Real freedom for all turtles in Sugarscape? - Presses universitaires ...

More documents

Recommendations

Info

Is it always betterto clear up misunderstandings?Luc Van CampenhoudtHeureusement qu’il y a le malentendu,car sans le malentendu on ne s’entendrait jamais.Charles BaudelaireAbstract (in French)Comme nous ne sommes pas en mesure de comprendre parfaitement les autresmais que nous ne pouvons pas nous empêcher de tenter de les comprendre pour nousajuster à eux, nous les comprenons toujours plus ou moins de travers. Inhérent auxrelations humaines et à la vie collective, le malentendu leur est aussi indispensable,pour diverses raisons. Cette conception positive du malentendu a quelquesimplications morales qui vont à contre-courant des injonctions dans l’air du temps àêtre transparent et à bien communiquer. Elle met aussi au défi les méthodes derecherche en sciences humaines et sociales.I am fully aware of how likely this admission is to discredit this text rightfrom the start, but my dog is the one to have set me on the track. 1 With thepassing years, his ability to get me to understand what he wants, and viceversa, has grown. If I neglect him too long, he sulks for two long hours,turning his back to me, before showing his joy at seeing me again. To let meknow it is time for his evening walk, he plants himself in front of me andlooks at me straight in the eye, but with his hind end turned toward theapartment door. At other times, however, such as on walks, when he isentirely occupied by his olfactory explorations, or when, dreaming of whoknows what, he makes little yapping sounds that seem to come from beyondthe grave, I have the disappointing feeling that an ocean of incomprehensiondivides us. Yet we get along quite well and could pick each other out in acrowd of thousands. Actually, he and I are linked by a perpetual misunderstanding:We understand everything wrong, and when we believe we’veunderstood each other, we’ve actually grasped just a distorted piece of theother one’s truth. Despite that, our actions and sounds adjust to each otheras best as they can, and that suffices for each of us to manage and to feellinked by a certain harmony. At least I do, but I think that he does, too.1This chapter was translated from French by Gaby Leyden.347
348A r g u i n g a b o u t j u s t i c eHuman beings believe that they are cleverer than animals and that theirinteractions are more subtle and elaborate than those between a man and hisdog or between animals. They like to think that if their relations areharmonious, it is because they are able to understand each other, to explainthings to each other, and even to explain scientifically how they are able tounderstand each other and act in concert. So, Alfred Schütz (1967) showedthat a situation of collaboration (let’s say a university course, familyholidays, or some other collective undertaking) could functionharmoniously only because all of the partners, each of whom was there for adifferent reason, managed nonetheless to behave as if they had cometogether for the same reason (such as learning sociology, having fun as afamily, or manufacturing fully equipped kitchens). They could functionbecause all partners could step into each others’ shoes and understand whythey were there. Schütz calls this ‘reciprocity of perspective’. Such ahypothesis rests upon the basic assumption that a relatively fineunderstanding of another person is a realistic ideal and human interactionsare harmonious if each person strives to achieve this ideal.Several scholars feel that one must also search for the sources of asuccessful interaction in the forms that it takes and that the partners haveadopted. For example, Goffman (1959) thinks that a successful interactionentails, amongst other things, each of the protagonists’ avoiding making theothers lose face; each one, in a way, guarantees the other’s face. In this way,the interaction can be harmonious without the protagonists’ understandingeach other perfectly. It is important above all that they master certain codesand take pains to heed them.Human interactions effectively involve a very great number of elements,especially unconscious biological and mental elements (including some towhich one could sometimes never confess) that would immediately shatterany interaction that did not take place within the limits of the social scriptsthat the partners took up in the course of their socialization. The trickier andmore uncertain the interaction is, such as difficult negotiations, a universitytest, or a first sexual experience between two people, the more theprotagonists will tend to cling to specific scripts. In the area of intimaterelations, for example, these scripts will concern in particular the respectiveroles and behaviours expected of men and women (cultural scripts), thesequences to follow when going from seduction to sex (semi-structuredinteraction scripts), and even the fantasies and imaginary representationsthat are linked to sexual activity (psychic scripts). Thanks to these ‘sexualscripts’, as Gagnon and Simon (1986) call them, two partners can make lovemost pleasantly without having to delve too deeply into each others’ hearts
Page 5 and 6:
© Presses universitaires de Louvai
Page 7 and 8:
6A r g u i n g a b o u t j u s t i
Page 9 and 10:
Page 11 and 12:
Page 13 and 14:
Page 15 and 16:
Page 17 and 18:
Page 19 and 20:
Page 21 and 22:
Page 23 and 24:
Page 25 and 26:
Page 27 and 28:
Page 29 and 30:
Page 31 and 32:
Page 33 and 34:
Page 35 and 36:
Page 37 and 38:
Page 39 and 40:
Page 41 and 42:
Page 43 and 44:
Page 45 and 46:
Page 47 and 48:
Page 50 and 51:
Marriages as assets?Real freedom an
Page 52 and 53:
A l s t o t t - M a r r i a g e s a
Page 54 and 55:
Page 56 and 57:
Page 58 and 59:
Page 60 and 61:
Page 62 and 63:
The guaranteed income as an equalop
Page 64 and 65:
A r n s p e r g e r & J o h n s o n
Page 66 and 67:
Page 68 and 69:
Page 70:
Page 73 and 74:
Page 75 and 76:
Page 77 and 78:
Page 80 and 81:
Reflections on the limits of argume
Page 82 and 83:
B a k e r - R e f l e c t i o n s o
Page 84 and 85:
Page 86 and 87:
Page 88 and 89:
Taxation, fees and social justiceFr
Page 90 and 91:
B l a i s - T a x a t i o n , f e e
Page 92 and 93:
B l a i s - T a x a t i o n , f e e
Page 94 and 95:
Real freedomfor all turtles in Suga
Page 96 and 97:
B o u l a n g e r - R e a l f r e e
Page 98 and 99:
Page 100 and 101:
Page 102 and 103:
Page 104 and 105:
Page 106 and 107:
Linguistic diversityand economic se
Page 108 and 109:
B o w l e s - L i n g u i s t i c d
Page 110 and 111:
Page 112 and 113:
Page 114 and 115:
Page 116 and 117:
Legitimate partiality, parents and
Page 118 and 119:
B r i g h o u s e & S w i f t - L e
Page 120 and 121:
Page 122 and 123:
Page 124:
Page 127 and 128:
126A r g u i n g a b o u t j u s t
Page 129 and 130:
Page 131 and 132:
Page 133 and 134:
Page 136 and 137:
Distributing freedom over whole liv
Page 138 and 139:
C a r t e r - D i s t r i b u t i n
Page 140 and 141:
Page 142 and 143:
Page 144:
Page 147 and 148:
Page 149 and 150:
Page 151 and 152:
Page 153 and 154:
Page 155 and 156:
Page 158 and 159:
Why do we blame survivors?Jean-Mich
Page 160 and 161:
C h a u m o n t - W h y d o w e b l
Page 162 and 163:
Page 164 and 165:
Page 166:
Page 169 and 170:
Page 171 and 172:
Page 173 and 174:
Page 175 and 176:
Page 177 and 178:
Page 179 and 180:
Page 181 and 182:
Page 183 and 184:
Page 185 and 186:
Page 187 and 188:
Page 189 and 190:
Page 191 and 192:
Page 193 and 194:
Page 195 and 196:
Page 197 and 198:
Page 199 and 200:
Page 201 and 202:
Page 203 and 204:
Page 205 and 206:
Page 207 and 208:
Page 209 and 210:
Page 211 and 212:
Page 213 and 214:
Page 215 and 216:
Page 217 and 218:
Page 219 and 220:
Page 221 and 222:
Page 223 and 224:
Page 225 and 226:
Page 227 and 228:
Page 230 and 231:
English or Esperanto:a case for lev
Page 232 and 233:
F l e u r b a e y - E n g l i s h o
Page 234 and 235:
Page 236:
Page 239 and 240:
Page 241 and 242:
Page 243 and 244:
Page 245 and 246:
Page 247 and 248:
Page 249 and 250:
Page 251 and 252:
Page 253 and 254:
Page 255 and 256:
Page 257 and 258:
Page 259 and 260:
Page 262 and 263:
Should a Marxistbelieve in human ri
Page 264 and 265:
L a c r o i x - S h o u l d a M a r
Page 266 and 267:
Page 268:
Page 271 and 272:
Page 273 and 274:
Page 275 and 276:
Page 277 and 278:
Page 279 and 280:
Page 281 and 282:
Page 284 and 285:
A universal duty to careIngrid Robe
Page 286 and 287:
R o b e yn s - A u n i v e r s a l
Page 288 and 289:
Page 290 and 291:
Page 292 and 293:
The ideological roots of inequality
Page 294 and 295:
R o e m e r - T h e i d e o l o g i
Page 296 and 297:
R o e m e r - T h e i d e o l o g i
Page 298 and 299: R o e m e r - T h e i d e o l o g i
Page 304 and 305: Philosophers andtaboo trade-offs in
Page 306 and 307: S c h o k k a e r t - P h i l o s o
Page 308 and 309: S c h o k k a e r t - P h i l o s o
Page 310: S c h o k k a e r t - P h i l o s o
Page 313 and 314: 312A r g u i n g a b o u t j u s t
Page 322 and 323: On genetic inequalityHillel Steiner
Page 324 and 325: S t e i n e r - O n g e n e t i c i
Page 326 and 327: S t e i n e r - O n g e n e t i c i
Page 328 and 329: A federal electoral district for Be
Page 330 and 331: S t o j a n o v i c - A f e d e r a
Page 336: S t o j a n o v i c - A f e d e r a
Page 347: 346A r g u i n g a b o u t j u s t
Page 368 and 369: Lamentationin the face of historica
Page 370 and 371: V r o u s a l i s - L a m e n t a t
Page 376: V r o u s a l i s - L a m e n t a t
Page 388 and 389: Why we demand anunconditional basic
Page 390 and 391: W i d e r q u i s t - T h e E C S O
Page 396 and 397: Linguistic protectionismand wealth
Page 398 and 399:
W i l l i a m s - L i n g u i s t i
Page 400 and 401:
Page 402 and 403:
Page 404 and 405:
In defense of genderlessnessErik Ol
Page 406 and 407:
W r i g h t - I n d e f e n s e o f
Page 408 and 409:
Page 410 and 411:
Page 412 and 413:
Page 414:
Page 417 and 418:
Page 419 and 420:
Page 421 and 422:
Page 423:
show all

Real freedom for all turtles in Sugarscape? - Presses universitaires ...

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?