Indo-Pacific Journal of Phenomenology - Volume 8, Issue 2, 2009
Volumes & issues
Volume 8, Issue 2, 2009
Author Steve EdwardsSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –4 (2009)More Less
Emotional Literacy: The Heart of Classroom Management is the latest book by Dr Patricia Sherwood, one of the founders of the Indo-Pacific Journal of Phenomenology, which is currently cohosted by Edith Cowan University in Western Australia and the University of Johannesburg in South Africa. Dr Sherwood is a researcher at Edith Cowan University, Western Australia, where she teaches and supervises postgraduate students. Trish, as she is affectionately known, is also Director of Sophia College, managing busy clinical practices and supervising free community counselling services run by Sophia College graduates in various Australian states and regions, as well as forging collaborative international academic, professional and social justice linkages between Australia, South Africa and other countries. This book on emotional literacy is a successor to her recent, highly acclaimed books on Holistic Counselling and The Healing Art of Clay Therapy.
Author Rajib Lochan DharSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –15 (2009)More Less
As leadership is a key component in meeting the challenges of educational institutes, this study was designed to examine the challenges faced by the female leaders of the management institutes of Pune City, India. Data was collected using qualitative methods which included in-depth interviews with ten women directors. Analysis of the recorded data proceeded by means of a line by line microanalysis of the interviews, with the following five major themes emerging : (a) choosing teaching as a career, (b) shift towards leadership, (c) impact of internal and external pressures, (d) challenges from the male dominated society, and (e) balancing personal and professional life. The findings of this study point to the need for further research into the challenges with which female leaders are confronted in the educational industry, as well as for comparative studies with men in similar positions, and for the findings of such research to be utilised by educational policy makers to facilitate effective leadership by providing the necessary support structures.
Maori wellbeing and being-in-the-world : challenging notions for psychological research and practice in New ZealandAuthor Gabriel RossouwSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –11 (2009)More Less
Psychological research and practice in New Zealand has a long history of a positivist inspired epistemology and a pragmatic evidence-based approach to therapeutic treatment. There is a growing realization that a more meaningful interface between research and practice is required to accommodate indigenous Maori knowledge of wellbeing and living. The dominant Western psychological view in New Zealand of world, time, illness and wellbeing results in practices that do not make sense in cultural terms. The medicalisation and classification of psychological disorders cannot account for the degree to which cultural and spiritual factors are associated with problems of living. Heidegger's analysis of Being and his phenomenological method of understanding these matters ontologically reflect a persuasion not dissimilar to the worldview of the Maori and their notion of wellbeing. It offers some direction to the question of how to better integrate psychological research and practice in New Zealand.
Author Akoijam ThoibisanaSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –5 (2009)More Less
Heidegger is often attacked for his failure to offer a thematic account of the body in his Being and Time (Aho, 2005). The general misunderstanding of Heidegger's negation of body arises from the different meanings associated with the term 'body'. Body can be understood from two perspectives : body in terms of corpse and body in terms of lived-body. Doctors study body as corpse or object because that is required in their training and education. Heidegger's Being in his Being and Time ruled out all dichotomy of the body. The aim of this paper is to understand the Heideggerian perspective on Dasein as not a negation of bodilyness but a phenomenological understanding of Dasein body, and as such to highlight the dimension of lived-body in Heidegger's Being and Time. The paper will re-examine how Heidegger's philosophy of Dasein contributed to the phenomenology of lived-body in terms of his analysis of habitual body.
Understanding the inarticulateness of museum visitors' experience of paintings : a phenomenological study of adult non-art specialistsAuthor Cheung On TamSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –11 (2009)More Less
This paper is based on a study of museum visitors' experience of paintings : in particular, the experience of adult non-art specialists. Phenomenology, a form of inquiry that seeks to articulate lived experience, provided the philosophical and methodological framework for the study. Descriptions and themes relating to the experience of paintings were generated from interviews conducted with eight participants. These themes were categorized into two major areas : the articulated aspects and the non-articulated aspects. The former refers to aspects that people can articulate when they describe their experience. For example, they talk about the formal qualities of paintings, related textual information, and the museum environment. The latter refers to aspects that people cannot articulate. For example, they have difficulty in expressing their feelings, their relationship with time, and an understanding of the role of the body. This paper focuses on the aspects that museum visitors cannot articulate when they describe their experience. This inarticulateness provides insights into certain overlooked features of the experience : the embodied nature of the experience, the way time is experienced, and the viewer's feelings about paintings. The paper ends with a discussion of the implications of the study for art educators. It is suggested that teachers should prepare students in ways that will enable them to make use of their various cognitive, social and cultural frameworks in experiencing works of art.
Author Allan M. SavageSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –9 (2009)More Less
Contemporary philosophy, to be useful to Orthodox Christian theology, must capture the "essence" of the divine and human activity in the world in the scientific sense of Edmund Husserl. Scholastic philosophy is no longer an academically privileged supporter of theology in the interpretation of the universe. In its place, this paper suggests that phenomenological philosophy becomes the unique and transcendent partner, as it were, in the interpretive dialogue. The methodological thinking of Edmund Husserl and Martin Heidegger offers a way of philosophical understanding that is more satisfactory than the traditional scholastic metaphysics in giving meaning to contemporary human experience. A phenomenological eco-theological approach captures the essences of a subject's immediate and holistic perception of the environment.
Author Alon SegevSource: Indo-Pacific Journal of Phenomenology 8, pp 1 –12 (2009)More Less
This paper offers a new reading of Hume's much discussed Dialogues Concerning Natural Religion (1779/2000) which shows that, in contrast to what commentators tend to ascribe to Hume, the crux of the text is not epistemological-ontological - that is, not the arguments in favour of and against God's existence - but moral. It is shown that, although most of the epistemological-ontological pro-and-contra arguments are quite weak, Hume's interlocutors nevertheless cling to their theses from beginning to end, with the reason for their dogmatism shown to be moral rather than epistemological-ontological. The paper is divided into four sections. The introduction to the argument is followed by a discussion of Hume's rejection of substance as epistemologically-ontologically superfluous and as morally bad. Thereafter, it is first shown how the concept of a transcendental God undergoes deflation and consequently disappears. It is then shown that, even though their arguments are wrong, Cleanthes and Philo cling dogmatically to their starting points instead of trying to improve their claims and to rebuff the criticisms made against them. In conclusion, it is shown that the only way to account for their dogmatic inflexibility is in terms of their moral position : Cleanthes thinks that society and morals will collapse without the belief in a transcendental God, while Philo thinks it will function better if we discard this belief.