by Jennifer Hickey, Esq., Postdoctoral Fellow, Vulnerability and the Human Condition Initiative
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A recently published essay, “United by Feelings,” explores the idea that the basic emotional structure of the mind is a biological fact universal to all mammals. The authors reject the “constructionist” view that human emotions are not innate and are merely contextual interpretations of bodily sensations. Constructionists theorize that our minds categorize feelings into emotions that appear instinctual because we do not have conscious access to this mental categorization. For example, if your stomach is churning while you are in a bakery, your brain may perceive this as hunger, while in a hospital waiting room, your brain may label the feeling as worry. The emotion is cognitively constructed based upon the circumstances. In this sense, constructionists believe that emotions are “learned” through cultural experience.
The essay’s authors are proponents of affective science, which offers a different view. They submit that deep emotions are not conceptually constructed. Rather, all mammals share seven primary emotions which evolved to aid survival: fear, lust, care, play, rage, seeking, and panic/grief. These emotions are then filtered through three levels of the mind, which produce subtle distinctions across cultures and individuals. The evolution of the mind is thus a story of how these layers developed and formed a “feedback loop” that is “not strictly a brain process, but an embodied, enactive, embedded, and sociocultural process.”
This affective/emotional approach allows us to fully consider the role and contribution of feelings in perception, thinking, decision-making, and social behavior. Rather than idealizing rational thought and portraying emotions as mere complications that disrupt or corrupt reason, we can begin to examine the true contributions that emotions have made to human achievement. Indeed, the authors point out that the advances of the complex tool industry and the evolution of human family structures could not have happened without parallel advances in the emotional life of man. Continue reading Are Emotions Universal?
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Considering the transformations that have taken place in the workplace strengthens the arguments for rethinking the social contract given changes that have made the family a more tenuous institution. Relationships within the workplace are now much more tentative. However, there are important differences in the nature and direction of the changes that have taken place within the two foundational societal spaces of family and workplace. Unlike what we see in the family, transformations in the workplace, for the most part, have not been in the direction of equality. Nor has there been increased participation for workers in the benefits and burdens of their institution. Workplace relationships remain mired in status and hierarchy, and the workplace is an increasingly unstable terrain for the individual worker.
Like the marriage relationship, the employment relationship often is cast in contractual terms, and the contracting parties are seen as having equal control in the bargaining process. As with marriage, the state has the authority to intervene and impose protective or other terms on the contracting parties. Historically, however, the state has been much less likely to recognize that there is a need for protective action in regard to the employment situation. This reluctance seems inappropriate.
Even more than the power imbalance that benefits husbands in the typical marriage, employers hold most of the power in the typical employment relationship. As a result, the terms of that contract are one-sided, and they subordinate the employee to the dictates of a market that is a take-it-or-leave-it system, analogous to contracts of adhesion that consumers face. Nor has the worker been successful in stating a claim to the wealth accumulated by the employer. By contrast, the property (capital) historically held in the hands of husbands is now susceptible to claims that the wife has made a contribution toward its accumulation that is equal in value to the monetary contribution of the husband.
Laws governing the employment relationship have not even begun to unsettle the historic premise that profit goes to the capitalist, while the worker is left with whatever bargain she or he can strike with regard to wages. The laws governing labor relations certainly favor employers. Unlike their European counterparts (and absent a strong union contract or civil service protections), American workers at all levels are employed “at will.” The employment-at-will doctrine gives an employer the freedom to dismiss an employee without having to state a reason for the action. This power was modified in the mid-twentieth century by legislation that imposed some restraints on employers, barring employers from firing someone based on factors such as her or his race, gender, or religion.
This lopsided employment arrangement is argued to be contractual in nature, thus carrying with it the implication of equal bargaining power because there is a reciprocal right that accrues to the employee. The employee is also free to leave at will, and the employer cannot stop her or him. But such freedom for the individual employee is largely illusory, an abstract proposition taken out of the context of power relations and economic necessity that inform most employment relationships.
Employers can usually hire someone else easily. For the employee, however, a new job may be hard to find, particularly if the employee is older, less skilled, or trained for a specific set of tasks for which there is not a robust employment market. Increasingly, employers require truly specialized employees or those with knowledge that might prove beneficial to a competitor to sign non competition contracts as a condition of employment. These contracts further reduce the possibility of securing new work, should the at-will employee decide to leave.
From the employers’ perspective legally, the employment-at-will doctrine has generally meant there was never much security for workers. Yet assumptions about employer responsibility to employees (at least managerial and white-collar employees) and the expectation that employment would secure some basic social goods are widely perceived as having shifted in the past few decades.
A vision of progressive change in the workplace centered on the individual worker is harder to articulate because there is no consensus about an idealized form of relationship to exemplify equality between employee and employer. Such a vision was supplied in the context of marriage by the idea of an equal partnership between husband and wife, a metaphor that was transferable in part because the relationship is between two presumptively equal individuals. However, in the workplace we deal with an individual, on the other hand, and quite often a large entity or organization, on the other. Even with small businesses, there is no accepted concept of parity and partnership between employer and employee – the relationship is structured as inherently unequal.
Given this, it is difficult to advance a concept of fair bargaining that does not entail workers’ banding together.But in part because they lack proper legal supports, unions have suffered declining membership. One way to establish a more equal social arrangement would be to articulate a theory for more parity in the workplace, in both union and nonunion contexts.
The low level of unionization in the United States leaves most workers without basic equity protections. This would seem to indicate that more regulation is needed to force employers to provide workers with basic protections. Even if the ultimate objective cannot be “equality” in the partnership sense of that term, we could work toward a more just and fair set of conditions governing the individual worker. At a minimum, these conditions should include more job security, better wages, a safe and comfortable working environment, and social benefits such as insurance, thus more “sharing” for the employee in the fruits that her or his labor produces.
In addition, and most significantly for purposes of this book, the basic terms of employment must also take into account changes in the organization and functioning of the family. The workplace must be made more responsive to the needs of workers as members of families, as people who are also responsible for dependency work and who need accommodation as a result. Unfortunately, the direction of the changes now under way in the workplace will make things harder, not easier; for those who are responsible for dependency within the family.
“Western systems of law and justice have inherited a political liberalism that imagines a ‘liberal legal subject’ as the ideal citizen – this subject is an autonomous, independent and fully-functioning adult, who inhabits a world defined by individual, not societal responsibility, where state intervention or regulation is perceived as a violation of his liberty. Social arrangements and institutions with significant effects on everyone lives, such as the family, are deemed “private” and their operation and functioning relegated to ideologies of meritocracy and the free market. Vulnerability theory challenges the dominance of this static and individualized legal subject, and argues for the recognition of actual human lives as socially and materially dynamic.
Vulnerability theory understands human beings as embodied creatures
who are inexorably embedded in social relationships and institutions. By
rejecting the limited subjectivity constructed in the liberal
imagination, we acknowledge the lived complexity of the ‘vulnerable
legal subject’ – a political vision of how the human condition is
profoundly shaped by an inherent and constant state of vulnerability
across the life-course from birth until death. Incorporating the
inevitability of change into the political project of conceiving the
legal subject creates a complex subjectivity to guide the way we define
individual and state responsibilities. It provides a basis to question
and critique current allocations of responsibility for individual and
societal wellbeing across the individual and the state and its
institutions. Vulnerability theory takes seriously the political and
legal implications of the fact that we live within a fragile
materiality. We are, all of us, vulnerable. Sometimes our vulnerability
is realized in the form of dependency on others for care, cooperation,
or assistance. Sometimes it is realized in our dependency on social
arrangements, such as the family or the market or economy. But, whether
realized or latent, this vulnerability is universal and constant – an
essential and inexorable aspect of the human condition.
Importantly, the primary emphasis of vulnerability theory is not our human vulnerability, although the theory begins there. When vulnerability is understood as a universal constant, the task then becomes to explore the strategies by which we can mitigate this vulnerability. Therefore, human beings are not rendered more or less vulnerable because they have certain characteristics or are at various stages in their lives, but do experience the world with differing levels of resilience. The inequality of resilience is at the heart of vulnerability theory because it turns our attention to society and social institutions. No one is born resilient. Rather, resilience is produced within and through institutions and relationships that confer privilege and power. Those institutions and relationships, whether deemed public or private, are at least partially defined and reinforced by law.”
“The abstract legal subject of liberal Western democracies fails to reflect the fundamental reality of the human condition, which is vulnerability. While it is universal and constant, vulnerability is manifested differently in individuals, often resulting in significant differences in position and circumstance. In spite of such differences, political theory positions equality as the foundation for law and policy, and privileges autonomy, independence, and self-sufficiency.
This article traces the origins and development of a critical legal theory that brings human vulnerability to the fore in assessing individual and state responsibility and redefining the parameters of social justice. The theory arose in the context of struggling with the limitations of equality in situations I will refer to as examples of ‘inescapable’ inequality. Some paired social relationships, such as parent/child or employer/employee are inherently, even desirably, unequal relationships. In recognition of that fact, the law creates different levels of responsibility, accepting disparate levels of authority, privilege, and power. Those laws, and the norms and rules they reflect, must carefully define the limits of those relationships, while also being attentive to how the social institutions in which they exist and operate (i.e. the family and the marketplace) are structured and functioning.”
Fineman, Martha Albertson, Vulnerability and Inevitable Inequality (December 13, 2017). Oslo Law Review, Vol. 4, pp133-149; Emory Legal Studies Research Paper. Available at SSRN: https://ssrn.com/abstract=3087441
Questions:
Why might we be concerned about the utility of equality or antidiscrimination models? Within the family? The market?
Why does Fineman argue that we need to ‘rethink’ the legal subject to ‘make it more reflective of the actual human experience’?
What might be some implications of basing our movements for justice upon a vulnerable legal subject?
What are embodied and embedded differences?
What is resilience, for Fineman, and how does this relate to her insistence upon a life-course perspective?
Do
you agree that some relationships are marked by inevitable and even
desirable inequality? When might inequality be desirable?
What if our vision of social justice did not focus on a struggle for equality? What other issues might emerge as priorities?
This blog will feature excerpts from Professor Martha Fineman’s published and unpublished work, original blog posts from Vulnerability and the Human Condition affiliates, information on upcoming events, and a unique window into VHC workshops – a privilege until now only accessible to those who have been able to attend VHC workshops or to access the Feminism and Legal Theory Archive at Emory Law.
