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- Volume 7, Issue 2, 2007
Indo-Pacific Journal of Phenomenology - Volume 7, Issue 2, 2007
Volumes & issues
Volume 7, Issue 2, 2007
Author Christopher R. StonesSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –4 (2007)More Less
The Indo-Pacific Journal of Phenomenology was born out of the desire of a small group of graduate research students and their academic mentors at Edith Cowan University to establish a platform that would give voice to at least some of the qualitative research being carried out in the southern hemisphere, and more particularly in the Indo-Pacific region.
Author Ann E. McManus HolroydSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –12 (2007)More Less
The philosophical orientation of Gadamerian hermeneutic phenomenology is explored in this paper. Gadamer offers a hermeneutics of the humanities that differs significantly from models of the human sciences historically rooted in scientific methodologies. In particular, Gadamer proposes that understanding is first a mode of being before it is a mode of knowing; what this effectively offers is an alternative to the traditional way of understanding in the human sciences. This paper details why the work of hermeneutics is not to develop a procedure for understanding, but to clarify the conditions of understanding. In this explication, the author examines the hermeneutic experience and, in the process, relates it to both the practical and the historical horizons of the lifeworld of health professionals, particularly nurses.
Author David VesseySource: Indo-Pacific Journal of Phenomenology 7, pp 1 –7 (2007)More Less
The nature of time-consciousness is one of the central themes of phenomenology, and one that all major phenomenologists have addressed at length, except Hans-Georg Gadamer. This paper attempts to develop Gadamer's account of time-consciousness by looking, firstly, at two essays related to the topic, and then turning to his discussion of experience in Truth and Method (1960/1991) before, finally, considering his discussion of the unique temporality of the festival in the essay ""The Relevance of the Beautiful"" (1977/1986). What we find in Gadamer's understanding of time is an emphasis on the epochal structure of time-consciousness.
Author David Dillard-WrightSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –9 (2007)More Less
German phenomenologist and sociologist Max Scheler accorded sympathy a central role in his philosophy, arguing that sympathy enables not only ethical behaviour, but also knowledge of animate and inanimate others. Influenced by Catholicism and especially St Francis, Scheler envisioned a broad, cosmic sympathy forming the hidden basis for all human values, with the ""higher"" religious, artistic, philosophic and other cultural values enabled by a more basic regard for non-human nature and insights gained from the human situation within the non-human world. Sympathy for the non-human is thus both integral and fundamental to the cultivation of other values in the development of both the human person and humanity in general. Scheler's concept of sympathy is valuable for contemporary animal ethics because it insists on acknowledgement of and respect for difference as constitutive for the experience of sympathy. By thus allowing for sympathy to occur in the absence of complete knowledge of other subjectivities, Scheler's phenomenology of sympathy eliminates the need for complete understanding of the consciousness of other animals as a prerequisite for interspecies sympathy. Despite their inability to completely inhabit non-human perspectives, humans can thus sympathize with other creatures. While Scheler is a foundational thinker and, to a large degree, maintains hierarchical structures contested by many contemporary animal theorists, he remains a valuable source for contemporary theory insofar as he acknowledges a ""fundamental basis of connection"" between species and affirms that all animal bodies are communicative. The occasioning of sympathy by gestural signification opens a path of insight that can increase human openness to non-human others.
Author Paul MacDonaldSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –18 (2007)More Less
In an Appendix to his Analyses Concerning Passive and Active Synthesis dating from the early 1920s, Husserl makes the startling assertion that, unlike the mundane ego, the transcendental ego is immortal. The present paper argues that this claim is an ineluctable consequence of Husserl's relentless pursuit of the ever deeper levels of time-constituting consciousness and, at the same time, of his increasing reliance on Leibniz's model of monads as the true unifiers of all things, including minds. There are many structural and substantive parallels between Leibniz's monadic scheme and Husserl's later views on the primal ego, and these points of convergence are laid out step by step in this paper. For both theorists, the monad is a self-contained system of being, one ""without windows""; a monad's experiences unfold in harmonious concatenations; a monad is a mirror of its proximate environs and comprises multiple perspectives; the unconscious is a repository of potential activation; and, most importantly of all, a monad knows no birth and death and hence is immortal. In his very last years, Husserl proposed a third ego level, below (or beyond) the mundane ego and transcendental ego - the primal ego. It is neither psychical nor physical; it permits the transcendental ego to carry out its constitutive activities, including the mundane ego's birth and death in time; it is always in a process of becoming, and so it can never be in a state of only ""having-been"", that is, dead: and hence the primal ego's enduring cannot itself ever come to an end.
Author Carlos SanchezSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –10 (2007)More Less
The present paper attempts to accomplish the following: (1) to clarify and critically discuss the phenomenology of ""belief"" as we find it in Husserl's Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, First Book (1913) (henceforward, Ideas I); (2) to clarify and critically discuss the manner in which the phenomenological method treats beliefs; (3) to clarify and critically discuss the manner of belief justification as descriptionbed by the phenomenological method; and (4) to argue that, just as the phenomenological method can be used to validate scientific hypotheses, it can likewise be practised in our everyday worldly comportment to justify our everyday, commonsense beliefs. The paper proceeds from the idea that the phenomenological method is not the static descriptionptive method some make it out to be, but, rather, a living method at the service of life. The author begins with some preliminary remarks about Husserl's concerns with unfounded or presupposed beliefs and their necessary ""suspension"" as dictated by the phenomenological reduction and epoche (""the method""). He then engages the text of Ideas I, especially sections 101 to 106, where Husserl presents a phenomenological conception of the character of belief. The paper concludes by treating the nature of belief justification, or ""rational positing"", and puts forward the view that the phenomenological method in everyday practice can aid us in the realization of responsible epistemic conduct and, ultimately, lead toward responsible conduct towards ourselves and, hence, authentic being.
The limitations of dialectical behaviour therapy and psychodynamic therapies of suicidality from an existential-phenomenological perspectiveAuthor Gabriel RossouwSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –13 (2007)More Less
Suicidality, a significant problem in New Zealand for the past decade or so, has invited a substantial body of research into causes and prevention. However, given the effort, the prevention results do not appear to be sufficiently convincing when coroners' views are considered. This paper focuses on two mainstream therapeutic approaches towards persons with borderline personality disorder, in which suicidal behaviour is a prominent feature demanding understanding and active attention. It is argued that dialectical behaviour therapy and psychoanalytically informed therapies are lacking on two accounts. Firstly, the philosophical and methodological underpinnings of both approaches perpetuate what Heidegger refers to as the compound misunderstanding of ourselves as human beings. Secondly, what this translates into is a practice which forgets the human order and misunderstands the experience of the singular human present in despair. As an alternative approach towards dealing with suicide in practice, the author presents concepts central to Heidegger's phenomenology of human existence and discusses how these may inform and enhance the treatment of suicidal patients.
Author Megan WarinSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –9 (2007)More Less
When dealing with the moving worlds of migration among the Persian diaspora in Australia, memories cannot simply be removed to dusty attic boxes to be stored as an archive. Rather, this analysis takes the body and its sensory engagement with the world as a central focus, arguing that memories are crafted, tasted, smelt and touched in everyday temporalities. In the kitchens and lounges of Persian migrant women the lived past refuses to become undone from the countless revolutions of food, talk and domestic activity that are central to the patterning of memory. In this paper, we argue that these intimate practices have references beyond their domestic dimensions, for they point to a worldly movement of life writ domestically small. It is via a sensory network that the spatially and temporally disparate worlds of homeland and new homes are remembered and forgotten, and where miniature worlds call out to the movement of migration.
Author Kit KieferSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –13 (2007)More Less
In athletics, coaches and athletes share a unique and important relationship. Recently Jowett and her colleagues (Jowett & Cockerill, 2003; Jowett & Meek, 2000; Jowett & Ntoumanis, 2003, 2004; Jowett & Timson-Katchis, 2005) utilized relationship research (focusing on, for example, marital, familial and workplace relationships) from conjoining fields, and in particular social and cognitive psychology, to develop and test a four-component model (4 C's) that depicts the most influential relational and emotional components (closeness, commitment, complementarity and co-orientation) of coach-athlete relationships. Proceeding from a review of the literature on human touch communication to examine research on the power of touch to exchange relational and emotional messages (Hertenstein et al., 2006), the present study explores coaches' and athletes' collective experiences of communicating via touch, utilizing in-depth interviews with eight college coaches and athletes. A phenomenological approach was used to gather, analyze and interpret the data, drawing on Merleau-Ponty's (1945/1962) philosophical exploration of perception and human experience, which emphasizes the body as a means of communicating with the world. The findings indicate that touch between coaches and athletes increased at major events when emotions and tensions ran high. In addition, touch involved showing appreciation, instructing, comforting and giving attention, and affected perceptions of relationships. The findings also show that touch communication is influenced by societal factors, such as gender, relational stage, and what spectators, parents and other athletes may think. By illustrating how touch is enacted and experienced by a group of college coaches and athletes, the study represents an initial step toward understanding touch communication in the coach-athlete dyad.
Embodied Enquiry : Phenomenological Touchstones for Research, Psychotherapy and Spirituality, Les Todres : book reviewAuthor Sally BorbasiSource: Indo-Pacific Journal of Phenomenology 7, pp 1 –3 (2007)More Less