: subjective, intersubjective, objective, and interobjective. Various psychotherapies typically ground themselves in one these four foundational perspectives, often minimizing the others. Integral psychotherapy includes all four.
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In 1989 he was awarded a PhD. in psychology at the University of Bergen for work on preverbal communication with infants connected to his theory of the virtual other. He is recognized for his work on mother-child interaction and in 1998 edited Intersubjective Communication and Emotion in Early Ontogeny, published by Cambridge University Press (). He is professor emeritus at the University of Oslo and is a member of the Norwegian Academy of Science.
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Philosopher Ted Schatzki suggests there are two varieties of posthumanism of the philosophical kind:Schatzki, T.R. 2001. Introduction: Practice theory, in The Practice Turn in Contemporary Theory eds. Theodore R.Schatzki, Karin Knorr Cetina & Eike Von Savigny. pp. 10-11 One, which he calls 'objectivism', tries to counter the overemphasis of the subjective or intersubjective that pervades humanism, and emphasises the role of the nonhuman agents, whether they be animals and plants, or computers or other things.
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Cossio accepted the Pure Theory of Law of Hans Kelsen, and made it an important part of his own theory. However, the tension between the two visions was always present. Cossio accepted positive law, but did not accept the mechanistic normativism as the object of legal science. Cossio distinguished himself by demonstrating that law should be understood and interpreted by a theory of knowledge with respect to human behavior in intersubjective interference.
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Each individual is a subject, and must subjectively experience the physical world. Each subject has a different perspective and point of view on various aspects of the world. However, by sharing their comparable experiences intersubjectively, individuals may gain an increasingly similar understanding of the world. In this way, many different subjective experiences can come together to form intersubjective ones that are less likely to be prone to individual bias or gaps in knowledge.
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She has made significant contributions to the concept of intersubjectivity in psychoanalysis.Harriet Kimble Wrye, Review of Shadow of the Other, Dallas Psychoanalytic Center, reprinted from Journal of the American Psychoanalytic Association 47 (accessed September 8, 2008). In 2015, Benjamin received the Hans-Kilian-Award for her achievements in the fields of psychoanalysis, feminist psychology and the theory of intersubjective recognition. She is a Fellow of the New York Institute for the Humanities.
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Benjamin has published four books. In The Bonds of Love: Psychoanalysis, Feminism and the Problem of Domination (1988) Benjamin undertook a major revision of Freud's theories of both human development and sexuality. Using contemporary research on infancy and gender, she argued for the importance of recognition and the intersubjective relationship. Against this background, she showed how relationships of domination involve the alienation of recognition, and a form of gender splitting she called gender polarity.
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In phenomenology, empathy refers to the experience of one's own body as another. While we often identify others with their physical bodies, this type of phenomenology requires that we focus on the subjectivity of the other, as well as our intersubjective engagement with them. In Husserl's original account, this was done by a sort of apperception built on the experiences of your own lived-body. The lived body is your own body as experienced by yourself, as yourself.
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The lifeworld (German: Lebenswelt) is the "world" each one of us lives in. One could call it the "background" or "horizon" of all experience, and it is that on which each object stands out as itself (as different) and with the meaning it can only hold for us. The lifeworld is both personal and intersubjective (it is then called a "homeworld"), and, as such, it does not enclose each one of us in a solus ipse.
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The scientific field entails rigorous intersubjective scrutinizing of theory and data.Bourdieu 2004/2002, p. 47–8: "The work of departicularization, universalization, that goes on in the [scientific] field, through the regulated confrontation of the competitors most inclined and most able to expose... any judgement aspiring to validation and, through this, to universal validity, is the reason why the truth regognized by the scientific field is irreducible to its historical and social conditions of production."Bourdieu, Pierre.
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Berger and Luckmann present "the reality of everyday life" as the sphere of reality that impinges upon human existence most intensely and immediately. Everyday life contrasts with other spheres of reality – dreamworlds, theatre – and is considered by a person to be objective, intersubjective (shared with others) and self-evident. Life is ordered spatially and temporally. Spatial ordering allows interaction with other people and objects; the human ability to manipulate zones of space can intersect with another's ability.
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Clark Beaumont work primarily in the mediums of video and live or mediated performance. Their work explores questions of identity, female subjectivity, intimacy, and interpersonal relationships, often with themselves as the subject matter for their work. Their collaboration means exploring the social and physical dynamics of working together to create artwork. Through performance and time-based media, they experiment with multiple feminine personas and characters, recreating and reflecting on the individual and intersubjective experiences that contribute to the practice.
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Smith rejects the culture/nature dichotomy, and suggests that a politics of recognition is an appropriate way to think about relationships. She draws upon feminist and ecofeminist literature to conceive of recognition theory beyond intersubjective self/other relations, allowing recognition beyond the human self. Smith seeks to show that recognition theories should not be considered "soft" or "naive" as accounts of justice, and instead that they offer an appropriate mode for thinking about ecological and animal injustices.Smith, Christie (2014).
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MEMO rescues the technique of painting used by Orion at the beginning of his artistic activity, when he was walking through the streets of the city with a backpack full of sprays. They are, as Orion calls them, "collective self-portraits" of the numerous encounters that the street has given him. They are the intersubjective memory of the face, of the other as a mirror of exchange in which the artist reflects his experiences in the street.
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Within that order, Lacanians consider that "institutions, as signifying practices, are much more extensive structures than romantic notions allow and they thus implicate us in ways which narrower definitions cannot recognize...exceed any intersubjective intention or effect".Joan Copjec, in Jacques Lacan, Television (London 1990) p. 51-2 In similar fashion, Searle asserts that "institutional power – massive, pervasive, and typically invisible – permeates every nook and cranny of our social lives...the invisible structure of social reality".Searle, p.
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In place of the older classical idealism, a realistic, pragmatic, empirical understanding of life and human behaviour, which recognised human individuality and conscious experience, began to emerge. This was reflected in the novels of Daniel Defoe, Samuel Richardson, and Henry Fielding, who began to write about unique individual lives and experiences lived in realistic, intersubjective (the term is Husserl's), environments. Watt wrote that the novel form's "primary criterion was truth to individual experience".Watt, Ian (1957; 2nd American edition 2001).
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Medical findings will signify the collective physical and psychological occurrences of patients surveyed by a medical doctor. The survey is composed of physical examinations by the doctor's senses and simple medical devices, which build clinical findings. If necessary, the results are proofed by further diagnostic tests, which may include procedures using medical apparatus. As the findings relate to the intersubjective occurrences diagnosed by the doctor, they will be differentiated from the sum of subjective data in the patient's medical history.
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Gadamer draws heavily on the ideas of Romantic hermeneuticists such as Friedrich Schleiermacher and the work of later hermeneuticists such as Wilhelm Dilthey. He rejects as unachievable the goal of objectivity, and instead suggests that meaning is created through intersubjective communication. Gadamer's philosophical project, as explained in Truth and Method, was to elaborate on the concept of "philosophical hermeneutics", which Heidegger in his Being and Time initiated but never dealt with at length. Gadamer's goal was to uncover the nature of human understanding.
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Sooner or later, > such a religion will emerge. (Carl Sagan, Pale Blue Dot) > The evolutionary epic is probably the best myth we will ever have ... The > true evolutionary epic, retold as poetry, is as intrinsically ennobling as > any religious epic. (Edward O. Wilson) Responding to this apparent overlap between cutting edge science and mystical experience, in recent years, there have been overt efforts to formulate religious belief systems that are built on truth claims based upon intersubjective verifiability, e.g. Anthroposophy, Yoism.
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Aggression is directed towards the self in order to protect the object. Treatment then emphasizes helping patients to better metabolize their aggressive drives, by gradually being able to express their aggression in treatment. Spotnitz emphasized initially joining with the patient's resistance, rather than challenging, and using the countertransference feelings of the therapist to help understand the patient. His central focus on the objective, and hence clinically useful nature of the therapist's countertransference was later taken up by self psychology and intersubjective approaches to psychoanalysis.
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Through her "voicing the intersubjective experience of a community," Danticat distinguishes herself from other Haitian prose authors (73, 76) [xi]. She creates a space for the "voicelessness" of those unable to "speak their individual experience" (76) [xi]. Danticat's short stories uphold an undivided experience, one that politically aligns itself with an "egalitarian regime of rights and the rule of law" (81) [xi]. The political space in which such a single experience can exist is the means through which Danticat's transnational identity and her characters can survive.
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Habermas is now ready to make a preliminary definition of the process of communicative rationality: this is communication that is "oriented to achieving, sustaining and reviewing consensus – and indeed a consensus that rests on the intersubjective recognition of criticisable validity claims". With this key definition he shifts the emphasis in our concept of rationality from the individual to the social. This shift is fundamental to the Theory of Communicative Action. It is based on an assumption that language is implicitly social and inherently rational.
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BBC Future (20 July 2015). The “echoborg method” allows one to investigate how people behave and make attributions toward an AI (or more precisely, a human-AI “hybrid”) when their psychological state is fully primed for human-human interaction. Other forms of human-AI interaction (e.g., computer-mediated conversation) involve a machine interface, anthropomorphic analog, or a virtual reality layer through which a person communicates with an AI, and these forms of mediation fundamentally alter the intersubjective relationship between the human and artificial agents party to an interaction.
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One form of subjectivist ethics is utilitarian, in which "the good" is determined by what maximizes a single, explicit interpretation of happiness for society as a whole. Another form of subjectivist ethics is intuitionist/pluralist, in which no single interpretation of "the good" is assumed and such interpretations need not be explicitly stated nor justified. These ethical positions have corresponding epistemologies—philosophies for obtaining knowledge. The objectivist epistemology is associated with the utilitarian ethic; in general, it is used to acquire knowledge that can be externally verified (intersubjective agreement) through publicly exposed methods and data.
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She was distinguished, since her first works, for an interpretation in dialectical key of the Jungian thought. From the vision of the psychoanalytic relationship as an intersubjective evolutionary relationship, she theorized the universal meaning of the human cognitive experience as process of self-consciousness and evolution of the being. After 1977, she began focusing on issues of intersubjectivity in a unified reading of the history of psychoanalysis from Sigmund Freud to Carl Jung and to this day, applying the "principle of individuation" to the same psychoanalysis and its history.
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Kelsen's strict separation of law and morality, in Chapter Two of Pure Theory of Law,; Kelsen's Recht und Moral is more accurately translated as "Law and Morality". was an integral part of his presentation of the Pure Theory of Law. The application of the law, in order to be protected from moral influence or political influence, needed to be safeguarded by its separation from the sphere of conventional moral influence or political influence. Kelsen did not deny that moral discussion was still possible and even to be encouraged in the sociological domain of intersubjective activity.
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Direct perception in the intersubjective context. Consciousness and Cognition 17: 535–543 argues that most of what we need for our understanding of others is based on our interactions and perceptions, and that very little mindreading occurs or is required in our day-to-day interactions. Rather than first perceiving another’s actions and then inferring the meaning of their actions (as in TT), the intended meaning is perceptible in the other person’s movements and contextualized actions. Differences in a person’s intentions show up as differences in perceptible kinematic properties of action movements.
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Rosenfeld's final work, Impasse and Interpretation (1987), focused on the possibility of the overcoming of critical moments of impasse with difficult patients. Rosenfeld was increasingly convinced that such potentially destructive impasses were predicated on the existence of blind spots in the analyst,De Masi, in Grotstein, Same Time p. 44 thus pointing the way for the later developments of intersubjective psychoanalysis. While for some analysts, the negative therapeutic reaction is an insurmountable block, Rosenfeld attempts to show that these "dead ends" are moments that can and should be overcome.
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Luria's neuropsychological theory of language and speech distinguished clearly between the phases that separate inner language within the individual consciousness and spoken language intended for communication between individuals intersubjectively. It was of special significance for Luria not only to distinguish the sequential phases required to get from inner language to serial speech, but also to emphasize the difference of encoding of subjective inner thought as it develops into intersubjective speech. This was in contrast to the decoding of spoken speech as it is communicated from other individuals and decoded into subjectively understood inner language.Luria, Alexander.
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The term resonance is taken from physics to describe a subject–object relationship as a vibrating system in which both sides mutually stimulate each other. In contrast to the physical meaning of the word, however, here they do not merely return the received sound, but speak "with their own voice". The subjects' relational abilities and their intersubjective structures are constituted by such resonance experiences or their absence. This is made clear by the primary relationship of the newborn to its reference person, by whose reception or rejection of interactions the fundamental relationship patterns develop.
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The development of psychoanalysis. Classics In Psychoanalysis Monograph Series, MO 4 Object-relations theorists want the client to be able to see how they are seen by another and how what they share is viewed by another, and the best way to operationalize these factors is through a trusting relationship with a therapist who also discloses. Self-theorists believe much the same as object-relations theorists. Intersubjective and relational schools of thought encourage disclosure due to its ability to bring subjectivity into therapy, which they deem a necessary element to real healing.
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The religion which is based on experience, which > refuses dogmatism ... There remains something subtle, intangible and > inexplicable. Veneration for this force beyond anything that we can > comprehend is my religion. (Albert Einstein) Other scientists, who are committed to basing belief on intersubjective verification, have called for or predicted the development of a religion consistent with science. > A religion old or new, that stressed the magnificence of the universe as > revealed by modern science, might be able to draw forth reserves of > reverence and awe hardly tapped by the conventional faiths.
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As a result of this social and political change, hunter-gatherer egalitarianism is established. As children grow up, they are motivated by those around them to reverse perspective, engaging with other minds on the model of their own. Selection pressures favor such psychological innovations as imaginative empathy, joint attention, moral judgment, project-oriented collaboration and the ability to evaluate one's own behavior from the standpoint of others. Underpinning enhanced probabilities of cultural transmission and cumulative cultural evolution, these developments culminated in the establishment of hunter-gatherer-style egalitarianism in association with intersubjective communication and cognition.
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After assessment, clinical psychologists may provide a diagnostic impression. Many countries use the International Statistical Classification of Diseases and Related Health Problems (ICD-10) while the U.S. most often uses the Diagnostic and Statistical Manual of Mental Disorders. Both are nosological systems that largely assume categorical disorders diagnosed through the application of sets of criteria including symptoms and signs. Several new models are being discussed, including a "dimensional model" based on empirically validated models of human differences (such as the five factor model of personality) and a "psychosocial model", which would take changing, intersubjective states into greater account.
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For example, psychotherapeutic integration using this model would include subjective approaches (cognitive, existential), intersubjective approaches (interpersonal, object relations, multicultural), objective approaches (behavioral, pharmacological), and interobjective approaches (systems science). By understanding that each of these four basic perspectives all simultaneously co-occur, each can be seen as essential to a comprehensive view of the life of the client. Integral theory also includes a stage model that suggests that various psychotherapies seek to address issues arising from different stages of psychological development (Wilber, 2000). The generic term, integrative psychotherapy, can be used to describe any multi-modal approach which combines therapies.
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Bakhtin argues that Dostoevsky always wrote in opposition to modern tendencies toward the "reification of man"—the turning of human beings into objects (scientific, economic, social, etc.), enclosing them in an alien web of definition and causation, robbing them of freedom and responsibility.Bakhtin (1984). pp. 61–62 'Carnivalization' is a term used by Bakhtin to describe the techniques Dostoevsky uses to disarm this increasingly ubiquitous enemy and make true intersubjective dialogue possible. The concept suggests an ethos where normal hierarchies, social roles, proper behaviors and assumed truths are subverted in favor of the "joyful relativity" of free participation in the festival.
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Further, this definition of trust is abstract, allowing different instances and observers in a trusted system to communicate based on a common idea of trust (otherwise communication would be isolated in domains), where all necessarily different subjective and intersubjective realizations of trust in each subsystem (man and machines) may coexist.Trust as Qualified Reliance on Information, Part I, The COOK Report on Internet, Volume X, No. 10, January 2002, . Taken together in the model of Information Theory, information is what you do not expect and trust is what you know. Linking both concepts, trust is seen as qualified reliance on received information.
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Anthroposophy describes reincarnation from the point of view of Western philosophy and culture. The ego is believed to transmute transient soul experiences into universals that form the basis for an individuality that can endure after death. These universals include ideas, which are intersubjective and thus transcend the purely personal (spiritual consciousness), intentionally formed human character (spiritual life), and becoming a fully conscious human being (spiritual humanity). Rudolf Steiner described both the general principles he believed to be operative in reincarnation, such as that one's will activity in one life forms the basis for the thinking of the next,See e.g.
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Recent scholarship in this field has taken a post-modern perspective on a critical pedagogy of place, calling for the changing of social imaginaries that not only better complicate the relationship between humans and nature, but also focus on a pluralistic view of the world. This includes an increased need to be reflexive and create locally defensible pedagogy, rather than a universalistic pedagogy that is not flexible enough to be re-situated for local communities. This begins, McKenzie argues, with the focus on the intersubjective, or the personal and community- based, experiences of education as much as the sensory or thought-based experiences.
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Random House () There have been attempts to bring the two into congruence, and the modern, cutting edge of science, especially in physics, seems to many observers to lend itself to a melding of religious experience and intersubjective verification of beliefs. Some scientists have described religious worldviews—generally of a mystical nature—consistent with their understanding of science: > There are two ways to live your life. One is as though nothing is a miracle. > The other is as though everything is a miracle ... Science without religion > is lame, religion without science is blind ... The religion of the future > will be a cosmic religion.
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The labeling theory suggests that people obtain labels from how others view their tendencies or behaviors. Each individual is aware of how they are judged by others because he or she has attempted many different roles and functions in social interactions and has been able to gauge the reactions of those present. This theoretically builds a subjective conception of the self, but as others intrude into the reality of that individual's life, this represents "objective" (intersubjective) data which may require a re-evaluation of that conception depending on the authoritativeness of the others' judgment. Family and friends may judge differently from random strangers.
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151 Fischer (2012) distinguished between two forms of intragroup conflict in organizations. In a "restorative" form, paranoid-schizoid "splitting" can be transformed through scapegoating dynamics to produce reparative ("depressive") intragroup relations. In a contrasting "perverse" form, intragroup trauma causes paranoid-schizoid functioning to fragment, resulting in an intersubjective "entanglement" with sadomasochistic dynamics. Nevertheless, psychoanalysts have not been able to evade the constraints of group conflict themselves: "Envy, rivalry, power conflicts, the formation of small groups, resulting in discord and intrigue, are a matter of course" in the psychoanalytic world, for example, with institutions being "caught up in the factionalism of the ...struggle between the ins and the outs".
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Principlism has evolved into a practical approach for ethical decision-making that focuses on the common-ground moral principles of autonomy, beneficence, nonmaleficence, and justice. The practicality of this approach is that principlism can be derived from, is consistent with, or at the very least is not in conflict with a multitude of ethical, theological, and social approaches towards moral decision-making. This pluralistic approach is essential when making moral decisions institutionally, pedagogically, and in the community as pluralistic interdisciplinary groups by definition cannot agree on particular moral theories or their epistemic justifications. However, pluralistic interdisciplinary groups can and do agree on intersubjective principles.
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Its poetic narrative adopts the intersubjective spiritual perception of Ino Moxo and addresses the tribal aftermath of the violent commercial conquests during the rubber boom. Later Calvo authored a trilogy about the background to the attempted assassination of John Paul II: Los Lobos Grises Aúllan en Inglés (The Grey Wolves howl in English) 1985; La Verdad y Solamente la Verdad (The Truth and only the Truth) 1985; and, Los Lobos Aúllan contra Bulgaria (The Wolves howl against Bulgaria) 1990. His last publication was posthumous, a poetic essay entitled Edipo entre los Inkas (Oedipus among the Incas), 3 volumes, 2001. Calvo early worked as a journalist and editor for newspapers in Lima.
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Of course, Habermas's reconstruction is different because it is intersubjective. That is, Habermas (unlike Kant or Rawls) formulates the moral point of view as it arises out of the multiple perspectives of those affected by a norm under consideration. The moral point of view explicated in (U) is not the property of an individual subject but the property of a community of interlocutors, the results of a complex dialogical process of role taking and perspective exchanging. Furthermore, (U) is deduced from a rational reconstruction of the presupposition of communication, which downgrades the strong transcendentalism of Kantian ethics by establishing a foundation in inner-worldly processes of communication.
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The translator of Deleuze and Guattari's A Thousand Plateaus, Canadian political philosopher Brian Massumi, has given influential definitions of affect (see above) and has written on the neglected importance of movement and sensation in cultural formations and our interaction with real and virtual worlds. Likewise, geographer Nigel Thrift has explored the role of affect in what he terms "non-representational theory". In 2010, The Affect Theory Reader was published by Melissa Gregg and Gregory J. Seigworth and has provided the first compendium of affect theory writings. Researchers such as Mog Stapleton, Daniel D. Hutto and Peter CarruthersHutto, D. Intersubjective Engagements without Theory of Mind: A Cross-Species ComparisonCarruthers, P. (2000).
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Trevarthen identified distinct steps in pre- lingual infant development, Primary Intersubjectivity and Secondary Intersubjectivity, which endow the infant's developing mind/brain with the architecture necessary for the achievement of symbolic thought. Hobson throws further light on this basic claim by examining what occurs in cases where, for genetic or environmental reasons, infants are denied the opportunity to investigate intersubjective relationships. To achieve a rare vantage point on human development without unethical experimentation, Hobson examines cases of autism, Down syndrome, congenital blindness and extreme social deprivation (for which statistically significant numbers of orphans rescued from Nicolae Ceauşescu's Romanian orphanages were available). The obstacles each of these circumstances placed in the way of normal infant-caregiver interaction are finely examined.
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Hobson's argument constitutes a challenge to certain flavors of sociobiology and Evolutionary Psychology, in that it traces the conception of the human mind back to a 'cradle' of social interactions, without which consciousness in the full, human sense is unobtainable. On the other hand, Hobson demonstrates that a hard-wired emotional connection is crucial for an infant to start the process of intersubjective learning. The experience of having an emotion elicited by another human being, and eliciting emotional responses in others, is identified as the material out of which humans fashion their sense of self, other, object and symbol. Hobson's thesis is of growing interest in Philosophy of Mind and related disciplines.
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As a painter, Rama began with sex and with watercolor. Infused with inwardness, watercolor has an intimate relation to the painter's body, with brushwork that tends to revolve around hand and wrist action, much like writing; its scale suited Rama's tabletop home-studio set-up. A medium of dilution and pollution, bleeding and spillage, watercolor was just the right thing for the then-young artist fascinated by bodies, orifices, fluids, and their intersubjective exchange. Color in her early watercolors is generally applied sparingly, in pale washes or barely at all, with strategic, vivid punctuations that draw our attention to key erogenous zones: mouths, tongues, nipples, cunts, dicks, and assholes- wet holes and erotic plumbing primed for liquid flow.
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Even if a person's historicity is intimately tied up with his lifeworld, and each person thus has a lifeworld, this doesn't necessarily mean that the lifeworld is a purely individual phenomenon. In keeping with the phenomenological notion of intersubjectivity, the lifeworld can be intersubjective even though each individual necessarily carries his own "personal" lifeworld ("homeworld"); meaning is intersubjectively accessible, and can be communicated (shared by one's "homecomrades"). However, a homeworld is also always limited by an alienworld. The internal "meanings" of this alienworld can be communicated, but can never be apprehended as alien; the alien can only be appropriated or assimilated into the lifeworld, and only understood on the background of the lifeworld.
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It was established to accelerate the economic growth, social progress, and cultural development in the region; promote regional peace and stability; promote active collaboration and mutual assistance on matters of common interest; provide assistance to each other in the form of training and research facilities; and collaborate more effectively for the greater utilization of their agriculture and industries; among others (ASEAN 2012a: 1). Criticisms on the ASEAN have, however, noted various failures in the regionalism efforts in Southeast Asia. Previous studies have defined regionalism as "more than an institutional process of multilateral policy coordination and the negotiation of competing stakeholder interests... [It is a] collective and intersubjective identities" (Elliott 2003: 29–52).
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Several studies found that up to 66% of individuals in life-threatening accidents report transient depersonalization at minimum during or immediately after the accidents. Depersonalization occurs 2-4 time more in women than in men. A similar and overlapping concept called ipseity disturbance (ipse is Latin for "self" or "itself") may be part of the core process of schizophrenia spectrum disorders. However, specific to the schizophrenia spectrum seems to be "a dislocation of first-person perspective such that self and other or self and world may seem to be non-distinguishable, or in which the individual self or field of consciousness takes on an inordinate significance in relation to the objective or intersubjective world" (emphasis in original).
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Some of these methods enable the assessment and content analysis of the actual thoughts and feelings that interaction partners report, and they also permit an exploration of the intersubjective themes that characterize the interactions of different dyad types. In addition, by comparing the linguistic content of people's self- reported thoughts with the linguistic content of their self-reported feelings, Ickes and Cheng (2011) were able to delineate several ways in which thoughts differ from feelings. In more recent research, Ickes and his colleagues have studied how latent semantic similarity (LSS) develops in dyadic interactions. Ickes's interest in personality is also evident in the various personality measures that he and his colleagues have developed.
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Some authors criticise the conceptualisation of social vulnerability for overemphasising the social, political and economical processes and structures that lead to vulnerable conditions. Inherent in such a view is the tendency to understand people as passive victims (Hewitt 1997) and to neglect the subjective and intersubjective interpretation and perception of disastrous events. Bankoff criticises the very basis of the concept, since in his view it is shaped by a knowledge system that was developed and formed within the academic environment of western countries and therefore inevitably represents values and principles of that culture. According to Bankoff the ultimate aim underlying this concept is to depict large parts of the world as dangerous and hostile to provide further justification for interference and intervention (Bankoff 2003).
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Searles has been singled out as one of the pioneer investigators of the potentially useful role of countertransference, and of the therapist's use of his or her own self in treatment.Foreword by Lewis Aron in In his 1959 article "Oedipal Love in the Countertransference", Searles wrote that he not only fell in Pygmalionesque love with his patients as they recovered, but also told them how he felt. Searles argued that "the patient's self-esteem benefits greatly from his sensing that he (or she) is capable of arousing such responses in his analyst"Searles, quoted in Malcolm (1988), p. 168n.—a view which can be seen as a forerunner of intersubjective psychoanalysis with its emphasis on the spontaneous involvement of the therapist in terms of countertransference.
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It has been suggested that 'Etchegoyen's (1991) influential book, The Fundamentals of Psychoanalytic Technique may be read as an attempt to work through his (often conflicted) feelings towards two major influences on his own professional development - Melanie Klein, his dominant theoretical inspiration, and Heinrich Racker, his first analyst and mentor', whose work on transference/countertransference stands as a precursor of intersubjective psychoanalysis: Etchegoyen's 'retreat to a conservative Kleinian "one-person psychology"'Emanuel Berman, Impossible Training (Routledge 2004) p. 85 and p. 88 from Racker's influence would then appear as something of a retrograde step. Etchegoyen's 'attention to certain similarities between the analysand's verbalization in the psychoanalytic process and Husserl's so-called eidetic reduction'Gunnar Karlsson, Psychoanalysis in a New Light (2010) p.
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In L'âge de raison, "the perspective changes from chapter to chapter throughout the account of a 48-hour period. In volume 2, Le Sursis, the time- span is a week, but the viewpoint shifts more rapidly, moving sometimes within a single phrase from one character's perspective to another's... The lack of punctuation, the juxtaposition of perspectives, and the intensity created by the single focus of a multiplicity of characters work together to convey the common humanity and intersubjective experience of the French on the verge of war... Volume 3, La mort dans l'âme, reverts to a slower pace of perspectival change."Quotation taken from the article on "Chemins de la liberté, Les" in The New Oxford Companion to Literature in French, ed. by Peter France.
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Originally, all judgments of the real were to be "bracketed" or suspended, and then analyzed to bring to light the role of consciousness in constituting or constructing them. With the concept of the lifeworld, however, Husserl embarked on a different path, which recognizes that, even at its deepest level, consciousness is already embedded in and operating in a world of meanings and pre-judgements that are socially, culturally, and historically constituted. Phenomenology thereby became the study not just of the pure consciousness and meanings of a transcendental ego, as in Husserl's earlier work, but of consciousness and meaning in context. The lifeworld is one of the more complicated concepts in phenomenology, mainly because of its status as both personal and intersubjective.
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Lacan adapted Jones's term to a new meaning: "aphanisis is to be situated in a more radical way at the level at which the subject manifests himself in this movement of disappearance...the fading of the subject".Jacques Lacan, The Four Fundamental Concepts of Psycho-Analysis (1994) pp. 207–8 He diverged from Jones' theory by maintaining that this phenomenon does not have a purely physiological basis, arguing that it is in the plane of intersubjective desire based in the signifier. In Lacanian theory, aphanisis describes the process through which a subject is partially eclipsed behind any signifier used to conceive of him/her: "when the subject appears somewhere as meaning, he is manifested elsewhere as 'fading', as disappearance...aphanisis".
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In Womanizing Nietzsche: Philosophy's Relation to the "Feminine" (Routledge 1995), Oliver continues to develop the themes of language, subjectivity, sexual difference, and ethics through an engagement with texts by Nietzsche, Derrida, Irigaray, and others. She argues that while Nietzsche and Derrida attempt to open up the notion of subjectivity so that is not autonomous and self-enclosed, they do so by excluding or appropriating femininity. In other words, while they open subjectivity onto otherness, they do so by foreclosing or appropriating specifically feminine otherness. Oliver maintains that the model of intersubjective relations operating in extreme versions of these texts is an Hegelian model stuck at the level of the master-slave fight to the death where the only options are murder or suicide.
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Sven Ove Hansson, Is Anthroposophy Science?, Professor, Philosophy Unit of the Swedish Royal Institute of Technology, in Conceptus XXV (1991), No. 64, pp. 37-49. Carlo Willmann points out that as, on its own terms, anthroposophical methodology offers no possibility of being falsified except through its own procedures of spiritual investigation, no intersubjective validation is possible by conventional scientific methods; it thus cannot stand up to empiricist critics. Peter Schneider describes such objections as untenable, asserting that if a non-sensory, non-physical realm exists, then according to Steiner the experiences of pure thinking possible within the normal realm of consciousness would already be experiences of that, and it would be impossible to exclude the possibility of empirically grounded experiences of other supersensory content.
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Fourth generation of Iranian intellectuals are mainly characterized by the journals such as Goftegu and Kiyan. In contrast with the ideological generation of Iranian intellectuals who in their encounter with the western modernity favoured a monistic attitude exemplified by Marxist and Heideggerian philosophies, the Fourth Generation of Iranian intellectuals decided on a move away and a critical distanciation from master ideologies. The methodological position of the new generation of Iranian intellectuals is characterized by two main philosophical attitudes: the extension of an anti- utopian thinking on an intersubjective basis on the one hand, and the urge for a non-imitative dialogical exchange with the modern values of the West on the other. Javad Tabatabaei and Abdolkarim Soroush among many others belong to the fourth generation.
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While there is some controversy as to the official name, number, and levels of the reduction, this internal argument among the philosophers need not concern us. For the purposes of a mundane phenomenology of the social world, we, as phenomenological social scientists, engage in a mundane phenomenological reduction called the Epoché. The hallmark of this form of the reduction is what it reveals about its field of inquiry: a mundane phenomenology of the social world defines its phenomenal field as the intersubjective region of mundane consciousness as appearing from within the natural attitude. The phenomenological reduction as applied to a mundane analysis of the social world consists of the bracketing [equivalents: methodical disregard, putting out of play, suspension] of the thesis of the natural attitude.
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Community of inquiry The community of inquiry, abbreviated as CoI, is a concept first introduced by early pragmatist philosophers C.S.Peirce and John Dewey, concerning the nature of knowledge formation and the process of scientific inquiry. The community of inquiry is broadly defined as any group of individuals involved in a process of empirical or conceptual inquiry into problematic situations. This concept was novel in its emphasis on the social quality and contingency of knowledge formation in the sciences, contrary to the Cartesian model of science, which assumes a fixed, unchanging reality that is objectively knowable by rational observers. The community of inquiry emphasizes that knowledge is necessarily embedded within a social context and, thus, requires intersubjective agreement among those involved in the process of inquiry for legitimacy.
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Kristeva's understanding of the "abject" provides a helpful term to contrast to Lacan's objet petit a (or the "object of desire"). Whereas the objet petit a allows a subject to coordinate his or her desires, thus allowing the symbolic order of meaning and intersubjective community to persist, the abject "is radically excluded and," as Kristeva explains, "draws me toward the place where meaning collapses" (Powers 2). It is neither object nor subject; the abject is situated, rather, at a place before we entered into the symbolic order. (On the symbolic order, see, in particular, the Lacan module on psychosexual development.) As Kristeva puts it, "Abjection preserves what existed in the archaism of pre-objectal relationship, in the immemorial violence with which a body becomes separated from another body in order to be" (Powers 10).
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Mills is one of the first psychoanalysts who is also a philosopher and critic of various theoretical schools in the history of the psychoanalytic movement, which is exemplified in his book, Underworlds. Mills also offered the first sustained philosophical critique of contemporary psychoanalysis in his book, Conundrums, which examines and scrutinizes relational, intersubjective, and postmodern perspectives in the field. He has been referred to as “the most important and profound spokesman to critique the relational psychoanalytic movement.” In 2015, an international conference was held in Israel on his work titled, The Relational Approach and its Critics: A Conference with Dr. Jon Mills, which was sponsored by the Israeli Forum of the International Association for Relational Psychoanalysis and Psychotherapy and the Department of Hermeneutics and Cultural Studies at Bar-Ilan University.
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He was surrounded by a large group of followers and disciples, including Ambrose Lucas Gioja, Julio Cesar Cueto Rua, Genaro Carrió, José Vilanova, Daniel Herrendorf, Enrique Aftalion, and Carlos Spini, who formed the "Argentina Legal School." During this time, his recognition and prestige reached a level no one had imagined. His definition of law as "interference intersubjective behaviors" brought him into a controversy with Hans Kelsen, creator of the Pure Theory of Law, at the same law school in Buenos Aires in 1949. In 1956, he was forced to leave his position as chair by the military government of Pedro Eugenio Aramburu because of his alleged sympathy for the Peronists, and it was only in 1973 when he could return thanks to the efforts of his friend and disciple, Julio Raffo.
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"Activities do not exist in isolation, they are part of a broader system of relations in which they have meaning." () This larger canvas of active individuals (and researchers) embedded in organizational, political, and discursive practices constitutes a tangible advantage of second- and third-generation CHAT over its earlier Vygotskian ancestor, which focused on mediated action in relative isolation Third-generation activity theory is the application of Activity Systems Analysis (ASA)See "Activity Systems Analysis" (ASA) section below. in developmental research where investigators take a participatory and interventionist role in the participants' activities and change their experiences. Third-generation CHAT Engeström's now famous diagram, or basic activity triangle, – (which adds rules/norms, intersubjective community relations, and division of labor, as well as multiple activity systems sharing an object) – has become the principal third- generation model among the research community for analysing individuals and groups.
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During the 20th century, the view that assertions and norms are valid insofar as they respond to principles independent of all local and temporal contexts came under attack from two perspectives: the partiality of translation and the intersubjective constitution of the self. Defenses of context-transcending normativity have then by and large been recast into various forms of proceduralism. In his book, instead, Ferrara tries a strategy centered on the exemplary universalism of judgment for reconciling context-transcending normativity with our pluralistic intuitions. Drawing on Kant's Critique of the Power of Judgment but also on Arendt, Rawls, Dworkin and Habermas, Ferrara outlines a view of exemplary validity designed for today's dilemmas, showing how this notion – for long thought to belong in the domain of aesthetics – can be applied to central issues in political philosophy, including public reason, human rights, radical evil, sovereignty, republicanism and liberalism and religion in the public sphere.
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Rather than preparing students to be reflective, autonomous and ethical beings capable of arriving at social truths through critical and intersubjective discourse, schools prepare students for docile compliance with authoritarian work and political structures, discourage the pursuit of individual and communal inquiry, and perceive higher learning as a monopoly of the institution of education (Dewey, 1899; 1916). For Dewey and his philosophical followers, education stifles individual autonomy when learners are taught that knowledge is transmitted in one direction, from the expert to the learner. Dewey not only re-imagined the way that the learning process should take place, but also the role that the teacher should play within that process. For Dewey, "The thing needful is improvement of education, not simply by turning out teachers who can do better the things that are not necessary to do, but rather by changing the conception of what constitutes education" (Dewey, 1904, p. 18).
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That is what Bakhtin calls a "monologic" truth, and he is highly critical of tendencies in Western thought that seek to finalize humanity, and individual humans, in this way.Morson and Emerson (1990). p. 91–92 According to Bakhtin, Dostoevsky always wrote in opposition to currents of thought that turn human beings into objects (scientific, economic, social, psychological etc.), enclosing them in an alien web of definition and causation, robbing them of freedom and responsibility: "He saw in it a degrading reification of a person's soul, a discounting of its freedom and its unfinalizability... Dostoevsky always represents a person on the threshold of a final decision, at a moment of crisis, at an unfinalizable, and unpredeterminable, turning point for their soul."Bakhtin (1984). pp. 61–62 'Carnivalization' is a term used by Bakhtin to describe the techniques Dostoevsky uses to disarm this increasingly ubiquitous enemy and make true intersubjective dialogue possible.
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Sociological Art aimed to develop a critical analysis of art and society through interventionist artistic practices and associated writing that drew on the methods and theories of sociology. It envisioned art in terms of interaction, animation, pedagogy, and the creation of structures of exchange, provocation, and disruption of conventional social behaviors with a view to denouncing all and any forms of conditioning. As summarized by Fred Forest: “The practical aim of Sociological Art is to provide the necessary conditions of existence for various devices that frame a given efficient and effective questioning or investigation, thereby establishing the optimal conditions for a situation of intersubjectivity.”L'art sociologique a pour objet pratique de réunir les conditions necessaires à la mise en oeuvre de " dispositifs" de nature diverses, à partir desquels une fonction de questionnement et d'interrogation pourra être développée efficacement en vue d'établir les conditions optimum d'une situation intersubjective. .
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Environmentalists and indigenous peoples have been viewed as opponents to economic growth and barriers to development due to the fact that much of the land that indigenous tribes live on could be used for development projects, including dams, and more industrialization. Groups self-identifying as indigenous may lack intersubjective recognition, thus claims to TIs, which can involve the demarcation of large areas of territory and threaten to dispossess established local communities, can be challenged by others, even neighbouring kinship groups, on the grounds that those making the claims are not 'real Indians', due to factors such as historical intermarriage (miscegenation), cultural assimilation, and stigma against self-identifying as indigenous. Claims to TIs can also be opposed by major landowning families from the rubber era, or by the peasants that work the land, who may instead prefer to support the concept of the extractive reserve.
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Philosopher J. P. Moreland clarifies this point: Harry G. Frankfurt writes that, in reference to a definition by Strawson, "What philosophers have lately come to accept as analysis of the concept of a person is not actually analysis of that concept at all." He suggests that the concept of a person is intimately connected to free will, and describes the structure of human volition according to first- and second-order desires: P.G Ossorio, The Behavior Of Persons, Ann Arbor: Descriptive Psychology Press, 2013 According to Nikolas Kompridis, there might also be an intersubjective, or interpersonal, basis to personhood: Other philosophers have defined persons in different ways. Boethius gives the definition of "person" as "an individual substance of a rational nature" ("Naturæ rationalis individua substantia"). Mary Midgley defines a “person” as being a conscious, thinking being, which knows that it is a person (self- awareness).
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Parthian positive law with Cossian construction shelved the mechanistic normativism as an object of legal science to study the right understanding and interpreting by a theory of knowledge about human behavior in intersubjective interference. Cossio said that the philosophy of law should be studied from the dogmatic science of law and that science was a kind of knowledge crucial for philosophical reflection. In this work, he drew back the veil on the ideological background capitalistic conceptions of Hans Kelsen's formal logic. Cossio said: 'Kelsen corresponds to a capitalist world and placed on the defensive from the seats of the State in a bourgeois Europe, undifferentiated, and therefore legal scrutiny should not be discussed political power and so their ideas can spread geographically that of Savigny; finally socially conservative groups are those that have been interpreted by those jurists who, as Gény or Kantorowicz, have spoken and continue to speak of 'a resurrection of the eternal natural law.
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Edmond Wright is a philosopher who considers the intersubjective aspect of perception.Wright, Edmond (ed.) (2008), The Case for Qualia, MIT Press, Cambridge, MA From Locke onwards it had been normal to frame perception problems in terms of a single subject S looking at a single entity E with a property p. However, if we begin with the facts of the differences in sensory registration from person to person, coupled with the differences in the criteria we have learned for distinguishing what we together call "the same" things, then a problem arises of how two persons align their differences on these two levels so that they can still get a practical overlap on parts of the real about them—and, in particular, update each other about them. Wright mentions being struck with the hearing difference between himself and his son, discovering that his son could hear sounds up to nearly 20 kilohertz while his range only reached to 14 kHz or so.
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Jackson is the founder of existential anthropology, a non-traditional sub-field of anthropology using ethnographic methods and drawing on traditions of phenomenology, existentialism, and critical theory, as well as American pragmatism, in exploring the human condition from the perspectives of both lifeworlds and worldviews, histories and biographies, collective representations and individual realities. The struggle for being involves a struggle to reconcile shared and singular experiences, acting and being acted upon, being for others and being for oneself. But rather than polarise subject and object, Jackson emphasises the intersubjective negotiations at the heart of all relationships – whether between persons, persons and things, persons and language – and shows that being-in-the-world consists of endless dilemmas and constant oscillations in consciousness that admit of only temporary, imagined, narrative or ritualised resolutions. Insofar as anthropological understanding is attained through conversations and events in which the ethnographer's prejudices, ontological assumptions, and emotional dispositions are at play, the ethnographer cannot pretend to be an impartial observer, producing objective knowledge.
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Much emphasis was placed on employing the then-revolutionary method of videotaped home- observations, Bruner showing the way to a new wave of researchers to get out of the laboratory and take on the complexities of naturally occurring events in a child's life. This work was published in a large number of journal articles, and in 1983 Bruner published a summary in the book Child's talk: Learning to Use Language. This decade of research established Bruner at the helm of the interactionist approach to language development, exploring such themes as the acquisition of communicative intents and the development of their linguistic expression, the interactive context of language use in early childhood, and the role of parental input and scaffolding behavior in the acquisition of linguistic forms. This work rests on the assumptions of a social constructivist theory of meaning according to which meaningful participation in the social life of a group as well as meaningful use of language involve an interpersonal, intersubjective, collaborative process of creating shared meaning.
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The G5 is an informal group for discussions involving an intentional community or an epistemic community.Reinalda, Bob et al. (1998). The G5 membership is marked by a range of attributes and factors, including (a) a shared set of normative and principled beliefs, which provide a value-based rationale for the social action of community members; (b) shared causal beliefs, which are derived from their analysis of practices leading or contributing to a central set of problems in their domain and which then serve as the basis for elucidating the multiple linkages between possible policy actions and desired outcomes; (c) shared notions of validity -- that is, intersubjective, internally defined criteria for weighing and validating knowledge in the domain of their expertise; and (d) a common policy enterprise—that is, a set of common practices associated with a set of problems to which their group competence is directed. By design, the G5 has avoided establishing an administrative structure like those of other international organizations, but a coordinator has been designated to help improve the G5's effectiveness.
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Vasubandhu then goes on to use the dream argument to argue that mental impressions do not require external objects to (1) seem to be spatio-temporally located, (2) to seem to have an inter-subjective quality, and (3) to seem to operate by causal laws. The fact that purely mental events can have causal efficacy and be intersubjective is proved by the event of a wet dream and by the mass or shared hallucinations created by the karma of certain types of beings.Siderits, Mark; Buddhism as philosophy, pp 156 After having argued that impressions-only is a theory which can explain our everyday experience, Vasubandhu then appeals to parsimony - since we do not need the concept of external objects to explain reality, then we can do away with those superfluous concepts altogether as they are most likely just mentally superimposed on our concepts of reality by the mind.Siderits, Mark; Buddhism as philosophy, pp 158 Inter-subjective reality for Vasubandhu is then the causal interaction between various mental streams and their karma, and does not include any external physical objects.
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The end of Positivism, and the friendship with Gentile, took him to an ideological engagement in favour of Actual idealism that seemed it would take a cultural and civil renovation; according to Actual idealism it was the act of thinking as perception, and not creative thought as imagination, which defines reality. Together with Giovanni Gentile and Guido De Ruggiero, he was one of the supporters of that Actual idealism which "had all the romantic seduction and all the optimistic confidence of attracting…the best dissatisfied young people, those not moving towards D'Annunzio or Marinetti",E. Garin, Cronache di filosofia italiana..., I-II, Bari 1966, ad Indicem; and in 1914–15 he openly sustained, even with lectures, Italy's intervention in the world war, but he was declared unfit at the military visit. Bruna Boldrini, the philosopher's wife, who tried to outline the substantial autonomy of Fazio from Gentile's metaphysics, affirmed that Fazio-Allmayer arrives to justify the historical experience as concrete life, in which the manifold and different forms flow into an intersubjective relationship, ethical-aesthetic synthesis, into the specicifity of each one (p. 35).
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