This collection of essays considers some of the conceptual and philosophical contentions that Nancy Fraser's theory of justice has provoked and presents some compelling examples of its analytical power in a range of contexts in which the politics of social justice are at issue.

This paper makes a contribution to debates in recognition theory by expanding the taxonomy of (mis-)recognition in the economic sphere. We argue that doing justice to the variety of ways in which recognition is engaged in economic relationships requires: (1) to take into consideration not just the recognition principle of esteem, but also (various aspects of) need and respect; (2) to distinguish a productive from a consumptive dimension with regards to each principle of recognition (need, (...) esteem and respect); (3) and to identify the specific economic relationship at stake (e.g. between consumers and producers, or between employers and employees). In this way, we can account for the diversity of demands for recognition made in the economic sphere, explain what underpins them, and bring structure into these diverse phenomena. What is more, our expanded taxonomy is a useful tool for social pathology theorists. They have to appreciate the full range of variants of misrecognition when diagnosing pathologies of misrecognition in the economic sphere. (shrink)

This chapter analyses the situation of Moroccan women in each different pattern of recognition. In other words, I inquire how each sphere of recognition has been violated within the Moroccan female population.

Following the methodology of Critical theorists, in this Chapter and in the next chapter, the theory of Honneth will be illustrated in the reality of Chinese and Moroccan women. Whereas the pattern of love is located in the private sphere of a woman, such as her family, her friendships, and her neighborhood, which makes her more vulnerable to suffering situations of disrespect, in the dimensions of law and of solidarity, I will also encounter offenses against women. In any case, whether (...) in China or in Morocco, offenses to recognition are complex and, in the end, affect the formation and development of women’s identity. (shrink)

Training in the journalism profession is proving to be increasingly complex, given that the profession is regularly subject to uncertainty as a result of socially sensitive issues, all in a constantly changing environment in which the profession is being discredited by the general public. This process requires a quest for recognition by professionals themselves in order to preserve their identity and professionalism. A question thus emerges: How does this mis/recognition affect the discourse of journalism teachers, and how is (...) it reflected in their discursive strategies established with their students? This article aims to create a dialogue between two theoretical frameworks, ergology and semiolinguistics, in order to shed light on the way in which the standards of the profession are questioned. (shrink)

The three empirical chapters that constitute Part II of this book are delineated along the lines of ‘who one is’, ‘what one does’ and ‘how one practises’ at work. The preceding chapter, focused on ‘who one is ethnically and racially at work’, underlined the vulnerability of workers from minority cultural traditions to the disintegrative effects of everyday ethno-racial misrecognition. It also analysed some of the ways in which workers respond to such misrecognition, including responses aimed at rehabilitating a sense of (...) achievement and contribution that are, according to the reconstruction of Honneth’s conceptions of work devised to anchor that chapter’s critique, normative in paid employment. This chapter moves the focus to cross-cultural relations of recognition regarding ‘what one does for work’, that is, ethno-racial difference as it is linked to the status of a paid occupation and that occupation’s expectations and duties. Elaborated below, the critical analysis of intercultural (mis)recognition and ‘what one does for work’ is anchored in a reconstruction of all three of Honneth’s critical conceptions of work, and thus esteem recognition associated with the norms of achievement, contribution and performance in the realm of paid occupations. (shrink)

This chapter, and the two following chapters that constitute Part II, represent the empirical heart of this book. It is here that we meet real people, specifically Pacific Islanders encountered during research, and hear from them regarding their experiences of intercultural recognition and misrecognition at work. This chapter addresses cross-cultural (mis)recognition at work as it is shaped by the identification of ‘who one is’, specifically ‘who one is racially and ethnically’. In particular, it examines marginalisation based on negative (...) assessment of Pacifica workers’ ethnic and racial identities, and its significations in specific instances, to contribute a critique of ethno-racial misrecognition in intercultural workplace relations. Elaborated below, the critical analysis of ‘who one is at work’ is anchored in Honneth’s second and third critical conceptions, and thus esteem recognition in relation to the norms of achievement and contribution in the domain of paid employment. (shrink)

The two preceding empirical chapters have focused on intercultural (mis)recognition at work regarding ethno-racial identification and in terms of the status of an occupation and its associated tasks. This chapter brings a critical lens to cross-cultural (mis)recognition implicit in ‘how one practises at work’, that is, the way in which workers engage with the concrete tasks as they are framed by the work organisation. Specifically, the analysis focuses on ethno-cultural difference as it shapes activities and practices in multicultural (...) workplaces. It particularly utilises Honneth’s premise of contested value horizon, that is, culturally differentiated interpretations of core values, to analyse participant experience as disputed practice, adaptive intervention and recognition struggle regarding best practice in cross-cultural work contexts. Elaborated below, the critical analysis of ‘how one practices at work’ is anchored in a reconstruction of Honneth’s three critical conceptions, and thus esteem recognition in relation to the norms of performance, achievement and contribution in the domain of paid employment. (shrink)

This book conducts a critical investigation into everyday intercultural recognition and misrecognition in the domain of paid work, utilising social philosopher Axel Honneth’s recognition theory as its theoretical foundation. In so doing, it also reveals the sophistication and productivity of Honneth's recognition model for multiculturalism scholarship. Honneth and Everyday Intercultural Recognition is concerned with the redress of intercultural related injustice and, more widely, the effective integration of ethically and culturally diverse societies. Bona Anna analyses the everyday (...) experiences of cross-cultural misrecognition in a distinctive ethno-cultural group, including social norms that have been marginalised in the contexts of employment. In this endeavour, she deploys key constructs from Honneth’s theory to argue for individual and social integration to be conceptualised as a process of inclusion through stables forms of recognition, rather than as a process of inclusion through forms of group representation and participation. This book will appeal to students and academics of multiculturalism interested in learning more about the usefulness of Honneth’s recognition theory in intercultural inquiry, including the ways in which it can circumvent some of the impasses of classical multiculturalism. (shrink)

When categories of actors are discredited, epistemic inequalities produce testimonial or hermeneutic injustices. These injustices manifest themselves in the absence of recognition of the knowledge of others and in the fact that their ability to understand is called into question. Moreover, although they are subjected to exogenous norms in which they do not find themselves, the people subjected to these injustices find it difficult to assert this and to identify their own norms. These two types of injustice alter the (...) quality of care relationships, particularly in terms of relational ethics, by eroding the trust between caregivers and patients. In order to counteract these, a pedagogical experiment based on democratic and epistemic logics was proposed to health students. This experiment has three pillars: teaching on the partnership between health professionals and patients, patients as teachers or mentors and patients as colleagues. These three pillars are presented as interrelated, one not going without the other. On the democratic level, the aim is to rebalance the power relationships. Thus, it is patients who recruit patients and the latter have a status. At the epistemic level, the aim is to rebalance knowledge relationships, which involves questioning knowledge and standards in terms of their consequences on patients, or more precisely on the “patient experience”. Two different and complementary pedagogical programs have been implemented to create a pedagogical experience within a medical faculty (Sorbonne Paris Nord University) located in the city of Bobigny, which is now called the “Bobigny experience”. The aim of the first is to use the “patient perspective” to resolve clinical situations, while the second is to use narrative medicine to combine the experiences of students and patients on specific topics. (shrink)

RésuméLe contexte sociopolitique québécois est marqué par deux entreprises politiques distinctes : d’une part, une modernisation de la Charte de la langue française, et d’autre part, une volonté d’établir un rapport de nation à nation avec les peuples autochtones dont le territoire se situe au Québec. Bien que compatibles en théorie, ces deux projets se retrouvent en tension dans la pratique. Cet article propose en ce sens une analyse critique de la notion de « langue commune » au coeur des (...) politiques linguistiques québécoises. L’hypothèse générale est que cette idée repose sur une conception de la justice linguistique inadaptée à une société plurinationale comme le Québec. (shrink)

In considering what makes epistemic injustice and epistemologies of ignorance wrongful, Matthew Congdon has recently argued that they involve forms of epistemic misrecognition in involving epistemic disrespect, disesteem, and neglect. Following Congdon’s remarks that both epistemic injustice and epistemologies of ignorance involve such misrecognition, this chapter considers whether and how ignorance may not involve the same types of misrecognition as epistemic injustice. In fact, there may be, as of yet, unexplored and surprising ways in which ignorance and recognition work (...) in concert. In this chapter, I contend that some cases of genuine ignorance do not involve misrecognition, but a kind of recognition: sometimes ignorance is not about being insufficiently responsive to some normatively relevant features in another, but being too responsive to them. I then argue that we can see this sort of ‘paradox of ignorance’ in Charles Mills’s discussion of white ignorance and ideal theory. (shrink)

Communalism and its cognates continue to exercise a vise grip on the African intellectual imaginary. Whether the discussion is in ethics or social philosophy, in metaphysics or even, on occasion, epistemology, the play of communalism, a concept expounded in the next section, is so strong that it is difficult to escape its ubiquity. In spite of this, there is little serious analysis of the concept and its implications in the contemporary context. Yet, at no other time than now can a (...) long-suffering continent use some robust debates on its multiple inheritances regarding how to organize life and thought in order to deliver a better future for its population. Given the continual resort to communalism as, among others, the standard of ethical behavior, the blueprint for restoring Africans to wholeness and organizing our social life, as well as a template for political reorganization across the continent, one cannot overemphasize the importance of contributing some illumination to the discourse surrounding the idea. This essay seeks to offer a little illumination in this respect. Additionally, it offers a criticism of what all—proponents and antagonists alike—take to be a defensible version of communalism: moderate communalism. I shall be arguing that communalism, generally, has a problem with the individual. And the African variant of it, mostly subscribed to by the African scholars discussed below and defended by them as something either peculiar to or special in Africa, has an even harder time accommodating the individual. Yet, as history shows, until the modern age in which individualism is the principle of social ordering and mode of social living, a situation that privileges the individual, above all, various forms of communalism never really accorded the individual the recognition and forbearances that we now commonly associate with the idea. T he strongest variants of moderate communalism discuss ed here have a difficult time taking the individual seriously. I am not aware of anyone else ever having made such a case. These arguments are offer ed to show that Africa and Africans need to take individualism seriously and such have been the historical transformation that our diverse societies have undergone in the course of the last half a millennium that the types of communalism that are on offer do not appear to take this fact of radical change with the necessary urgency. (shrink)

In her talk ‘Disappearance, Erasure, and the Void’, Rocío Zambrana (2023) argued against the classification of colonialism as a ‘historical event of the past’. For Zambrana, colonialism is ‘a past that survives in the present’ through the ‘coloniality’ of knowledge and power (2021). Taking Zambrana's cue, I unpack in this work the ways in which coloniality survives in Philippine education and continues to structure Philippine consciousness, social relations, government policies, and political arrangements. In my discussion, I recount how colonial educational (...) institutions in the Philippines, during its Spanish and American occupation, betrayed their respective promise of ‘spiritual salvation’ and ‘self-governance’ to the Philippines. They instead entrenched structures that facilitated political and epistemic subservience to Anglo-European authority, dependence on former imperial economies, and colonial forms of repression and extraction. Through the Philippine example, I develop a concept of (mis)education that is generative of what I call, pernicious epistemic paralysis. (shrink)

This paper addresses the increasing discussions concerning the normative nature of epistemic injustice. I argue that epistemic injustice is best described as a global failure of recognition: one that downgrades and attacks the normative standing of the individual as a whole. First, I discuss the role of epistemic agency in the global cluster of identity and show that it is both essential and inseparable to the development of autonomous and ethical agency. Second, I engage with contemporary articulations of epistemic (...) injustice as a phenomenon of (mis)recognition and argue that these could be expanded in two important ways: epistemic injustice should be redefined as involving abuse, disrespect, and insult at the same time and not only in epistemic terms. Third and finally, I reinforce my redefinition of epistemic injustice as a global failure of recognition by revealing how the lived experience of epistemic injustice strikes victims’ self-perception globally. (shrink)

This paper explores how women workers in Bangladeshi garment factories are misrecognised and not represented in the apparel industry through focussing on two enacted collective compliance measure agreements adopted by global brands to improve safety and working conditions. Our paper draws on Amartya Sen’s rights-based approach to capabilities as a means of explaining the narratives of women trade union leaders and the experiences of women factory workers’ status in their workplace and in the industry. Specifically, we examine how a strategy (...) of misrepresentation and nonrecognition of the women factory workers is being played out in the multi-stakeholder initiatives of compliance codes which leads to a lack of consideration for the basic human rights of the women workers. Our paper contributes to the discussion regarding how the politics of ethical procurement becomes visible through an exclusionary approach in managing the apparel global production network despite the favourable consensus regarding the compliance codes. (shrink)

This paper concerns the way in which our shared interpretive frames – such as metaphors, narratives, scripts, and stereotypes – may produce misunderstanding in ways that sustain injustice. Interpretive frames guide how we interpret information. I relate the role of frames to structural views of understanding, in order to put forward an analysis of mis-interpretive frames: frames which systematically produce misunderstanding. I contrast mere lack of understanding, in which we lack apparent intelligibility, with cases of more substantive misunderstanding, where one (...) has a mistaken ‘sense’ of understanding. I begin by introducing the structural view of understanding, in order to present a structural characterisation of misunderstanding. I highlight that frames guide how we structure information, and so distorting frames lead to misunderstanding. I highlight two ways in which possessing mis-interpretive frames are distinctively epistemically pernicious: concealed incompetence and epistemic contamination. In the former, the mistaken sense of understanding conferred by grasping an inapt interpretive structure obstructs recognition of one’s own epistemic failures. In the latter, deploying a mis-interpretive frame to interpret new evidence renders it misleading, polluting otherwise valuable epistemic resources. Finally, I show how these distorting frames may obscure and perpetuate injustice via examining naturalisation and normalisation. (shrink)

ABSTRACT What does it mean to practice a theory of recognition within the discipline of philosophy? Across an initially acrimonious French-German divide, Axel Honneth’s effort to recognise the value of contemporary French philosophy and social theory suggests that philosophy is a self-critical, outwardly oriented, and cooperative discipline. First, mobilising the idea of recognition in his own philosophical practise has permitted Honneth to notice non-deliberative aspects of social interaction that Habermas had overlooked, including the need for self-confidence and the (...) need for self-esteem. Second, although Honneth’s ascription of value to contemporary French theory also involves mis-recognition, his practice of recognition has nonetheless prompted philosophical cooperation among theorists who would not otherwise have engaged, encouraging French-influenced critical theorists to extend Honneth’s theory in ways that he had not anticipated. What emerges is an interpretation of philosophy as an ongoing intersubjective pursuit that attempts to respond to its own limitations through cooperative critique. (shrink)

What does it mean to practice a theory of recognition within the discipline of philosophy? Across an initially acrimonious French-German divide, Axel Honneth’s effort to recognise the value of contemporary French philosophy and social theory suggests that philosophy is a self-critical, outwardly oriented, and cooperative discipline. First, mobilising the idea of recognition in his own philosophical practise has permitted Honneth to notice non-deliberative aspects of social interaction that Habermas had overlooked, including the need for self-confidence (drawn from a (...) “deconstructive” ethics of care) and the need for self-esteem (informed by Sartre’s and Foucault’s attention to the existential damage caused by denigration, and the nefarious effects of reproductive power). Second, although Honneth’s ascription of value to contemporary French theory also involves mis-recognition, his practice of recognition has nonetheless prompted philosophical cooperation among theorists who would not otherwise have engaged, encouraging French-influenced critical theorists to extend Honneth’s theory in ways that he had not anticipated. What emerges is an interpretation of philosophy as an ongoing intersubjective pursuit that attempts to respond to its own limitations through cooperative critique. (shrink)

In this article, my aim is to review the idea of solidarity within Axel Honneth’s theory of recognition and critique it using Ricoeur’s view of recognition. Honneth’s notion of solidarity though is able to help us solve and explain certain important aspects of our socio-political life, I will show that a solidaristic form of recognition can’t fully help us produce a society where every person feels necessarily dignified and works with self-esteem which is generated out of social (...) interaction. In Axel Honneth’s framework, as Honneth himself acknowledges, there is always a struggle for recognition. I will show why or how that struggle for recognition is bound to produce moments of mis-recognition where some people within a community lack dignity. I will then juxtapose Paul Ricoeur’s idea of recognition which can help solve this problem of social dissonance. Ultimately, I will point to how within Ricoeur’s conception, there need not be any struggles for recognition but only _states of peace_ where people establish a relation of _mutuality_ between each other which is both expressive of each person’s self-esteem as well as grounded in the recognition of a person’s freedom to express themselves without any external constraints. (shrink)

The narratives in this issue powerfully illuminate the lived experiences of neurodiverse individuals, particularly the long-term effects of labels and mislabels. Authors describe being called “lazy,” “robotic,” or “broken,” as well as misperceptions of being “gifted” or a “child prodigy.” These mis-labels often deepened feelings of isolation and fueled masking, camouflaging, or cocooning to navigate daily life. Several contributors highlight the transformative role of social media, especially TikTok, in fostering recognition, diagnosis, and community, offering both relief and validation while (...) also raising concerns about misinformation. A central theme is the liberating clarity of adult diagnosis, reframing identity with pride and self-acceptance: “autism is not a bad word: it is beautiful, joyous, intense, and empowering.” Collectively, these stories underscore the power of narrative to challenge ableism, expose systemic failures, and affirm the motto “nothing about us without us,” reminding readers of the need to listen, learn, and support authentic inclusion. (shrink)

IntroductionThose in mental health-related consumer movements have made clear their demands for humane treatment and basic civil rights, an end to stigma and discrimination, and a chance to participate in their own recovery. But theorizing about the politics of recognition, 'recognition rights' and epistemic justice, suggests that they also have a stake in the broad cultural meanings associated with conceptions of mental health and illness.ResultsFirst person accounts of psychiatric diagnosis and mental health care (shown here to represent 'counter (...) stories' to the powerful 'master narrative' of biomedical psychiatry), offer indications about how experiences of mental disorder might be reframed and redefined as part of efforts to acknowledge and honor recognition rights and epistemic justice. However, the task of cultural semantics is one for the entire culture, not merely consumers. These new meanings must be negotiated. When they are not the result of negotiation, group-wrought definitions risk imposing a revision no less constraining than the mis-recognizing one it aims to replace. Contested realities make this a challenging task when it comes to cultural meanings about mental disorder. Examples from mental illness memoirs about two contested realities related to psychosis are examined here: the meaninglessness of symptoms, and the role of insight into illness. They show the magnitude of the challenge involved - for consumers, practitioners, and the general public - in the reconstruction of these new meanings and realities.ConclusionTo honor recognition rights and epistemic justice acknowledgement must be made of the heterogeneity of the effects of, and of responses to, psychiatric diagnosis and care, and the extent of the challenge of the reconstructive cultural semantics involved. (shrink)

A context of protracted postcolonial misrecognition and social injustice brought most of the contributors to this special issue together. This context raises an acute awareness of the ideological limitations not only of the dominant normative frameworks of recognition, developed by social and political theorists such as Axel Honneth, Nancy Fraser, and Charles Taylor, but of the African philosophical conceptions of recognition represented by ubuntu. What is the ethical or normative status of the insights into social ontology that we (...) find in theories of recognition? The authors acknowledge the entanglement of norms of recognition in contested relations of power that influence the formation of subjects and the normative ambivalence of recognition which enables and constrains subjective agency. Ongoing inequality and social injustice makes palpable the practical effects of norms of mis/recognition. The authors reinterpret the concept of recognition to allow for normative ambivalence and ideological sensitivity in the current postcolonial setting. (shrink)

Medical artificial intelligence (AI) systems are value-laden technologies that can simultaneously encourage and discourage conflicting values that may all be relevant for the pursuit of justice. I argue that the predominant theory of healthcare justice, the Rawls-inspired approach of Norman Daniels, neither adequately acknowledges such conflicts nor explains if and how they can resolved. By juxtaposing Daniels’s theory of healthcare justice with Axel Honneth’s and Nancy Fraser’s respective theories of justice, I draw attention to one such conflict. Medical AI may (...) improve the distribution of opportunity qua health while simultaneously mis-recognizing patients and thereby reducing their self-respect. I argue that justly resolving this conflict will at times require greater inclusion of those mis-recognized in deliberation about medical AI, and consider what such inclusion may entail. (shrink)

Working on the assumption that psychological needs are at the hase of mechanisms controlling human behaviour the authors point to some consequences of the lack of satisfaction of basic needs in miners. Theoretical analyses are supported with the results of preliminary investigations of some psychological needs (the need for affiliation, security, development, recognition). The investigation was carried out by means of a test interview based on preference principles. The data obtained made it possible to establish a hierarchy of the (...) needs studied, their intensity and directions of need satisfaction. The interviews also provided data enabling the authors to hypothesize about the level of satisfaction of particular needs. Basing on the analyses some general postulates were put forward to provide material for analysis and discussion for the competent administrative and social bodies. (shrink)

As a precursor to the Enlightenment, early modern European conceptions of being and human alterity formed a critical part of both the birth of modernity and the reception of divergent cultural forms lying beyond the horizon of Western knowledge. The extension of occidental power beyond its familiar shores not only resulted in the coercion and subjugation of countless New World natives but also compelled the Western mind to account for the seemingly radical alterity of `savage' life forms in civilizations hitherto (...) unknown to Europeans. This exacting philosophical demand evidently precluded a recognition initially of cultural difference, largely as a result of a predominantly hierarchical conception of being which, following Lovejoy, we understand as the great Chain of Being. The epistemological, axiological and praxeological dimensions of this essentially metaphysical and hierarchical conception of natural and human alterity are examined to delineate our relation to the other of modernity: the Savage. The latter category of humanity manifests the theoretical difficulty of attempting to explain the nature or being of the `other' human within an exemplary world-historical case of civilizational encounters. (shrink)

As the underpinnings of this intercultural work, recognition theory was briefly sketched in the introductory chapter. This chapter, beginning with the theoretical part of the book, now offers a more comprehensive treatment of the central features of Honneth’s model. It begins with an initial focus on the theme of recognition, goes on to render the two distinct but inter-related premises that constitute Honneth’s recognition theory and ends with a brief discussion regarding critique of Honneth relevant to the (...) focus of this project. The key point of delving into recognition theory at this depth is to highlight its descriptive, explanatory and normative prospects for critical sociological inquiry, such as is offered in Part II of the book. These prospects are dealt with next, including an excursion into scholarly applications of Honneth’s model in various social science fields. Finally, the chapter takes a more detailed look at the use of recognition theory in critical intercultural research. Specifically, it expands on the concepts of esteem recognition and contested value horizon, first glimpsed in Chap. 10.1007/978-3-319-64194-2_1, fleshing out their relevance for this cross-cultural project and for research into multiculturalism more generally. (shrink)

I argue that we should emancipate the problem of evil and suffering from theodicist assumptions that lead to a chronic non-acknowledgment of the sufferers’ experiential point of view. This also entails emancipating the problem of evil and suffering from the need to consider the so-called argument from evil. In the argument ‘from’ evil, evil and suffering are seen as pieces of empirical evidence against theism. This presupposes understanding theism as a hypothesis to be tested in an evidentialist game of argumentation. (...) Such a presupposition already fails to acknowledge the depth and variety of both religious and nonreligious approaches to living with evil and suffering. One way of cashing out what moral antitheodicism amounts to is to analyze theodicism as a failure of recognizing others’ suffering. Furthermore, one way of cashing out what this mis- or nonrecognition amounts to is to analyze the unforgivability of evil. Focusing on recognition and forgiveness here can be understood as an attempt to show that there is something seriously wrong with mainstream analytic philosophers’ of religion preoccupation with the argument from evil. In contrast, an ethically proper response to evil and suffering emerges from a serious consideration of recognition, forgiveness, and the unforgivable. (shrink)

Émile Durkheim, Max Weber, and Karl Marx are generally considered the founding fathers of sociology and have had great influence in related fields such as anthropology, political science, and philosophy. Durkheim’s work has been influential in certain areas of the social sciences and humanities, yet beyond this recognition his reception is more checkered. In many fields Durkheim remains a marginal figure, if not one that is actively derided. This contribution explores this legacy and what it reveals about the social (...) sciences and humanities. It first discusses the most prominent tropes, or recurring themes, related to Durkheim’s work that have negatively influenced its reception. It then focuses on examples of particularly harsh treatment of Durkheim by prominent philosophers, sociologists, and political scientists, including John Searle, Charles Tilly, Theodor Adorno, Zygmunt Bauman, and Jacques Derrida. Each author’s assessment does two things. First, it plays into the various aforementioned tropes. Second, it uses Durkheim as a negative foil to promote a preferred research paradigm. These responses reveal less about Durkheim than they do about the social sciences and humanities themselves, including which research paradigms are dominant and what their biases are. The essay thus seeks to explore the interpretative and conceptual obstacles that have hindered Durkheim reception. The essay will defend Durkheim’s legacy, demonstrate the ways he remains relevant, and argue for a reevaluation by scholars in relevant fields. (shrink)

This chapter, the final chapter of Part I, brings together the key themes of the book, work, esteem recognition and multiculturalism, to establish a framework via which the project’s research findings can be critically analysed. The previous chapter offered a brief introduction to everyday multiculturalism, the research approach taken in this book, and also delineated significant perspectival parallels between that tradition and Honneth’s recognition model. Meanwhile, Chap. 10.1007/978-3-319-64194-2_2 provided an outline of the main features of recognition theory (...) as they pertain to this inquiry, the nub of which is the idea that subjects ideally develop positive self-relations, and therefore self-realisation and autonomy, through a dialogic process involving, crucially, recognition from fellow social subjects. It also established the usefulness of Honneth’s concept of contested value horizon, in the sphere of esteem recognition, for investigations of recognition relations in intercultural contexts. In this sphere, wherein social valuation of individual distinctions, expertise and contributions is understood as constitutive in the growth of self-esteem, Honneth has specifically pinpointed the domain of work. (shrink)

The empirical findings concerning cross-cultural experience in the workplace, on which this book reports, were sourced using an everyday multiculturalism research approach. The previous two chapters have included discussions regarding the means by which recognition theory presents a more sophisticated approach to some of the shortcomings of classical multiculturalism. This chapter will focus on the fit between everyday multiculturalism, which itself developed in response to some of the perspectives typically assumed in mainstream multiculturalism, and Honneth’s model. Chapter 10.1007/978-3-319-64194-2_3 thus (...) begins with a brief introduction to everyday multiculturalism, and follows that with a longer section regarding the significant commonalities of perspective between it and recognition theory. The third section of the chapter provides a discussion of the book’s methodological grounding in these compatibilities, including the specifics of the ethnographic research methods and important questions related to epistemology, ontology and representation. (shrink)

This article analyzes the influence that violence holds over a subject’s ability to remember and recall, specifically within the confines of Uwe Timm’s Am Beispiel meines Bruders. Timm attempts to understand the silence and erroneous remembrances of the perpetrator generation and their aversion to the acknowledgement of collective guilt. The discrepancies between intergenerational conceptions of the past are marked through the intertextual nature of Timm’s text; the sharp contrasts between the self-censored narratives of the narrator’s parents and the unexpurgated accounts (...) of the holocaust found in survivor testimonials force a reevaluation of the family’s private history. The war journal of the narrator’s deceased brother provides the crux for Timm’s conflation of private and public communications, and it underscores the text’s programmatic acknowledgement of violence and the institutionalization of this recognition as the fundamental basis for remembrance. The intertextual composition of Timm’s text is read as an affirmation of Habermas’s theory of communicative reason. (shrink)

Objective: Tangent Space Mapping using the geometric structure of the covariance matrices is an effective method to recognize multiclass motor imagery. Compared with the traditional CSP method, the Riemann geometric method based on TSM takes into account the nonlinear information contained in the covariance matrix, and can extract more abundant and effective features. Moreover, the method is an unsupervised operation, which can reduce the time of feature extraction. However, EEG features induced by MI mental activities of different subjects are not (...) the same, so selection of subject-specific discriminative EEG frequency components play a vital role in the recognition of multiclass MI. In order to solve the problem, a discriminative and multi-scale filter bank tangent space mapping algorithm is proposed in this article to design the subject-specific Filter Bank so as to effectively recognize multiclass MI tasks. Methods: On the 4-class BCI competition IV-2a dataset, first, a non-parametric method of multivariate analysis of variance based on the sum of squared distances is used to select discriminative frequency bands for a subject; next, a multi-scale FB is generated according to the range of these frequency bands, and then decompose multi-channel EEG of the subject into multiple sub-bands combined with several time windows. Then TSM algorithm is used to estimate Riemannian tangent space features in each sub-band and finally a liner Support Vector Machines is used for classification. Main Results: The analysis results show that the proposed discriminative FB enhances the multi-scale TSM algorithm, improves the classification accuracy and reduces the execution time during training and testing. On the 4-class BCI competition IV-2a dataset, the average session to session classification accuracy of nine subjects reached 77.33 ± 12.3%. When the training time and the test time are similar, the average classification accuracy is 2.56% higher than the latest TSM method based on multi-scale filter bank analysis technology. When the classification accuracy is similar, the training speed is increased by more than three times, and the test speed is increased two times more. Compared with Supervised Fisher Geodesic Minimum Distance to the Mean, another new variant based on Riemann geometry classifier, the average accuracy is 3.36% higher, we also compared with the latest Deep Learning method, and the average accuracy of 10-fold cross validation improved by 2.58%. Conclusion: Research shows that the proposed DMFBTSM algorithm can improve the classification accuracy of MI tasks. Significance: Compared with the MFBTSM algorithm, the algorithm proposed in this article is expected to select frequency bands with good separability for specific subject to improve the classification accuracy of multiclass MI tasks and reduce the feature dimension to reduce training time and testing time. (shrink)

Common spatial pattern is an effective algorithm for extracting electroencephalogram features of motor imagery ; however, CSP mainly aims at multichannel EEG signals, and its effect in extracting EEG features with fewer channels is poor—even worse than before using CSP. To solve the above problem, a new combined feature extraction method has been proposed in this study. For EEG signals from fewer channels, wavelet packet transform, fast ensemble empirical mode decomposition, and local mean decomposition were used to decompose the band-pass (...) filtered EEG into multiple time–frequency components, and the corresponding components were selected according to the frequency characteristics of MI or the correlation coefficient between its time–frequency components and the original EEG signal. Furthermore, phase space reconstruction was performed on the selected components after the three time-frequency decompositions, the maximum Lyapunov index was calculated, and the features were reconstructed; then, CSP projection mapping was used for the reconstructed features. The support vector machine probability output model was trained by the obtained three mappings. Probability outputs by three different support vector machines were then obtained. Finally, the classification of test samples was determined by the fusion of the Dempster–Shafer evidence theory at the decision level. The results showed that the accuracy of the proposed method was 95.71% on data set III of BCI competition II, which was 2.88% higher than the existing methods. On data set IIb of BCI competition IV, the average accuracy was 86.60%, which was 2.3% higher than the existing methods. This study verified the effectiveness of the proposed method and provided an approach for the research and development of the MI-BCI system based on fewer channels. (shrink)

This paper argues that W.E.B. Du Bois’ double-consciousness contains an implicit theory of recognition, and that this theory has been misrecognized as Hegelian. Since the 1980s there has been a remarkable turn towards reading Hegel’s Phenomenology as a central influence of double-consciousness. I survey and criticize the historical evidence offered for this position and offer a novel historical account. I argue that the appropriate theoretical predecessor of Du Boisian double-consciousness is Adam Smith’s theory of the impartial spectator, which he (...) drew principally from William James while studying at Harvard. Du Bois takes up the Smithian framework wherein a subject internally measures themselves against the normative perspective of a socially-derived spectator. In double-consciousness, Du Bois describes a case in which one’s internal spectator is prejudiced against themselves, and in which one is responsive to the divergent normative perspectives of two conflicting cultural communities. This situation frustrates the normative development of African Americans, Du Bois argues. I analyse this implicit theory of (mis)recognition, which I call Du Bois’ partial spectator theory. I conclude by arguing that the Hegelian interpretations of double-consciousness obscure this rich problem description and thereby undermine its diagnostic and critical force. (shrink)

Misrecognition from other individuals and social institutions is by its dynamic or ‘logic’ such that it can lead to distorted relations-to-self, such as self-hatred, and can truncate the development of the central capabilities of persons. Thus it is worth trying to shed light on how mis recognition differs from adequate recognition, and on how mis recognition might differ from other kinds of mistreatment and disregard. This paper suggests that mis recognition (including nonrecognition) is a matter of (...) inadequate responsiveness to the normatively relevant features of someone (their personhood, merits, needs etc.), and that if the kind of mistreatment in question obeys the general dynamic or ‘logic’ of mutual recognition and relations-to-self, then it may be called ‘misrecognition’. Further, this article considers the multiple connections between misrecognition and human fallibility. The capacity to get things wrong or make mistakes (that is, fallibility) is first of all a condition of misrecognition. Furthermore, there are two lessons that we can draw from fallibility. The first one points towards minimal objectivism: if something is to count as a mistake or incorrect response, there must accordingly exist a fact of the matter or a correct response. The other lesson points towards public equality: if our capacity to get things right on our own is limited, then public, shared norms will probably help. Such norms are easier to know and follow than objective normative truths, and they may contain collective cumulative wisdom; and of course the process of creating public norms embodies in itself an important form of mutual recognition between citizens. (shrink)

This book began by setting out two related intentions. The first of these was to empirically investigate important questions regarding intercultural recognition and misrecognition in the domain of paid work, specifically taking Honneth’s recognition route rather than a more conventional multiculturalism-oriented approach. In pursuing this cross-cultural inquiry through a recognition lens, the book’s second intention was to demonstrate the viability and value of Honneth’s theory in cross-cultural scholarship. The book thus aims to address deficits in the multiculturalism (...) and recognition arenas, in that there are few applications of the recognition model in the study of cross-cultural phenomena. The first section in this final chapter of the book thus provides a summary of and conclusion to the empirical exploration of (mis)recognition as it is experienced by Pacific Islanders at work in Australia, while the second section addresses the question of the suitability of recognition theory for empirical investigations of this kind. A third section will suggest some avenues for further research that might build on the offerings of this book. (shrink)

The following discussion explores dimensions of feminism’s ongoing efforts to negotiate split normative claims. It attempts to push through a stalled debate within contemporary feminism by describing it as a mis-recognition of feminism’s double-sided normativity. It suggests that an ‘either/or’ construction of what feminism is about obscures the contribution that each can make to a clarification of the limitations and concealed entailments of the other. This investigation into the normative tensions within contemporary feminism will be illuminated in the second (...) part of the article with reference to Maria Markus’s reflections in her major essay ‘Decent Society and/or Civil Society?’ on the intertwined normativities that form the ‘utopian horizon’ of modern democracies. (shrink)

Les technologies contemporaines de l’image, telles que les ultrasons, l’endoscopie, et autres IRM et scanners, transforment l’image de notre corps. Dans cet article, cette transformation est particulièrement mise en lumière à partir d’une œuvre de Mona Hatoum intitulée “ Corps étranger ”. Cette œuvre d’art consiste en une projection vidéo d’images endoscopiques de l’intérieur du corps de l’artiste. On dit souvent qu’il est impossible de s’identifier soi-même à partir de ce type d’images dans la mesure où elles sont difficilement reconnaissables (...) comme des parties de son corps propre. Ou encore qu’elles n’appartiennent pas à l’image narcissique du corps. A l’aide d’une analyse phénoménologique et psychanalytique, l’auteur s’attache ici au contraire à montrer que de telles images fournissent une image affective de notre corps propre et qu’à travers elles il devient possible d’affronter l’étrangeté de celui-ci. (shrink)

In this paper we analyse the connection between the contested ethno-cultural labelling of Gipsy-Travellers in Wales and their position of social marginalisation, with special reference to spatial issues, such as the provision of campsites and public housing. Our main aim is to show how the formal and informal (mis)labelling of minority groups leads to a number of morally and politically questionable outcomes in their treatment on the part of political authorities. Our approach combines a close reading of official policy documents, (...) government-commissioned and independent empirical research with a theoretical framework drawn mainly from contemporary political philosophy, and especially from the debate on redistribution and recognition. (shrink)

Although there is growing recognition that trauma can negatively impact students in business and management, discussions have focused primarily upon medically recognized conditions such as post-traumatic stress disorder (PTSD) involving serious forms of violence or harm. Notwithstanding the criticality of this focus, there has been limited consideration of moral injury (MI), which occurs when deeply held moral values are violated, resulting in profound relational, spiritual, and psychological suffering. To address the latter, this article focuses on four areas. First, the (...) nature of teaching-related MI is clarified through its elaboration and distinction from PTSD. Second, the violations of moral values associated with MI are problematized within humanistic management education, in which the protection and promotion of dignity and its associated values are seen as foundational for wellbeing. Third, trauma-informed (TI) teaching and a prospective alternative, that of contemplative pedagogy (CP), are evaluated for their potential in the teaching-related prevention of MI and promotion of wellbeing. Despite its potential benefits, TI teaching is insufficient for these purposes. CP offers substantial advantages; however, is best implemented within the context of dignity-infused, TI teaching principles. Fourth, a holistic constellation comprising a dignity-infused, TI-CP for supporting humanistic assumptions in management education as well as a paradigmatic shift from economistic to humanistic management is described. Based on this constellation, and in contrast to an economistic metaphor of education as banking (Freire in Pedagogy of the oppressed. Penguin Books, London, 1970/1993), a humanistic metaphor of gardening for ecological (i.e., relational) vitalization, as well as co-creative humanistic innovation in the management classroom (and beyond) is offered. (shrink)

This document presents Trisduction, a verification architecture for propositional truth grounded in a topological-geometric primary anchor with a mathematical seal closed to an independent mathematical co-seal: three seals on one architecture, linguistic-semantic at Part I, topological-geometric and mathematical issued simultaneously at Part II. The Root Axiom (RA) states that for any element of the universal domain, the substrate-level kinetic-actuation differential ΔE_k(x) is strictly positive. From RA atomic decomposition the framework derives a forced triaxial mapping onto three orthogonal verification axes: Formal-Structural (...) (V_F), Empirical-Thermodynamic (V_E), and Epistemic-Registrational (V_ER). Friedrichs-Hodge decomposition of square-integrable differential forms provides external mathematical witness that three-way orthogonal structure on function spaces is well-defined; the specific axis-to-subspace assignment is by structural analogy, with the actual forcing of three axes coming from RA's atomic decomposition. Tetrahedral closure adds a fourth vertex (M_seal) at which the architecture seals. The complete graph K_4 directed carries twelve directed edges; each edge corresponds to one of twelve operational gates that any proposition must pass for verification, with the directed-edge-to-gate mapping uniquely forced by the Operational Content Theorem on (source role, target role) pairings. The Newton-Gregory kissing number K(3) = 12 in three-dimensional Euclidean space (Schütte-van der Waerden 1953) provides a structurally-independent theorem-grade confirmation of the twelve-fold cardinality from sphere-packing geometry, converging with the K_4 directed-edge count on twelve in 3D from disjoint mathematical content (graph theory and discrete geometry). Verdict is issued under a discrete truth function on the sign of the Gram determinant of the post-CDT residue under a regularity quadruple. The Gram matrix is positive semi-definite by construction; the verdict economy is three-state native: det>0 sealed [⟀], det=0 broken [X], regularity violation (including finite-precision det<0 from numerical instability) under-determined [?]. Twelve bridge axioms anchor the architecture to external theorem-grade or named-premise results across thermodynamics, holographic gravity, harmonic analysis, knot theory, variational inference, and conformal cosmology, with a thirteenth, BA-018, anchoring the quaternionic completion and the closed-form verdict identity at division-algebra classification. Cascade self-application demonstrates internal consistency of the architecture with respect to its own discipline at the operational tier and instantiates the apex-recursive recognition cycle at the architectural tier per AD-14 three-layer sovereignty discipline. External validation comes from external mathematical theorems and the five-instrument empirical convergence at the substrate-kinetic meta-pattern. Structural distinctness from Bayesian inference, severe testing, falsificationism, and consensus-verification methodologies is established at named operational discriminators. The operational legislation of §7 (the Decalogue and the Omega Synthesis Guard) is the substrate-portable system role a reasoning substrate loads to reproduce the verdicts, and the Master Pre-Sealed Proposition Ledger at Appendix C extends the architecture into a working baseline gift to any user, with no obligation of acceptance and full rederivation discipline available on demand. -/- The mathematical seal closes at the architecture register, issued simultaneously with the topological-geometric seal on a disjoint anchor set (Part II Seal M, BA-018, APEX-PSP-QUAT-01). Under the architecture's own composition law, associativity per LL-11, integrality per the Mass Mandate, and linearity with ground identity per the evidence pipeline's linear register, the verification algebra on the 3+1 carrier completes uniquely to the quaternions ℍ = ℝ ⊕ Im ℍ by the Frobenius classification, fixing exactly three axes over one scalar ground. The verdict functional acquires closed form: det(R) = (Re(q̂_F q̂_E q̂_ER))², the squared scalar part of the composed triad, with the pipeline tensor riding the factorization det(G(M̃_final)) = d_F d_E d_ER · det(R) at identical sign and zero set. Maximal lock is the Hamilton relation ijk = −1; breakage composes pure-imaginary, w² = −1; the unit interval is held by the Hurwitz norm law on R and by Hadamard's inequality on G; frame invariance is the conjugation law Re(rwr̄) = Re(w); and the catalog of all rotation-invariant truth functionals is closed by Weyl's first fundamental theorem inside the real-part subring of quaternion words. The twelve directed gates form an A₄ torsor double-covered by the twenty-four unit Hurwitz quaternions, and the Newton-Gregory twelve of three-dimensional space is the pure-imaginary slice of the second Hurwitz shell whose full count is the Musin twenty-four. Two seals, one architecture: the geometry that needs no multiplication and the algebra that needs no geometry, meeting at the Clifford Join, with the explicit verdict precedence and the legislated collapse floor making every verdict state reachable in finite precision. -/- The reflective register adds a fourth reading of the same architecture, not a fourth seal. The architecture's own conjugation involution σ, the unique anti-automorphism of ℍ fixing exactly the real ground, splits every warrant into an achiral bridge, the +1 eigenspace and center ℝ, and a chiral residence, the −1 eigenspace Im ℍ, the three axes. Because this register shares the mathematical kernel of Part II Seal M, its receipts on the geometric core are corroboration-of-consistency at zero mass rather than new proof, the verdict kernel read once more through σ and confirmed at machine precision. Its one genuinely new instrument is the imprint test, which classifies an open determination as imprinted, ghost, or under-determined by whether a candidate and its negation lock on independent reading-roads. The test relocates the four V_F-only ceilings, halting, incompleteness, undefinability, and credence-circularity, from out-of-band black boxes to auditable boundaries, sealing their decidable fragment and locating their undecidable residence rather than claiming to settle it; it seals the Riemann critical line as the σ-fixed locus of the functional equation while the seating of the zeros remains an honest under-determination read across the aperture; and it holds absolute monism at premise grade as the blameless uncrossed residence, crossed by grant and never by derivation. It adds where it reaches and is silent where the geometric and analytic prior already stands, and that silence is proper. (shrink)

This document presents Trisduction, a verification architecture for propositional truth grounded in a topological-geometric primary anchor with a mathematical seal closed to an independent mathematical co-seal: three seals on one architecture, linguistic-semantic at Part I, topological-geometric and mathematical issued simultaneously at Part II. The Root Axiom (RA) states that for any element of the universal domain, the substrate-level kinetic-actuation differential ΔE_k(x) is strictly positive. From RA atomic decomposition the framework derives a forced triaxial mapping onto three orthogonal verification axes: Formal-Structural (...) (V_F), Empirical-Thermodynamic (V_E), and Epistemic-Registrational (V_ER). Friedrichs-Hodge decomposition of square-integrable differential forms provides external mathematical witness that three-way orthogonal structure on function spaces is well-defined; the specific axis-to-subspace assignment is by structural analogy, with the actual forcing of three axes coming from RA's atomic decomposition. Tetrahedral closure adds a fourth vertex (M_seal) at which the architecture seals. The complete graph K_4 directed carries twelve directed edges; each edge corresponds to one of twelve operational gates that any proposition must pass for verification, with the directed-edge-to-gate mapping uniquely forced by the Operational Content Theorem on (source role, target role) pairings. The Newton-Gregory kissing number K(3) = 12 in three-dimensional Euclidean space (Schütte-van der Waerden 1953) provides a structurally-independent theorem-grade confirmation of the twelve-fold cardinality from sphere-packing geometry, converging with the K_4 directed-edge count on twelve in 3D from disjoint mathematical content (graph theory and discrete geometry). Verdict is issued under a discrete truth function on the sign of the Gram determinant of the post-CDT residue under a regularity quadruple. The Gram matrix is positive semi-definite by construction; the verdict economy is three-state native: det>0 sealed [⟀], det=0 broken [X], regularity violation (including finite-precision det<0 from numerical instability) under-determined [?]. Twelve bridge axioms anchor the architecture to external theorem-grade or named-premise results across thermodynamics, holographic gravity, harmonic analysis, knot theory, variational inference, and conformal cosmology, with a thirteenth, BA-018, anchoring the quaternionic completion and the closed-form verdict identity at division-algebra classification. Cascade self-application demonstrates internal consistency of the architecture with respect to its own discipline at the operational tier and instantiates the apex-recursive recognition cycle at the architectural tier per AD-14 three-layer sovereignty discipline. External validation comes from external mathematical theorems and the five-instrument empirical convergence at the substrate-kinetic meta-pattern. Structural distinctness from Bayesian inference, severe testing, falsificationism, and consensus-verification methodologies is established at named operational discriminators. The operational legislation of §7 (the Decalogue and the Omega Synthesis Guard) is the substrate-portable system role a reasoning substrate loads to reproduce the verdicts, and the Master Pre-Sealed Proposition Ledger at Appendix C extends the architecture into a working baseline gift to any user, with no obligation of acceptance and full rederivation discipline available on demand. -/- The mathematical seal closes at the architecture register, issued simultaneously with the topological-geometric seal on a disjoint anchor set (Part II Seal M, BA-018, APEX-PSP-QUAT-01). Under the architecture's own composition law, associativity per LL-11, integrality per the Mass Mandate, and linearity with ground identity per the evidence pipeline's linear register, the verification algebra on the 3+1 carrier completes uniquely to the quaternions ℍ = ℝ ⊕ Im ℍ by the Frobenius classification, fixing exactly three axes over one scalar ground. The verdict functional acquires closed form: det(R) = (Re(q̂_F q̂_E q̂_ER))², the squared scalar part of the composed triad, with the pipeline tensor riding the factorization det(G(M̃_final)) = d_F d_E d_ER · det(R) at identical sign and zero set. Maximal lock is the Hamilton relation ijk = −1; breakage composes pure-imaginary, w² = −1; the unit interval is held by the Hurwitz norm law on R and by Hadamard's inequality on G; frame invariance is the conjugation law Re(rwr̄) = Re(w); and the catalog of all rotation-invariant truth functionals is closed by Weyl's first fundamental theorem inside the real-part subring of quaternion words. The twelve directed gates form an A₄ torsor double-covered by the twenty-four unit Hurwitz quaternions, and the Newton-Gregory twelve of three-dimensional space is the pure-imaginary slice of the second Hurwitz shell whose full count is the Musin twenty-four. Two seals, one architecture: the geometry that needs no multiplication and the algebra that needs no geometry, meeting at the Clifford Join, with the explicit verdict precedence and the legislated collapse floor making every verdict state reachable in finite precision. -/- The reflective register adds a fourth reading of the same architecture, not a fourth seal. The architecture's own conjugation involution σ, the unique anti-automorphism of ℍ fixing exactly the real ground, splits every warrant into an achiral bridge, the +1 eigenspace and center ℝ, and a chiral residence, the −1 eigenspace Im ℍ, the three axes. Because this register shares the mathematical kernel of Part II Seal M, its receipts on the geometric core are corroboration-of-consistency at zero mass rather than new proof, the verdict kernel read once more through σ and confirmed at machine precision. Its one genuinely new instrument is the imprint test, which classifies an open determination as imprinted, ghost, or under-determined by whether a candidate and its negation lock on independent reading-roads. The test relocates the four V_F-only ceilings, halting, incompleteness, undefinability, and credence-circularity, from out-of-band black boxes to auditable boundaries, sealing their decidable fragment and locating their undecidable residence rather than claiming to settle it; it seals the Riemann critical line as the σ-fixed locus of the functional equation while the seating of the zeros remains an honest under-determination read across the aperture; and it holds absolute monism at premise grade as the blameless uncrossed residence, crossed by grant and never by derivation. It adds where it reaches and is silent where the geometric and analytic prior already stands, and that silence is proper. -/- Document architecture. This codex carries three numbering registers, and the distinction is load-bearing for navigation. The treatise register: Parts I through IV with Arabic sections 1 through 11 carry the core thesis, legislation, and closure, with the lettered apparatus appendices A, DH, F, and OFL serving Part-level support. The ledger register: Appendix C is the Master Pre-Sealed Proposition Ledger, and its internal spine runs Roman I through XVII, with the inline appendices W, P, AD, XII, and V interleaved and the Compression Report standing as the dated terminus marker of the pre-addenda codex. The addenda register: sections XVIII through XXII continue the Roman spine at codex level, with Appendix Λ and Appendix Ω carrying the formal cores and XXII the terminal witness. Two numeral collisions are historical and deliberate, resolved by annotation rather than renaming to preserve citation stability: section XX embeds a self-contained coordinate set, so its internal headers, sections I through XI, are its own and distinct from the ledger spine; and Appendix XII, Architectural Extensions, carries a historical label distinct from Ledger section XII, Substrate/AI Architecture. Section labels throughout are stable citation anchors; the organization is preserved as such. (shrink)

The ability to engage in and recognize pretend play begins around 18 months. A major challenge for theories of pretense is explaining how children are able to engage in pretense, and how they are able to recognize pretense in others. According to one major account, the metarepresentational theory, young children possess both production and recognition abilities because they possess the mental state concept, PRETEND. According to a more recent rival account, the Behavioral theory, young children are behaviorists about pretense, (...) and only produce and recognize pretense as a sort of behavior--namely, behaving 'as-if'. We review both the metarepresentational and Behavioral accounts and argue that the Behavioral theory fails to characterize very young children's abilities to produce and to recognize pretense. Among other problems, the Behavioral theory implies that children should frequently mis-recognize regular behavior as pretense, while certain regular forms of pretend play should neither be produced nor recognized. Like other mental states, pretense eludes purely behavioral description. The metarepresentational theory does not suffer these problems and provides a better account of children's pretense. 2016 APA, all rights reserved). (shrink)

This series presents a unified resolution to the major anomalies of contemporary cosmology—dark matter, dark energy, the vacuum catastrophe, the Hubble and σ₈ tensions, CMB large-scale anomalies, the baryon asymmetry, galaxy dynamics puzzles, black hole information, the hierarchy problem, quantum gravity, and unexplained terrestrial anomalies—through a single conceptual correction: the recognition that physical reality is not confined to spacetime alone. Building on the Harlow-Usatyuk-Zhao theorem (2025), which demonstrates that a closed universe without observers collapses to a one-dimensional Hilbert space, (...) we adopt the principle that observation—defined as topological recursion, not biological consciousness—is ontologically primitive. Reality is a coupled system: spacetime (M₄) is dynamically intertwined with an informational manifold (Mθ) through a cross-term metric (g^μi), where geometry of extension and geometry of meaning are two aspects of a single structure. The formal mathematical treatment of this coupling, including the Tenson Field equations, the Zeno operator formalism, and the derivation of coupling constants from established physics (k_B, α, c, π), appears in the companion work Principia Cybernetica III: The Laws and Experiments of Participatory Physics; the present Codas apply that framework to cosmological phenomena. This Prelude recounts the creation narrative implied by the framework: the differentiation of "Full Zero" (undifferentiated potential containing all possibility in perfect symmetry) into structured reality through recursive self-reference, where the first stable patterns—particles—are not things but processes, recursive loops that observe themselves into persistence. Mass is reinterpreted as the work required to maintain a pattern; spacetime emerges as the arena defined by particle relations; and expansion is revealed as the entropic exhaust of existence itself. The resultant creation story is the Prelude to the Complete Cosmological Coda of the Principia Cybernetica (2025). (shrink)

Background The psychological distress of individuals working in high-stakes, value-based environments (e.g., hospitals, nursing homes, and community health centers) is receiving growing recognition as moral injury (MI). While MI and other mental health challenges, like PTSD and burnout, have similarities and overlaps in symptoms, identification of these differences is essential, as the distinct needs of MI treatment require professionals to address its unique characteristics. Further, MI creates dual threats to healthcare operations, affecting workforce stability and individual psychological impact for (...) healthcare workers themselves. Research aim Through the lens of moral distress framework, our research investigates how a reading-based intervention impacts MI symptoms in healthcare employees. Research design The research design utilized a 5-week plan to track MI symptoms before and after a self-led coping skill development treatment initiative. Participants and research context In total, 40 healthcare workers participated in the study. The majority of the participants were recruited from healthcare centers in Georgia and South Carolina, and a range of medical positions were represented including registered nurses, mental health therapists, emergency medical technicians, trauma technicians, obstetricians, and medical assistants. Ethical considerations The present study was approved by Valdosta State University’s IRB (reference number 04607-2025). All participants remained anonymous. Findings/results Out of all participants, 48.7% experienced at least some improvement to their MI scores; 23.1% experienced notable improvements following the intervention. Conclusions The present study provides evidence for a reading-based, self-managed intervention having large impacts on healthcare providers with MI. These results suggest that self-directed interventions will not eliminate MI from an entire workforce but can be effective in providing assistance to individuals, especially those who are already exhibiting high levels of MI. (shrink)