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Michel de Certeau en clave cognitiva: ideas desde otros itinerarios de investigación / Michel de Certeau in cognitive key: ideas from other research itineraries
Abstract
Three decades after his passing, the intellectual work of Michel de Certeau is still of much importance for the social sciences and the humanities alike. This is because his concepts and ideas properly compel us towards through processes that mimic his thinking style: An interdisciplinary, heterodox, multiform style. Currently, such qualities are needed for the proper approaching to problems related to agency, and by extension, the human mind, since these qualities will allow understanding of the role the latter have in the experience of everyday life. This was the task started by the Jesuit and the one we will aim to complement by establishing common points between his themes of interest, and studies that were done in a field that shares his thinking qualities as fundamentals for doing research: Cognitive science. Through this exercise, we will achieve a greater intelligibility capacity from both research itineraries towards human phenomena.
Keywords: Michel de Certeau, tradition, practices, agents, cognition.
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Sacred values differ from material or instrumental values in that they incorporate moral beliefs that drive action in ways dissociated from prospects for success. Across the world, people believe that devotion to essential or core values — such as the welfare of their family and country, or their commitment to religion, honor, and justice — are, or ought to be, absolute and inviolable.
Counterintuitively, understanding an opponent's sacred values, we believe, offers surprising opportunities for breakthroughs to peace. Because of the emotional unwillingness of those in conflict situations to negotiate sacred values, conventional wisdom suggests that negotiators should either leave sacred values for last in political negotiations or should try to bypass them with sufficient material incentives. Our empirical findings and historical analysis suggest that conventional wisdom is wrong. In fact, offering to provide material benefits in exchange for giving up a sacred value actually makes settlement more difficult because people see the offering as an insult rather than a compromise. But we also found that making symbolic concessions of no apparent material benefit might open the way to resolving seemingly irresolvable conflicts.
We offer suggestions for how negotiators can reframe their position by demonstrating respect and/or by apologizing for what they sincerely regret. We also offer suggestions for how to overcome barriers by refining sacred values to exclude outmoded claims, exploiting the inevitable ambiguity of sacred values, shifting the context, provisionally prioritizing values, and reframing responsibility.
“Only middle-class academics could blithely assume that all the world is a text,” writes one of performance studies' leading figures. Conquergood argues for a hybrid discipline that celebrates experience and commingles the analytic and the artistic.
Analysis of interviews with 275 natural and social scientists at 21 elite U.S. research universities suggests that only a minority of scientists see religion and science as always in conflict. Scientists selectively employ different cultural strategies with regards to the religion-science relationship: redefining categories (the use of institutional resources from religion and from science), integration models (scientists strategically employ the views of major scientific actors to legitimate a more symbiotic relationship between science and religion), and intentional talk (scientists actively engage in discussions about the boundaries between science and religion). Such results challenge narrow conceptions of secularization theory and the sociology of science literature by describing ways science intersects with other knowledge categories. Most broadly the ways that institutions and ideologies shape one another through the agency of individual actors within those institutions is explored.
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