The Husserlian phenomenological approach to organisational research as a way to understand how collectives experience and mean their work context, is rarely used although, when it is, it often functions as a negative criticism of objectivist methods. The sociological potential of phenomenological concepts to enable understanding of subjective experience of social contexts, and the characterisation of those social contexts through ideal type construction, deserves to be used more extensively in a positive proposal of organisational research methodologies. However, a (...) consistent phenomenological approach—with its inherent qualities that enable the transcendental understanding of subjective phenomena and social objectivity—can be sociologically fruitful only if it benefits from accumulated sociological knowledge, realised by various approaches that discuss macro and micro aspects of organisations. The proposed phenomenological methodology considers both aspects. It takes account of social theories that consider the influences of both the macro environment and institutionalisation on structure and culture through their relationship with collective and individual action. Also, it performs collaboration between two close perspectives which recognise the importance of the subjective meanings of the individuals constituting the collective: Husserl’s transcendental phenomenology and Weber’s ideal type construction. It also discusses context, participant selection, the concepts of saturation and generalisation, and the applicability of the methodology. (shrink)

Moral distress is reported to be a critical force contributing to intensifying rates of anxiety, depression and burnout experienced by healthcare workers. In this paper, we examine the moral dilemmas and ensuing distress personally and collectively experienced by healthcare workers while caring for patients during the pandemic. Data are drawn from free-text responses from a cross-sectional national online survey of Australian healthcare workers about the patient care challenges they faced. Three themes were derived from qualitative content analysis that illuminated the (...) ways in which moral dilemmas and distress were relationally experienced by healthcare workers: (1) the moral ambiguity of how to care well for patients amid a rapidly changing work environment; (2) the distress of witnessing suffering shared between healthcare workers and patients; and (3) the distress of performing new forms of invisible work in the absence of institutional recognition. These findings reveal that moral distress was a strongly shared experience. Findings advance understandings of moral distress as a relational experience, collectively felt, constituted, and experienced by healthcare workers. Considering how to harness collective solidarity in effectively responding to moral distress experienced across the frontline healthcare workforce is critical. (shrink)

In everyday language, we readily attribute experiences to groups. For example, 1 might say, “Spain celebrated winning the European Cup” or “The uncovering of corruption caused the union to think long and hard about its internal structure.” In each case, the attribution makes sense. However, it is quite difficult to give a nonreductive account of precisely what these statements mean because in each case a mental state is ascribed to a group, and it is not obvious that groups can have (...) mental states. In this article, I do not offer an explicit theory of collective experience. Instead, I draw on phenomenological analyses and empirical data in order to provide general conditions that a more specific theory of collective experience must meet in order to be coherent. (shrink)

Background Moral distress is reported to be a critical force contributing to intensifying rates of anxiety, depression and burnout experienced by healthcare workers. In this paper, we examine the moral dilemmas and ensuing distress personally and collectively experienced by healthcare workers while caring for patients during the pandemic. Methods Data are drawn from free-text responses from a cross-sectional national online survey of Australian healthcare workers about the patient care challenges they faced. Results Three themes were derived from qualitative content analysis (...) that illuminated the ways in which moral dilemmas and distress were relationally experienced by healthcare workers: (1) the moral ambiguity of how to care well for patients amid a rapidly changing work environment; (2) the distress of witnessing suffering shared _between_ healthcare workers and patients; and (3) the distress of performing new forms of invisible work in the absence of institutional recognition. These findings reveal that moral distress was a strongly shared experience. Conclusions Findings advance understandings of moral distress as a relational experience, collectively felt, constituted, and experienced by healthcare workers. Considering how to harness collective solidarity in effectively responding to moral distress experienced across the frontline healthcare workforce is critical. (shrink)

In the context of the growing popularity of the ethical consumer movement and the appearance of different types of ethical collective communities, the current article explores the meanings drawn from the participation in Responsible Consumption Cooperatives. In existing research, the overriding focus has been on examining individual ethical consumer behaviour at the expense of advancing our understanding of how ethical consumers behave collectively. Hence, this article examines the meanings derived from participating in ethical consumer groups. A qualitative multi-method approach (...) is adopted to increase the validity of findings. This includes focus groups, in-depth interviews, observation and document analysis. Results show that ethical consumption in a group project offers a greater sense of effectiveness and control when compared to individual actions. Furthermore, these groups facilitate the creation of a social circle and encourage new learning as a result of the social interaction that takes place in the ethical community of the cooperative. (shrink)

In this essay, I argue that describing collective memory as a historical collective experience involving the sedimentation of experiences can help us understand the complexities in empirical cases. To demonstrate the explanatory power of this approach, I discuss actual cases of collective memory in post-Soviet European societies and communities, mainly in Estonia and among Ingrian Finns, using the concepts of collective experience and sedimentation. By combining these two concepts, I suggest that the same historical (...) and contemporary political objects may appear very differently to different societies and communities. Therefore, to understand the social and political landscape of our continent, we need to understand the unique experiential nature of collective memory. While phenomenology has allegedly had difficulties in addressing collective memory, rather focusing on individual memory and time consciousness, my analysis demonstrates its potential to clarify the experiential patterns of collective memory and its relevance to historical and political studies. (shrink)

Social scientists have traditionally attempted to avoid extending strategies for acquiring experimental knowledge to the sphere of the social. Bruno Latour, however, has introduced a notion of the collective experiment, an experiment conducted by and with us all. In this short paper I seek to explore, by way of elucidating the talk of collective experiments, that Latour's notion has long since existed in the theory and practice of ecological design and restoration. Practitioners in ecological restoration projects find themselves (...) in a situation of double contingency, since neither do they know how nature will respond to their intervention nor is their interpretation of these responses already certain. Experimental practice in society then becomes the proceduralization of this contingency. (shrink)

This article queries the notion of performance as a sustained act of commemoration, and, thus, implicitly, atonement and forgetting. Laying aside potential considerations of guilt and/or victimisation inherent in the spatio-temporal superimposition of a World War II modality of existence on an affluent, and, by comparison, peaceful part of the world, my investigation focuses on three mutually related areas of performance: the body’s hidden somaticity, the co-becoming of the self and time; and walking as a mnemonic mechanism. Aided by the (...) Japanese philosophers’ Shigenori Nagatomo’s concept of the hidden body and Kitaro Nishida’s theorisation of the relationship between the temporalised and the atemporal, the actual and the virtual, the spatial and the non-spatial as the continuity of discontinuity, I argue against the idea of performance as a cumulative, sedimentary and implicitly restorative poiesispraxis. Instead, I seek to articulate the ways in which the actional, interoceptive and psychogeographic schemes generated by eating and walking intertwine to create complex patterns of individual-collective remembering-forgetting. (shrink)

Welcoming Hug’s critical analysis of educational and pedagogical applications of 4E cognition, I discuss the relevance of considering some enactive perspectives in dialogue with Freirean critical pedagogy in order to advance his proposal.

This paper argues that professionals who make boundary-related decisions should be guided by relationship-based practice. In our roles as service users and professionals, drawing from our lived experiences of professional relationships, we argue we need to move away from distance-based practice. This includes understanding the boundary stories and narratives that exist for all of us – including the people we support, other professionals, as well as the organisations and systems within which we work. When we are dealing with professional boundary (...) issues, we should centre relationship-building skills that are central to many other aspects of our work. Skills that foster relationships at all levels – between professionals, service users, and services – need to be revalued. Our final recommendation is to create, develop, and foster safer spaces within and outside of organisations, as well as inter-professionally, for the discussion and exploration of boundary-related issues and practice. We are interested in hearing from those with experiences of being marginalised by boundaries so that they can inform a reshaping of our collective ideas around boundary related practices. To foster relationship-based practices in organisations, we have outlined several recommendations here; however, we recognize that these do not go far enough, and that collective action is needed to inform systemic change. (shrink)

The notion of collective conscious experience is here seen as an alternative or complement to themore familiar notion of individual conscious experience. Much evidence supports the concept of collective experience in the present. But what about time? Can a conscious experience which, whenregarded as individual, is referred to the past be considered a collectiveexperience extended in both past and present? My answer is yes, and this answer is supported by evidence about conceptions of time (...) and conscious experience in various cultures, including Western culture and science, and by evidence about the psychological Now. Egoless conscious experience is an alternative to both individual and collective experience; it is often connected with experience of timelessness, andis then unrestricted by time. (shrink)

This article explores the effects of our technological way of war, for the first time driving toward total combatant immunity, on the psyche of combatants and the ethos of a warrior. It is a plea for the preservation of a warrior spirit, or at least a warrior class, that views war in a philosophical and personal manner. The article posits that without a sense of the tragic, without a personal test of will and skill often at great individual risk, we (...) can find no real meaning in war. It argues that the warrior dimension of immunity in warfare has somehow altered our experience of war, yet the effects of this ‘virtual war’ are still ambiguous – we do not yet know whether executing warfare through long-distance video desensitizes the ‘remote warrior’ or enhances his/her experience of killing. We do not yet know how combatants ‘commuting’ to war from home and being transported 7000 miles into battle through this ‘miracle’ of technology will handle the consequences of what the nation is asking them to do. We kn.. (shrink)

Conservation and exhibition of historical works of art run many risks of misrepresentation of the life and meanings of objects. This paper explores the identities of some particularly compelling examples of Byzantine art restored under special circumstances at the Menil Collection in Houston, Texas. This examination of the restoration of frescos and icons, and their particular display histories, reveals the contingencies of our encounters with and explanations of historical art.

Nijedno drustvo, pogotovo ono koje, poput Srbije, u kratkom razdoblju proslo kroz duboke potrese koji jos uvek traju, ne moze se adekvatno analizirati bez pogleda iz ugla svakodnevnog zivota i iskustva obicnih ljudi. Primena savremenih socioloskih i antropoloskih teorija svakodnevice na Srbiju danas u potrazi za personalizovanim tumacenjem kojim obicni ljudi osmisljavaju samima sebi sve sto im se dogodi u poslednjih petnaestak godina, moze imati i sire teorijske implikacije, buduci da se iz nase perspektive lakse sagledava ogranicenost i neuniverzalnost teorija (...) nastalih u stabilnim drustvima. U ovom nacrtu markiraju se neke od tih teorija, polazne pretpostavke, kao i kljucni dogadjaji i simbolicki optereceni pojmovi nase najnovije istorije koji ce biti u zizi analize naracija obicnih ljudi prikupljenih tematskim terenskim istrazivanjem. (shrink)

According to we-mode accounts of collective intentionality, an experience is a "we-experience"—that is, part of a jointly attentional episode—in virtue of the way or mode in which the content of the experience is given to the subject of experience. These accounts are supposed to explain how a we-experience can have the phenomenal character of being given to the subject "as ours" rather than merely "as my experience" (Zahavi 2015), and do so in a (...) relatively conceptually and cognitively undemanding way. Galotti and Frith (2013) and Schmitz (2017) present we-mode accounts that are supposed to, in particular, avoid the need for the subjects of experience to have common knowledge of each other’s perceptual beliefs. In this paper, drawing in part on Schutz’s (1932/1967; 1953) writings on "the pure We-relationship", I argue that appeal to a we-mode does not render common knowledge unnecessary. To explain when we-experiences are veridical, we-mode accounts must (i) explain how a we-experience can enable rational interpersonal coordination in some high-risk situations and (ii) explain why what is experienced is "out in the open" between the subjects of the we-experience. To do this, proponents of we-mode accounts need an account of common knowledge. In addition, they must explain why certain inferences hold between we-mode and I-mode attitudes. In light of this, we-mode accounts fare no better than content accounts in illuminating how basic forms of collective intentionality are possible. (shrink)

This essay explores the idea of experience and its epistemological and practical role in maintaining the health of a household among early modern English Royalists. A number of prominent royalists during the mid-seventeenth century British Civil Wars expended quite some effort in the collection of medical recipes, including Queen Henrietta Maria herself, as well as William and Margaret Cavendish, and the Talbot sisters—Elizabeth Grey and Alethea Howard. This essay looks at these Royalists and four of their collections: three published (...) (Henrietta Maria, Grey, Howard), and one manuscript (the Caven­dishes), in order to determine how they conceptualized experience and its role in medical practice. The claim that such recipe collections represent a new, anti-Aristotelian idea of experience as a specific, particular event is disputed through a quantitative and qualitative analysis of these collections. Instead, it is argued that there a number of related conceptions of experience found in these Royalist recipe collections, but the basic idea is one where experience indicates long experience or expertise, an idea that can traced back at least to humanist medicine of the Renaissance, and likely back to Galen. (shrink)

Watersheds constitute a special case of multiple-use common pool resources (CPRs). In a textual sense, watersheds tend to be mosaics of privately owned and managed patches of land. At the same time, however, watersheds are also ecosystems in which multiple resources and people interact through an infinity of bio-physical processes. Through such interaction, new watershed-level qualities emerge that, together with other factors, condition watershed users' continued resource use and access. In this perspective, watersheds become common-pool resources. Hence, watershed users do (...) not only manage their individual plots, crops, forests, etc., knowingly or not, they manage landscape patterns and bio-physical processes that transcend their private property. In this context, drawing on experiences gained through participatory action research in a micro-watershed in the Andean hillsides of southern Colombia, this paper describes a process aimed at fostering collective watershed management. The paper illustrates the importance of platforms as a mechanism for negotiating and coordinating collective action by multiple users and discusses the issues of representation on such platforms as well as the importance of third party facilitation. (shrink)

Since the 1990s, Reinhart Koselleck has been one of the critics of the concept of collective memory. This includes contributions to practical debates on the one hand and reflections on a more theoretical level on the other. In contrast, with her concept of cultural memory, Aleida Assmann has taken a more positive view of the concept of collective memory. She defends this concept against Koselleck’s critical remarks, referring to him as an implicit addressee of her reflections. This essay (...) takes this disagreement as an opportunity to look more closely at the ‘dialogue’ between them by addressing three overlapping aspects, primarily on a theoretical level: the distinction between experience and recollection, the collective conditions of recollection, and the opposition between history of memory and memory of history. (shrink)

This book explores three worlds shared by the humans in their collective experiences. It identifies and explores the world of commonsense, the world of religion, and the world of science as three essential dimensions of human experience. The book helps understand that humans can gain comfort and pleasure in commonsense, achieve meaning and purpose from religion, and attain truth and rationality through science. It actively applies theories to and develops theoretical explanations from different domains or situations of human (...) existence. This book is of interest to theorists, researchers, instructors, and students across major academic disciplines in the humanities and social sciences. (shrink)

This study explores how Asian American experiences are depicted in four high school U.S. history textbooks and four middle school U.S. history textbooks used in Virginia. The analytic framework was developed from the scholarship of collective memories and histories of immigration in Asian American studies. Content analysis of the textbooks suggests the overall narrative of Asian American history in U.S. history textbooks aligns with the grand narrative of American history, that is, the “story of progress.” This major storyline of (...) Asian Americans – that they suffered from nativist racism and discrimination for a long time, overcame these obstacles through their hard work and efforts, and achieved the American dream – fits well into the master narrative of American progress, highlighting the process of their belonging to the U.S. as citizens. This storyline misrepresents the realities and diversity among Asian ethnic groups and their migration histories as well as the fluid nature of their identities across national borders. These findings stress the continued challenges in representing Asian American experiences as well as other marginalized groups in U.S. history textbooks. (shrink)

Social scientists are often interested in understanding how the dynamics of social systems are driven by the behavior of individuals that make up those systems. However, this process is hindered by the difficulty of experimentally studying how individual behavioral tendencies lead to collective social dynamics in large groups of people interacting over time. In this study, we investigate the role of social influence, a process well studied at the individual level, on the puzzling nature of success for cultural products (...) such as books, movies, and music. Using a “multiple‐worlds” experimental design, we are able to isolate the causal effect of an individual‐level mechanism on collective social outcomes. We employ this design in a Web‐based experiment in which 2,930 participants listened to, rated, and downloaded 48 songs by up‐and‐coming bands. Surprisingly, despite relatively large differences in the demographics, behavior, and preferences of participants, the experimental results at both the individual and collective levels were similar to those found in Salganik, Dodds, and Watts (2006). Further, by comparing results from two distinct pools of participants, we are able to gain new insights into the role of individual behavior on collective outcomes. We conclude with a discussion of the strengths and weaknesses of Web‐based experiments to address questions of collective social dynamics. (shrink)

Sonja Arndt, Michael Peters, Marek Tesar Introspection is a key concept in epistemology, since introspective knowledge is often thought to be particularly secure, maybe even immune to skeptical dou...

L’expertise scientifique collective « variétés tolérantes aux herbicides » a mobilisé une vingtaine d’experts de disciplines très différentes autour d’un sujet « sensible ». L’article décrit la façon dont ces experts ont été choisis, les modes d’interaction avec les commanditaires ministériels de l’expertise, le fonctionnement du collectif d’experts, ainsi que les « rendus » de l’expertise. Cet article aborde la question du traitement des avis minoritaires au sein du collectif et pose également la question centrale de la valorisation pour (...) les scientifiques participant du travail fourni en lien avec les attentes des organismes de recherche.These collective expert scientific studies on “herbicide-tolerant varieties” involved some twenty experts from very different disciplines in a “sensitive” topic. This article describes how the experts were chosen, how they interacted with their ministerial clients, how the group of experts functioned and the outcomes of its assessments. It investigates the way minority opinions were handled by the expert group, as well as the crucial question of recognition of the work of the scientists who took part, in relation to expectations among the research organisations. (shrink)

The last decades are the time of significant interest in the problem of witnesses and their testimonies, both in interdisciplinary discourse and practical activities and institutions. An important philosophical category of testimony, is gaining growing practical importance. New forms of collection and distribution of testimonies, significant increase of their quantity and release to the public discussion and a group of witnesses new participants, creates some new problems requiring reflection. The growing problem of institutionalization may disrupt the natural availability of bearing (...) witness. Connecting testimonies with the historical truth and factual knowledge may lead to devaluation of testimonies and bearing witness. Ethics admits witnesses specific authority based on the personal experience and validity of the moral evaluations; this authority may explain who can (should) to bear witness. Meanwhile, the category of trust seems to explain the witnesses selection much better. The risk of numerous manipulations of testimonies is an important problem that has a negative impact on the reception of the social reception of testimonies and the situation of witnesses. In order to adequately respond to the experiences and needs of witnesses, an atmosphere of social trust should be build. (shrink)

Collective memory is thought to be something “more” than a conglomeration of personal memories which compose it. Yet, each of us, each individual in every society, remembers from a personal point of view. And if there is memory beyond personal experience through which collective identities are configured, in what “place” might one legitimately situate it? In addressing this question, this article examines the political significance of the distinction between two levels of what are often lumped together under (...) the term of “collective memory”: memories that are retained through the direct experience of groups or associations of a limited size and those that are rarely the object of direct experience constituting the events marking the identities of mass societies. (shrink)

The emergence of collective intelligence has been studied in much greater detail in small groups than in larger ones. Nevertheless, in groups of several hundreds or thousands of members, it is well-known that the social environment exerts a considerable influence on individual behavior. A few recent papers have dealt with some aspects of large group situations, but have not provided an in-depth analysis of the role of interactions among the members of a group in the creation of ideas, as (...) well as the group’s overall performance. In this study, we report an experiment where a large set of individuals, i.e., 789 high-school students, cooperated online in real time to solve two different examinations on a specifically designed platform (Thinkhub). Our goal of this paper 6 to describe the specific mechanisms of idea creation we were able to observe and to measure the group’s performance as a whole. When we deal with communication networks featuring a large number of interacting entities, it seems natural to model the set as a complex system by resorting to the tools of statistical mechanics. Our experiment shows how an interaction in small groups that increase in size over several phases, leading to a final phase where the students are confronted with the most popular answers of the previous phases, is capable of producing high-quality answers to all examination questions, whereby the last phase plays a crucial role. Our experiment likewise shows that a group’s performance in such a task progresses in a linear manner in parallel with the size of the group. Finally, we show that the controlled interaction and dynamics foreseen in the system can reduce the spread of “fake news” within the group. (shrink)

The Collective Unconscious in the Age of Neuroscience brings the connection between C.G. Jung's theory of a collective unconscious, neuroscience, and personal experiences of severe mental illness to life. Hallie B. Durchslag uses narrative analysis to examine four autobiographical accounts of mental illness, including her own, and illuminate the interplay between psychic material and human physiology that Jung intuited to exist. Durchslag's unique study considers the links between expressions of the collective unconscious, such as myth, fairy tales, (...) folk tales, and 'big dreams', and the experiences of those diagnosed with severe mental illnesses, such as schizophrenia and bipolar disorder. The author's personal narrative account of a psychotic episode is at its heart, bringing both an intimate foundation and exceptional insight to the book. With reference to neuroscientific and genetic research throughout, The Collective Unconscious in the Age of Neuroscience highlights the gap between depth psychological notions of etiology and treatment, highlights patterns of collective material in the qualitative experience of these genetic and biological disorders, and explores how the efficacy of pharmacological treatment sheds light on Jung's theoretical model. The Collective Unconscious in the Age of Neuroscience will be essential reading for academics and students of Jungian and post-Jungian studies, consciousness, neuroscience and mental health. It will also provide unique insight for analytical psychologists interested in severe mental illness and the collective unconscious. (shrink)

Research on meditation and mindfulness practice has flourished in recent years. While much of this research has focused on well-being outcomes associated with mindfulness practice, less research has focused on how perception of self may change as a result of mindfulness practice, or whether these changes in self-perception may be mechanisms of mindfulness in action. This is somewhat surprising given that mindfulness derives from traditions often described as guiding people to realise and experience the non-separation of self from the (...) world or its ‘oneness’ with the whole of reality. The current study used a collective intelligence methodology, Interactive Management (IM), to explore the nature of oneness experiences. Five IM sessions were conducted with five separate groups of experienced meditators. Participants generated, clarified, and selected oneness self-perceptions they believed most characterised their experience both during meditation and in their everyday experience in the world. Each group also developed structural models describing how highly ranked aspects of oneness self-perceptions are interrelated in a system. Consistent themes and categories of oneness experience appeared across the five IM sessions, with changes in the sense of space (unboundedness), time, identity, wholeness and flow highlighted as most influential. Results are discussed in light of emerging theory and research on oneness self-perception and non-dual awareness. (shrink)

Research on collective emotion spans social sciences, psychology and philosophy. There are detailed case studies and diverse theories of collective emotion. However, experimental evidence regarding the universal characteristics, antecedents and consequences of collective emotion remains sparse. Moreover, current research mainly relies on emotion self-reports, accounting for the subjective experience of collective emotion and ignoring their cognitive and physiological bases. In response to these challenges, we argue for experimental research on collective emotion. We start with (...) an overview of theoretical frameworks to identify a set of three characteristics of collective emotion. Based on research in cognitive and affective sciences, we then examine the corresponding candidate mechanisms. Finally, we highlight outstanding questions, review experimental evidence, and suggest ideas for future experimental research. (shrink)

In this paper, we describe the challenges of collecting data in the Māori population for automatic detection of schizophrenia using natural language processing (NLP). Existing psychometric tools for detecting are wide ranging and do not meet the health needs of indigenous persons considered at risk of developing psychosis and/or schizophrenia. Automated methods using NLP have been developed to detect psychosis and schizophrenia but lack cultural nuance in their designs. Research incorporating the cultural aspects relevant to indigenous communities is lacking in (...) the design of existing automatic prediction tools and one of the main reasons is the scarcity of data from indigenous populations. This paper explores the current design of the New Zealand health care system and its potential impacts on access and inequities in the Māori population and details the methodology used to collect speech samples of Māori at risk of developing psychosis and schizophrenia. The paper also describes the major obstacles faced during speech data collection, key findings, and probable solutions. (shrink)

In this commentary, I discuss three aspects of Monique Deveaux’s account. First, the method of Grounded Normative Theorizing she adopts to engage directly with the contexts and views of those experiencing poverty fits within a range of proposals to enhance the methodology of moral and political philosophy, and I would call on all philosophers working in this space to further develop these innovative methodologies. Second, Deveaux extends the capabilities approach by focusing on the group-based character of poverty and making the (...) case for building the collective capabilities of poor-led social movements. While I do not substantially disagree with this argument (in practice), I argue that we should be careful to avoid normative collectivism (as a theoretical assumption). Finally, Deveaux discusses political solidarity with people experiencing poverty. I argue that this should be based on esteeming each other’s various contributions in more diverse ways than only in narrow economic terms. Treating people in poverty and poor-led social movements as agents of justice, as Deveaux advocates, is a significant step in this endeavour. (shrink)

The Experiment Must Continue is a beautifully articulated ethnographic history of medical experimentation in East Africa from 1940 through 2014. In it, Melissa Graboyes combines her training in public health and in history to treat her subject with the dual sensitivities of a medical ethicist and a fine historian. She breathes life into the fascinating histories of research on human subjects, elucidating the hopes of the interventionists and the experiences of the putative beneficiaries. Historical case studies highlight failed attempts to (...) eliminate tropical diseases, while modern examples delve into ongoing malaria and HIV/AIDS research. Collectively, these show how East Africans have perceived research differently than researchers do and that the active participation of subjects led to the creation of a hybrid ethical form. By writing an ethnography of the past and a history of the present, Graboyes casts medical experimentation in a new light, and makes the resounding case that we must readjust our dominant ideas of consent, participation, and exploitation. With global implications, this lively book is as relevant for scholars as it is for anyone invested in the place of medicine in society. (shrink)

Contractarian theories are meant to settle the issue of when political authority meets the conditions of rational legitimacy. The author addresses the same issue, but using different premises and a different conceptual frame. He takes as his point of departure the two basic problems which rational collective will‐formation refers to ‐ conflict‐resolution and goal attainment. He then introduces the codes of law and power, with which such will‐formation can be institutionalized. The legitimation gap that then still remains open can (...) be filled by a practical reason which is not limited simply to morality but also permeates the procedures of law application, policy‐formation and legislation. These preliminary considerations remain within the limits of a thought‐experiment. (shrink)

Recently, an increasing body of work from sociology, social psychology, and social ontology has been devoted to collective emotions. Rather curiously, however, pressing epistemological and especially normative issues have received almost no attention. In particular, there has been a strange silence on whether one can share emotions with individuals or groups who are not aware of such sharing, or how one may identify this, and eventually identify specific norms of emotional sharing. In this paper, I shall address this set (...) of issues head-on. I will do so by drawing on one of the most elaborate, but rather neglected phenomenological accounts of sociality, namely Edith Stein’s work on communal experiences and her theory of empathy. I wish to show that a suitably amended Steinian account affords us with an intriguing alternative to both phenomenalist and normativist construals of collective emotions. Moreover, I shall argue that it provides a more fine-grained account of the different types of emotional sharing than standard accounts, ranging from face-to-face, or shared, to more robust but less direct, or collective, emotions. Finally, I will propose a tentative answer to the above questions by pointing to non-dyadic or collective forms of empathy. (shrink)