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How should a democratic assembly be designed to attract large and diverse groups of citizens? We addressed this question by conducting a population survey in three communities with institutionalized participatory deliberative democracy in Switzerland. To examine participatory disposition in light of both individual characteristics and design features of the assembly that citizens contemplate joining, the survey comprised a conjoint experiment in which each respondent was asked to indicate his or her likelihood of participating in democratic assemblies with varying design features. The main result is that design features emphasizing the communitarian character of the assembly increase citizens’ willingness to participate, especially among disengaged citizens. Moreover, citizens were found to be less attracted by both very consensual and very adversarial meeting styles. Rather, we found meeting styles combining both controversy and consensus to be most favorable to assembly turnout. The implication is that practitioners of participatory or deliberative democracy must engage in community-building to foster turnout and inclusiveness in democratic assemblies.
Boyer's minimalist model of human ownership psychology overlooks important cues that children provide in their development leading them from pre-conceptual to conceptual (symbolic) expressions of the basic feeling experience of control over things, qua ownership in the most basic psychological sense. Appeal for innate core knowledge and evolutionary logic blows out the light of this rich and unique ontogenetic progression.
Do instances of extreme self-sacrifice represent a valid paradigm to capture what makes typical individuals fuse with others? Probably not, because they can be viewed as aberrant phenomena. To understand the origins and mechanisms of human social fusion, one should first look at the development of babies and young children. Typical development represents the best alternative to Whitehouse's extreme model of social fusion.
We support John Doris's criticism of “reflectivism” but identify three shortcomings: (1) his neglect of humans' evolved predispositions and tendencies, (2) his failure to appreciate that identity and responsibility arise first from parsing our world ontologically, in a process we call “existential framing,” and (3) a potentially alarming implication of his “dialogic” model of identity formation: if identity is negotiated across diverse social situations, why isn't dissociative identity disorder more common?