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Books on the topic 'Reciprocity of roles'
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1
Feenstra, Robert C. Understanding the home market effect and the gravity equation: The role of differentiating goods. Cambridge, MA: National Bureau of Economic Research, 1998.
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2
Wurster, Gabriele. Gender, age, and reciprocity: Case studies of professionals in Kenya and Nigeria. [East Lansing, Mich.]: Women in International Development, Michigan State University, 1996.
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3
Small, Mario Luis. Incompatible Expectations. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190661427.003.0005.
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This chapter suggests that the graduate students sometimes approached weak ties because they were avoiding strong ones, and that the heart of their reservations lay in the possibility of incompatible expectations—in the potential discordance between different roles that those they were close to might expect to perform. It begins by explaining that the students maintained different kinds of strong ties and confided in people with whom they had different kinds of relationships. The former can be classified by their degree of institutional mediation; the latter, by the extent of emotional reciprocity. Institutional mediation introduced additional expectations to a relationship; emotional reciprocity, when it was lacking, created the possibility of ambiguity. Both factors shaped how reluctant students were to approach those to whom they were close when they needed to discuss particular topics.
4
(Editor), Ilse Lenz, Charlotte Ullrich (Editor), and Barbara Fersch (Editor), eds. Gender Orders Unbound: Globalisation, Restructuring and Reciprocity. Barbara Budrich, 2007.
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5
Clemit, Pamela. Letters and Journals. Edited by David Duff. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199660896.013.27.
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Romanticism was not just about the high points of insight and emotion: people lived ordinary lives, nourished by bonds of reciprocity. If people were separated by distance, reciprocity was sustained by letters. Letters were not only a vehicle for exchange of information and opinions: they played an important role in upholding and reaffirming a set of relations. They brought people together, strengthened family relationships, and helped to build social networks. The generic boundaries between letters and journals were fluid: the impetus for journal writing was often reciprocal exchange or collaboration. Letters and journals were compositions, in which writers constructed narratives of their lives. They were not the background to creative work, but creative work in themselves. Many different interests contributed to the preservation of Romantic-period letters and journals. The story of the survival of these personal documents is also a story of the transmission of value.
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Francisco, Louçã, and Ash Michael. Greed and the Adventures of Homo economicus. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828211.003.0002.
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A reflection on greed and culture is provided. Literature and films, from the Bible to Oliver Stone’s Wall Street, are reviewed for the ways they have both expressed and shaped public views on greed. Yet greed is only a part of the human picture. History, as well as rigorous new evidence from social psychology and behavioral economics, shows that humans juggle egoism, altruism, reciprocity, and solidarity in proportions that vary across time and space. Inequality grew sharply in the late twentieth and early twenty-first century, with a special role for finance.
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Freeman, Samuel. Property-Owning Democracy and the Difference Principle. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190699260.003.0005.
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This chapter discusses John Rawls’s conception of property-owning democracy and how it is related to his difference principle. Rawls says that the main problem of distributive justice is the choice of a social system. Property-owning democracy is the social system that Rawls thought best realizes the requirements of his principles of justice. This chapter explains why Rawls thought that welfare-state capitalism could not fulfill his principles and discusses the connection between welfare-state capitalism and utilitarianism. It also clarifies the crucial role of democratic reciprocity and the social bases of self-respect in Rawls’s argument for both the difference principle and property-owning democracy.
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Halliday, Daniel. Inheritance and Luck. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198803355.003.0004.
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This chapter reviews and criticizes varieties of the luck egalitarian conception of justice. It begins with the ‘naïve’ distinction between choice and circumstance, on which inequalities are permissible insofar as they depend on the former rather than the latter. The bulk of the chapter discusses more sophisticated versions of luck egalitarianism, which either supplement the naïve view with some countervailing principle (e.g. by appeal to personal prerogatives) or by constraining its scope (e.g. by focusing on the mediating effects of institutions). Later parts of the chapter evaluate other contemporary oppositions to inherited wealth grounded in interpretations of reciprocity and a concern about the role of inheritance in enabling freeriding. The chapter ends with a discussion of Ronald Dworkin’s views, which bear a formal resemblance to the position defended in the following two chapters.
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King, Elaine, and Anthony Gritten. Dialogue and beyond. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199346677.003.0022.
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This chapter explores the nature of dialogue in ensemble music performance, interrogating the ways in which ‘communication’ and ‘interaction’ occur in the context of rehearsal and live performance of western art music. An expanded conceptual model is proposed in which the epistemic difference between rehearsal and performance is characterized by a paradigm shift from communication (which we define as a one-way process of dialogue, illustrated by turn-taking) to interaction (a two-way process of dialogue, illustrated by reciprocity). The authors argue that interaction draws upon an embodied physical knowledge that is predominantly gestural and corporeal, alongside which (verbal) communication is one small contributory component. Finally, they claim that it is more propitious to understand the central role of embodied knowledge in ensemble performance in terms of interaction rather than communication.
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MacLeod, Krystal Kehoe, Suzanne Day, and Sandra Smele. New to Long-Term Residential Care. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190862268.003.0008.
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This chapter examines how the social location of student novice researchers was instrumental in shaping their research experiences, relationships, and accounts as they navigated the complexities of conducting team-based rapid ethnography research in long-term residential care. Using emotional cues in their fieldnotes as indicators of important reflexive moments, the authors focus on four thematic areas where their experiences as student novice researchers enrich the understanding of team-based rapid ethnography in care homes: incorporating reciprocity into participant-observation; being ignored or challenged by research participants in their role as student researchers; positionality, power, and rapport building; and “natural observation” and knowledge production. The authors use their exploration of the challenges they faced and lessons they learned to offer recommendations for undertaking future ethnographic studies in long-term care settings and beyond.
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Konstan, David. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190887872.003.0001.
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This chapter examines the tension in classical thought between reciprocity and altruism as the two fundamental grounds of interpersonal relations within the city and, to a lesser extent, between citizens and foreigners. It summarizes the chapters that follow, and examines in particular the ideas of altruism and egoism and defends their application to ancient ethics. Various attempts to reconcile the two, especially in respect to Aristotle’s conception of virtue as other-regarding, are considered, and with the relationship to modern concepts of “egoism” and “altruism” is explored. The introduction concludes by noting that one of the premises of the book is that, in classical antiquity, love was deemed to play a larger role in the way people accounted for motivation in a number of domains, including friendship, loyalty, gratitude, grief, and civic harmony.
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Suh, Sharon A. Buddhism and Gender. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.3.
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This chapter examines the various attitudes toward female ordination and constructions of bodies in Buddhist texts, doctrine, and culture to provide an overview of the complexities of gender at play in the Buddhist tradition. It specifically explores the historical and contemporary struggles for the full ordination for nuns, themes of motherhood and the maternal in Buddhist literature, and attitudes toward bodies, non-self, and subjectivity. The latter section of this chapter moves beyond the more traditional subjects associated with topic of Buddhism and gender and focuses on role of the laity and laywomen, past and present, in the maintenance and flourishing of the Buddhist tradition. Thus, this section of the chapter explores dana (giving) as a form of pragmatic reciprocity to render a more complex and vibrant form of Buddhism that attends to the experiences of the multitude of peoples that make up the larger category of “Buddhists.”
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Scheffler, Samuel. Why Worry About Future Generations? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798989.001.0001.
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Why should we care about what happens to human beings in the future, after we ourselves are long gone? Much of the contemporary philosophical literature on future generations has a broadly utilitarian orientation, and implicitly suggests that our primary reasons for concern about the fate of future generations are reasons of beneficence. This book proposes a different answer. Implicit in our existing values and evaluative attachments are a variety of powerful reasons, which are independent of considerations of beneficence, for wanting the chain of human generations to persist into the indefinite future under conditions conducive to human flourishing. These attachment-based reasons include reasons of love, reasons of interest, reasons of valuation, and reasons of reciprocity. Although considerations of beneficence, properly understood, also have a role to play in our thinking about future generations, some of our strongest reasons for caring about the future of humanity depend on our existing evaluative attachments and on our conservative disposition to preserve and sustain the things that we value.
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Bruno, Simma, and Hernández Gleider I. Part I Conclusion of Treaties, 4 Legal Consequences of an Impermissible Reservation to a Human Rights Treaty: Where Do We Stand? Oxford University Press, 2011. http://dx.doi.org/10.1093/acprof:oso/9780199588916.003.0004.
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The Vienna Convention's regime on reservations is particularly unfit to cope with the specific characteristics of human rights treaties due to the very limited and particular role played by reciprocity and the ‘inward-targeted’ nature of the obligations stipulated in such instruments. Regional human rights courts and UN human rights treaty bodies have developed certain methods of monitoring the reservations practice of states parties to the respective instruments, but a central question has hitherto remained very controversial, namely that of the legal consequences of a reservation to a human rights treaty which is considered incompatible with that treaty's object and purpose and therefore impermissible. After many years of dealing with the topic of reservations, the UN International Law Commission has finally addressed this issue: Special Rapporteur Alain Pellet has proposed a solution which finds itself essentially in accord with the ‘severability’ doctrine advocated by the human rights community, reconciling this approach and the principle of treaty consent through the introduction of a presumption of severability of an invalid reservation from the body of a human rights treaty, to which the State making such a reservation will then remain bound in full. This chapter supports the Special Rapporteur's proposal, traces its development, and discusses both the advantages and the specific challenges posed by a presumption of severability.
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Yamamoto, Shinya, and Takeshi Furuichi. Courtesy food sharing characterized by begging for social bonds in wild bonobos. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198728511.003.0009.
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Food sharing has played an important role in the evolution of cooperation, especially in hominization. Evolutionary theories regarding food sharing have been based mainly on chimpanzee meat sharing. However, in bonobos, our other closest evolutionary relatives, food sharing occurs in considerably different ways than it does in chimpanzees. Bonobos often share plant food, which can often be obtained without any cooperation or specialized skills, sometimes even when the same food items are abundant and easily available at the sites. The characteristics of bonobo food sharing appear to be at odds with previous hypotheses, such as reciprocity and sharing under pressure, and urge us to shift our viewpoint from the food owner to the recipient. This chapter proposes that recipients beg to strengthen social bonding as well as to gain access to the food itself. Frequent fruit sharing among bonobos may shed light on the evolution of courtesy food sharing to enhance social bonds in a resource-rich environment. Le partage de la nourriture a joué un rôle très important dans l’évolution de coopération, spécialement dans la hominisation. Les théories évolutionnaires sur le partage de la nourriture sont basées, pour la plupart, sur le partage de la viande par les chimpanzés. Cependant, chez les bonobos, nos autres parents évolutionnaires, le partage de la nourriture est fait d’une manière très différente que chez les chimpanzés. Les bonobos partagent fréquemment les aliments végétaux, qui sont obtenus sans coopération et sans compétences spécialisées, et parfois le font même quand cette même nourriture est facilement accessible aux sites. Les caractéristiques du partage de nourriture chez les bonobos contredisent des hypothèses précédentes, comme celle de la réciprocité et du partage-sous-pression, et nous poussent à changer la perspective du propriétaire de la nourriture à celle du bénéficiaire. Nous proposons que les bénéficiaires supplient pour commencer à se lier socialement, et pour accéder à la nourriture. Le partage fréquent des fruits chez les bonobos peut nous informer sur l’évolution du partage de nourriture par politesse pour augmenter les liens sociaux dans un environnement plein de ressources.