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Zeitschriftenartikel zum Thema „Reflexivity“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 9. November 2024

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1

Mahrenholz, Simone. „Piktoriale Reflexivität–(Nach-)Denken über Bilder als Denken in Bildern“. Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 55, Nr. 2 (2010): 101–13. http://dx.doi.org/10.28937/1000106169.

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Der Text untersucht, inwiefern wir von »bildlichem Denken« sprechen können, insbesondere mit Bezug auf Kunst: Denken in Bildern also statt allein in Worten. Er verbindet diese Frage mit dem Konzept der konstitutiven Reflexivität der Kunst. Hierfür werden drei Bedeutungen von ästhetischer Reflexivität unterschieden und zu einander in Bezug gesetzt (Teil I): Reflexivität der Kunst im Sinne des Bezugnehmens und damit des Thematisierens, Reflektierens von etwas außerhalb des Werks: der Welt und./.oder des Selbst (R1), ferner Reflexivität im Sinne des materialen Selbst-Rückbezugs des Werks auf Züge seiner selbst (R2) sowie Reflexivität im Sinne des Selbst-Rückbezugs in Form einer Transformation des Subjekts im Prozeß der künstlerischen Erfahrung (R3). Die nähere Erläuterung an Beispielen zeigt, daß und inwiefern diese drei Formen zwar immer interagierend präsent sind, jedoch in verschiedenen Epochen und Stilen mit deutlich unterschiedlichen Akzentuierungen (Teil II). Abschließend wird die These aufgestellt (Teil III), daß diese Folge von Reflexivitäts-Akzenten Entwicklungen in der Kunst des 20. Jahrhunderts spiegelt.<br><br>The text examines forms of »pictorial thinking«, in particular with regard to artworks: thinking »in pictures« as analogous to thinking in words. It relates this topic to the concept of reflexivity in art. Three forms of aesthetic reflexivity are distinguished and related to each other (part I): reflexivity in the sense of reflecting, thematizing states of affairs outside the work: the world and./.or the self (R1), second: reflexivity as material self-reference within the artwork (R2), third: reflexivity as transformation of the subject in the process of the aesthetic experience (R3). The subsequent elucidation makes evident, that these forms of reflexivity never occur alone, but interact. Nevertheless, depending on the epoch and style of the work in question, distinctive emphases and accentuations arise, one of which generally dominates the others: (part II). As an upshot, the text suggests that this succession of reflexivity-forms from R1 to R3 mirrors developments in 20th century art (part III).

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De Verlaine, Emmanuelle. „Discovering How to Do Reflexivity and Self-Reflexivity: A Longitudinal Empirical Research Findings“. Advances in Social Sciences Research Journal 9, Nr. 8 (29.08.2022): 371–94. http://dx.doi.org/10.14738/assrj.98.12931.

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Reflexivity is known to be a mental process where a person takes distance to oneself to analyze and take a critical perspective over own feelings, actions and intentions in order to realign own practice. Reflexivity is therefore a form of metacognitive brain functionality reaching a state of mind’s sense of acute awareness. The reflexivity’s functionality has been recognized as valuable to improve professional practices. The main gap in research and literature is to explicate how to do reflexivity and most of all, how to apply it to all aspects of human life toward self-actualization. This research aims at answering at: How to Do reflexivity and Self-Reflexivity? To answer this question a 17 year-long longitudinal Action-Research investigations reveals how to learn and practice reflexivity. This paper also reveals how reflexivity can be applied to aim at one’s well-being and self-actualization. The discussion addresses the long-term impact of practicing reflexivity coupled with mindfulness as an ability to reach self-liberation.

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3

PETROVČIČ, Mateja. „Su, X. (2011). Reflexivität im Chinesischen: Eine integrative Analyse: Mit zwei Anhängen von Hans-Heinrich Lieb. (XIV + 293 pp.). Frankfurt am Main: Peter Lang. Paperback.“ Acta Linguistica Asiatica 1, Nr. 2 (20.10.2011): 85–88. http://dx.doi.org/10.4312/ala.1.2.85-88.

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This book was published in the Linguistics Series of European University Studies, and is written in German. As the book's title suggests, this monograph is primarily a comprehensive analysis of reflexivity in spoken Standard Chinese in the framework of Integrational Linguistics. The author demonstrates that Chinese marks reflexivity only phonologically, with the use of reflexive pronoun(s), and argues that ziji (自己) is the only reflexive pronoun in Standard Chinese. Different languages distinguish between referential and non-referential reflexive pronouns, and the author briefly demonstrates this with German sich. Referential uses denote semantic reflexivity (inhaltliche Reflexivität), whereas non-referential uses represent formal reflexivity (formale Reflexivität). Su asserts that the Chinese reflexive pronoun ziji is always referential and that there is no formal reflexivity in Chinese. Since the research mainly focuses on the word ziji, not only in its reflexive usage but also in relation to intensifying and contrastive meanings and effects, this monograph could also be considered as a comprehensive research on ziji in Standard Chinese.

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4

Hilmer, Brigitte. „Kunst als reflexive Form und als reflektierende Bewegung“. Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 55, Nr. 2 (2010): 75–86. http://dx.doi.org/10.28937/1000106163.

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Kunst kann dann als reflexiv interpretiert werden, wenn Reflexivität nicht auf propositionalen Gehalt oder sogar sprachliche Artikulation angewiesen ist. Reflexion tritt auf in den Modi der Selbstbeziehung des Lebendigen, des Überlegens und der Selbstreferenz im Symbolischen. Kunst ist ein Reflexionsmedium, das diese Modi beansprucht und miteinander verflicht. Eine spezifisch ästhetische Reflexivität ist von und nach Kant nach dem Vorbild der transzendentalen Reflexion und in Konkurrenz zu ihr etabliert worden. Sie läßt sich als Reflexivität des ästhetischen Urteils, als emphatisches Gemachtsein, als Rückwendung auf Wahrnehmungsvollzüge oder als Begriffsreflexion verstehen. Dabei wird die Unterscheidung von Anschauung und Verstand in deren Zusammenspiel oder Abspaltung vorausgesetzt. Von der Analogie zur transzendentalen Reflexion löst sich aber erst ein Verständnis von ästhetischer Reflexivität, das von den drei Modi und ihrer Verflechtung ausgeht.<br><br>Reflexivity does not presuppose linguistic articulation or even propositional content. If it did, art could not be called reflexive. Reflexivity can be found in the self-contact of the living, in mental reflection or in symbolic self-reference. Art is a medium which claims these different modes of reflexivity and intertwines them. Aesthetic reflexivity as such has been established by Kant and his epigones, following the model of transcendetal reflection. Thus it could be specified as the reflexive structure of aesthetic judgement, or as an emphasis on a work’s being created, or as a reference to perception itself in the process of perceiving, or as a way of reflecting concepts. Aesthetic reflexivity can only be detached from the model of transcendental reflection, if it is seen as oriented towards the interaction among the three modes of reflection mentioned above, leaving aside the difference, interplay or competition between perception and conceptual capacities.

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5

Black, Jack. „Reflexivity or orientation? Collective memories in the Australian, Canadian and New Zealand national press“. Memory Studies 13, Nr. 4 (03.01.2018): 519–36. http://dx.doi.org/10.1177/1750698017749978.

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With regard to the notion of ‘national reflexivity’, an important part of Beck’s cosmopolitan outlook, this article examines how, and in what ways, collective memories of empire were reflexively used in Australian, Canadian and New Zealand national newspaper coverage of the 2012 Diamond Jubilee and London Olympic Games. In contrast to Beck, it is argued that examples of national reflexivity were closely tied to the history of the nation-state, with collective memories of the former British Empire used to debate, critique and appraise ‘the nation’. These memories were discursively used to ‘orientate’ each nation’s postcolonial emergence, suggesting that examples of national reflexivity, within the press’ coverage, remained closely tied to the ‘historical fetishes’ enveloped in each nations’ imperial past(s). This implies that the ‘national outlook’ does not objectively overlook, uncritically absorb or reflexively acknowledge differences with ‘the other’ but, instead, negotiates a historically grounded and selective appraisal of the past that reveals a contingent and, at times, ambivalent, interplay with ‘the global’.

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Schubbach, Arno. „Selbstbezügliches Schwarz?–Zur Reflexivität von Bildern“. Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 55, Nr. 2 (2010): 127–39. http://dx.doi.org/10.28937/1000106167.

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Die Selbstbezüglichkeit von Bildern ist in den kunst- und bildtheoretischen Diskussionen ein viel behandeltes Thema. Es wird jedoch selten geklärt, worin sie besteht und wie sie sich vollzieht. In Anlehnung an Niklas Luhmann schlägt dieser Artikel ein Modell von Reflexivität vor: Jeder Selbstbezug vollzieht sich durch ein oft auffälliges bildliches Element, das im visuellen Gefüge konkret bestimmt wird und den Blick so nicht auf das Bild im Ganzen, sondern auf einen seiner spezifischen Aspekte lenkt. Dieses Modell charakterisiert Reflexivität als Dimension von bildlichen Darstellungen im Allgemeinen und unterscheidet sie ebenso von künstlerischer Reflexion wie motivisch-thematischen Selbstbezügen.<br><br>The reflexivity of images is often dealt with in theoretical discourse on art and image. Yet what reflexivity consists of and how it proceeds within images is seldom clarified. Following a basic idea taken from Niklas Luhmann, this article proposes a model of reflexivity, namely: Each self-reference often proceeds by a conspicuous iconic element, which is concretely determined within the visual arrangement and thus draws the beholder’s attention not to the image as a whole, but to one of its specific aspects. This model characterizes reflexivity as a dimension of iconic representation in general and distinguishes it from mere artistic reflection and thematic self-reference.

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Hamati-Ataya, Inanna. „Reflectivity, reflexivity, reflexivism: IR’s ‘reflexive turn’ — and beyond“. European Journal of International Relations 19, Nr. 4 (30.05.2012): 669–94. http://dx.doi.org/10.1177/1354066112437770.

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8

HAMATI-ATAYA, INANNA. „Transcending objectivism, subjectivism, and the knowledge in-between: the subject in/of ‘strong reflexivity’“. Review of International Studies 40, Nr. 1 (23.04.2013): 153–75. http://dx.doi.org/10.1017/s0260210513000041.

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AbstractThis article addresses theproblématiqueof the subject and the subject-object dichotomy from a post-objectivist, reflexivist perspective informed by a ‘strong’ version of reflexivity. It clarifies the rationale and epistemic-ontological requirements of strong reflexivity comparatively, through a discussion of autoethnography and autobiography, taken as representatives of other variants of reflexive scholarship. By deconstructing the ontological, epistemic, and reflexive statuses of the subject in the auto-ethnographic and auto-biographical variants, the article shows that the move from objectivism to post-objectivism can entail different reconfigurations of the subject-object relation, some of which can lead to subjectivism or an implicit positivist view of the subject. Strong reflexivity provides a coherent and empowering critique of objectivism because it consistently turns the ontological fact of the social situatedness of knowledge into an epistemic principle of social-scientific research, thereby providing reflexivist scholars with a critique of objectivism from within that allows them to reclaim the philosophical, social, and ethical dimensions of objectivity rather than surrender them to the dominant neopositivist tradition.

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Ethnography and Knowledge Collective. „On Reflexivity in Ethnographic Practice and Knowledge Production“. Commoning Ethnography 4, Nr. 1 (17.12.2021): 5–22. http://dx.doi.org/10.26686/ce.v4i1.6516.

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Deployed as much during fieldwork as in writing, reflexivity is itself positioned, its saliency as an epistemological device having transformed over time and space. Re-tracing its initial absence, subsequent rise in popularity and eventual routinization in academia, we position ourselves against reflexivity’s near-total displacement today by a narrow and increasingly prevalent understanding of positionality. We argue for a return to a broader and more relational understanding of reflexivity, proposing a methodological program to achieve and maintain its critical, ethical and political edge. Our aim is to engage in conversation about the value of reflexivity as an iterative and collaborative ethnographic endeavour with potential to produce more relational and engaged knowledge about increasingly overbearing field-sites in the Arab region and beyond.

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10

Enosh, Guy, und Adital Ben-Ari. „Reflexivity“. Qualitative Health Research 26, Nr. 4 (18.05.2015): 578–84. http://dx.doi.org/10.1177/1049732315587878.

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11

Alley, Sarah, Suzanne F. Jackson und Yogendra B. Shakya. „Reflexivity“. Health Promotion Practice 16, Nr. 3 (28.01.2015): 426–31. http://dx.doi.org/10.1177/1524839914568344.

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12

Holland, Ray. „Reflexivity“. Human Relations 52, Nr. 4 (April 1999): 463–84. http://dx.doi.org/10.1177/001872679905200403.

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13

Lucy, John A. „Reflexivity“. Journal of Linguistic Anthropology 9, Nr. 1-2 (Juni 1999): 212–15. http://dx.doi.org/10.1525/jlin.1999.9.1-2.212.

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14

Salmon, Nathan. „Reflexivity.“ Notre Dame Journal of Formal Logic 27, Nr. 3 (Juli 1986): 401–29. http://dx.doi.org/10.1305/ndjfl/1093636683.

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15

Arber, Anne. „Reflexivity“. Journal of Research in Nursing 11, Nr. 2 (März 2006): 147–57. http://dx.doi.org/10.1177/1744987106056956.

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16

Carr, Eloise C. J. „Reflexivity“. Journal of Research in Nursing 11, Nr. 2 (März 2006): 158–59. http://dx.doi.org/10.1177/1744987106056957.

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17

Pels, Dick. „Reflexivity“. Theory, Culture & Society 17, Nr. 3 (Juni 2000): 1–25. http://dx.doi.org/10.1177/02632760022051194.

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18

Adkins, Lisa. „Reflexivity“. Theory, Culture & Society 20, Nr. 6 (Dezember 2003): 21–42. http://dx.doi.org/10.1177/0263276403206002.

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19

Larson, David R. „Reflexivity, Algebraic Reflexivity and Linear Interpolation“. American Journal of Mathematics 110, Nr. 2 (April 1988): 283. http://dx.doi.org/10.2307/2374503.

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20

Czyzewski, Marek. „Reflexivity of Actors Versus Reflexivity of Accounts“. Theory, Culture & Society 11, Nr. 4 (November 1994): 161–68. http://dx.doi.org/10.1177/026327694011004006.

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21

Tao, Changli, Shijie Lu und Peixin Chen. „Weakly algebraic reflexivity and strongly algebraic reflexivity“. Applied Mathematics-A Journal of Chinese Universities 17, Nr. 2 (Juni 2002): 193–98. http://dx.doi.org/10.1007/s11766-002-0045-3.

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22

Hussain, Yasmin, und Paul Bagguley. „Reflexive Ethnicities: Crisis, Diversity and Re-Composition“. Sociological Research Online 20, Nr. 3 (August 2015): 144–54. http://dx.doi.org/10.5153/sro.3776.

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This paper presents an analysis of how people reflexively relate to their ethnicity in the context of cultural and political crisis after the 7/7 bombings in London in 2005. Introducing a differentiated conception of reflexivity following Archer and Lash, the paper shows how cognitive, hermeneutic and aesthetic reflexivity (Lash) are expressed autonomously, communicatively and in a meta-reflexive manner (Archer) variably across and within ethnicities. Differentiated reflexive expressions of ethnicity are rooted in the politics and histories of ethnicities in relation to dominant discourses of whiteness and Britishness. The data is from a qualitative interview study of how different ethnic groups in West Yorkshire were affected by the 7/7 London bombings, with people of African-Caribbean, Black- African, Bangladeshi, Indian Pakistani and White backgrounds. The increased reflexivity of ethnic identity is seen to be rooted in the political crises generated by Britain's role in and response to, the war on terror, but also biographical experiences of contextual continuities, discontinuities and incongruities of migration.

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Simchen, Ori. „Token-Reflexivity“. Journal of Philosophy 110, Nr. 4 (2013): 173–93. http://dx.doi.org/10.5840/jphil2013110430.

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Hawes, Leonard C. „Revisiting reflexivity“. Western Journal of Communication 58, Nr. 1 (März 1994): 5–10. http://dx.doi.org/10.1080/10570319409374477.

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25

Canagarajah, Suresh. „Rhetoricizing Reflexivity“. Journal of Language, Identity & Education 4, Nr. 4 (Oktober 2005): 309–15. http://dx.doi.org/10.1207/s15327701jlie0404_7.

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26

Salzman, Philip Carl. „On Reflexivity“. American Anthropologist 104, Nr. 3 (September 2002): 805–11. http://dx.doi.org/10.1525/aa.2002.104.3.805.

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27

Yousefi, Hassan. „Asymptotic reflexivity“. Linear Algebra and its Applications 422, Nr. 2-3 (April 2007): 604–15. http://dx.doi.org/10.1016/j.laa.2006.11.019.

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28

Rallis, Sharon F., und Gretchen B. Rossman. „Caring reflexivity“. International Journal of Qualitative Studies in Education 23, Nr. 4 (Juli 2010): 495–99. http://dx.doi.org/10.1080/09518398.2010.492812.

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Doran, Chris. „Grasping Reflexivity“. Social Studies of Science 19, Nr. 4 (November 1989): 755–59. http://dx.doi.org/10.1177/030631289019004015.

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McCright, Aaron M., und Riley E. Dunlap. „Anti-reflexivity“. Theory, Culture & Society 27, Nr. 2-3 (März 2010): 100–133. http://dx.doi.org/10.1177/0263276409356001.

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31

Chaloupková, Lucie. „Problém reflexivity“. Lidé města 26, Nr. 1 (01.05.2024): 4–26. http://dx.doi.org/10.14712/12128112.4492.

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This article presents reflexivity in its various meanings and forms as it appears in anthropology and social sciences. During the second half of the twentieth century in these fields, it became both an inspiration for various theories of the functioning of social phenomena, but also a part of anthropological methodology: in the era of the reflexive turn, it served as a critique of the situatedness of the production of anthropological knowledge, which was supposed to unmask the personal influence of the researcher on the resulting form of the texts. Although the contribution of this stage to the understanding of the meaning of the textuality of anthropological works cannot be denied, I see its “normalization” as part of anthropological methodology as problematic. If we focus more closely on the functioning mechanisms of reflexivity and self-reflection, we will come across certain paradoxes. In this paper, I focus on various criticisms of reflexivity, through which I try to approach the essence of the problem of using reflexivity. Emphasis is placed on the debate on reflexivity as a pivotal mechanism in the organization of late modern societies as described by theorists such as Giddens, Beck, Lash or Archer. These theories are confronted with the concept of “speech” as understood by constructivist approaches such as discourse analysis, which view all meanings as variable and constantly constructed by linguistic means in ordinary speech. I further show how reflexivity is unmasked by the opponents of reflexive modernization theory as a rhetorical strategy used to legitimize the status quo. This example serves as an illustration of the illusory nature of reflexivity and the possibility of its misuse.

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Kropp, Selma, Tobias Schmidtke, Johanna Speyer, Maike Stelter und Nils Stockmann. „Reflexivity Matters!“ Zeitschrift für Internationale Beziehungen 30, Nr. 2 (2023): 187–99. http://dx.doi.org/10.5771/0946-7165-2023-2-187.

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Reflexivity matters! - sowohl bezogen auf die eigene Person als Wissenschaftler*in wie auch auf die wissenschaftstheoretischen Grundannahmen. Reflexivität stellt eine Grundlage für gelingende Kommunikation in Forschungsfeldern dar, ist in der IB-Normenforschung allerdings noch nicht Status Quo. Das verwundert aus zwei Gründen: Erstens ist das Problem der doppelten Hermeneutik hier besonders relevant und zweitens schlägt sich gerade in der inhärenten Normativität des Forschungsfeldes die spezifische Situiertheit von Forschenden folgenreich nieder. Vor diesem Hintergrund argumentiert dieser Forumsbeitrag für das Sicht- und Nachvollziehbarmachen der Ausgangspunkte und Herangehensweisen von Normenforscher*innen. Um eine systematische Auseinandersetzung mit den Auswirkungen der eigenen Vorannahmen auf den Forschungsprozess zu erleichtern, präsentieren wir ein Fragenraster, welches auf der dreiteiligen Heuristik von autobiografischer Situiertheit, in-field Situiertheit und Situiertheit im Text basiert. Aus der Kombination dieser Heuristik mit den analytischen Dimensionen Person der*des Wissenschaftler*in und wissenschaftstheoretisches Verständnis ergeben sich Fragen, die die Reflexion der eigenen Forschung und die Kommunikation in der IB-Normenforschung erleichtern und bereichern.

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Jahraus, Oliver. „Der fatale Blick in den Spiegel – Zum Zusammenhang von Medialität und Reflexivität“. Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 55, Nr. 2 (2010): 87–99. http://dx.doi.org/10.28937/1000106170.

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Der Beitrag untersucht den Zusammenhang von Reflexivität und Medialität (das, was ein Medium zum Medium macht), indem er die Idee der Reflexion an den konkreten Formen von Spiegelungen in Literatur und Film wie zum Beispiel Doppelgänger oder Figurenspaltungen darstellt. Dabei zeigt sich, daß jedes Medium autoreflexiv verfasst ist und daß die Vorstellung von Subjektivität seit dem 18. Jahrhundert selbst auf diesem Zusammenspiel von Reflexivität und Medialität beruht. Das Subjekt gilt demnach als reflexiver Effekt der Medialität, wie es an einer Betrachtung von Foucaults berühmter Meninas-Interpretation nachverfolgt werden kann.<br><br>This article analyses the relation between reflexivity and mediality (what makes a medium a medium) by presenting concrete situations of optical and specular reflections in literature and film, such as doubles (Doppelgänger) and split figures. Thus it can be shown that since the 18th century every medium is self-reflexive and that the concept of subjectivity has its basis in the interplay of reflexivity and mediality. The subject is an effect of medialitity as may be demonstrated by a new recapitulation of Foucault’s famous Meninas-interpretation.

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Țîștea, Ioana. „“Reflexivity of reflexivity” with Roma-related Nordic educational research“. Nordic Journal of Comparative and International Education (NJCIE) 4, Nr. 1 (26.05.2020): 26–42. http://dx.doi.org/10.7577/njcie.3579.

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In this article, I reflect on the various uses of reflexivity in Roma-related educational research focusing on the Nordic context, in my own and other authors’ writings. I respond to the call of the recently founded Critical Romani Studies journal for reflexivity, which has been raised since mostly non-Romani scholars produce Roma-related research. I purposefully selected 34 academic texts, which I closely read in relation to various research paradigms and their typologies of reflexivity, after which I further reflected on my own readings. The article contributes to recent debates arguing for reflecting on uses of reflexivity, or for a reflexivity of reflexivity, as a strategy to address the reproduction of epistemic privileges in research.

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Tkachuk, Vladimir V., und Richard G. Wilson. „Discrete reflexivity in GO spaces“. Glasnik Matematicki 49, Nr. 2 (18.12.2014): 433–46. http://dx.doi.org/10.3336/gm.49.2.15.

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36

Barnes, Jamie. „The Ontological Implications of Spirit Encounters“. Social Analysis 63, Nr. 3 (01.09.2019): 24–46. http://dx.doi.org/10.3167/sa.2019.630302.

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This article offers a reflexive and phenomenological response to some of the challenges of the recent ontological turn. It argues, first, that a focus on embodiment is crucial in understanding the formation of ontological assumptions, and, second, that researchers have an ethical responsibility to practice an ‘ontological reflexivity’ that goes beyond the conceptual reflexivity of much recent ontological work. It conceives the anthropological domain as a place of ‘intra-actment’ and maintains that to avoid ontological closure, researchers must contextualize their ontological assumptions by reflexively sensitizing themselves to how these assumptions are shaped by both embodied experience and the contexts in which they are articulated and performed. This article seeks to enact this through an auto-ethnographic exploration of the author’s own embodied experience as it relates to demonic manifestations and the divine.

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Lidz, Jeffrey. „Condition R“. Linguistic Inquiry 32, Nr. 1 (Januar 2001): 123–40. http://dx.doi.org/10.1162/002438901554603.

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Reinhart and Reuland (1993) partition the set of anaphors into two syntactic subclasses: SELF anaphors, which reflexivize predicates, and, SE anaphors, which, like pronominals, do not. This partition is intended to capture the antilocality of the SE anaphors. I argue that the appropriate partitioning of anaphors is semantic and not syntactic. Reinhart and Reuland's SELF anaphors are “near-reflexives,” interpreted as a representation of their antecedents, whereas their SE anaphors are “pure-reflexives,” requiring identity with their antecedents. The antilocality effects with pure reflexives are due to Condition R, a principle requiring reflexivity to be lexically expressed. The Condition R approach correctly accounts for the meanings of the two kinds of anaphors, grouping the near reflexives with pronominals and names, and correctly dissociates semantic reflexivity from the calculation of syntactic binding domains.

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Hamati-Ataya, Inanna. „The ‘vocation’ redux: A post-Weberian perspective from the sociology of knowledge“. Current Sociology 66, Nr. 7 (26.02.2018): 995–1012. http://dx.doi.org/10.1177/0011392118756472.

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This article engages the Weberian view on the scholarly vocation from a perspective informed by ‘strong reflexivity’. The reflexivist perspective is grounded in a sociological understanding of knowledge that calls for a coherent reformulation of the relation between the social nature and social function of science, and of the cognitive and axiological posture of scholarship understood as socio-political praxis. Drawing on the sociology of knowledge, the article argues that Weber’s perspective is untenable conceptually and practically. Strong reflexivity, here illustrated through Standpoint Feminism and Bourdieusian sociology, permits a coherent delineation of the problem of the scholarly vocation, in a way that reconciles the social origins, efficacy and responsibility of science, and hence allows for a more realist reformulation of the cognitive, social and moral dilemmas we face as scholars, educators, and citizens.

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Alexander, Stephanie A., Catherine M. Jones, Marie-Claude Tremblay, Nicole Beaudet, Morten Hulvej Rod und Michael T. Wright. „Reflexivity in Health Promotion: A Typology for Training“. Health Promotion Practice 21, Nr. 4 (14.04.2020): 499–509. http://dx.doi.org/10.1177/1524839920912407.

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Reflexivity has emerged as a key concept in the field of health promotion (HP). Yet it remains unclear how diverse forms of reflexivity are specifically relevant to HP concerns, and how these “reflexivities” are interconnected. We argue that frameworks are needed to support more systematic integration of reflexivity in HP training and practice. In this article, we propose a typology of reflexivity in HP to facilitate the understanding of reflexivity in professional training. Drawing from key theories and models of reflexivity, this typology proposes three reflexive positions (ideal-types) with specific purposes for HP: reflexivity in, on, and underlying action. This article illustrates our typology’s ideal-types with vignettes collected from HP actors working with reflexivity in North America and Europe. We suggest that our typology constitutes a conceptual device to organize and discuss a variety of experiences of engaging with reflexivity for HP. We propose the typology may support integrating reflexivity as a key feature in training a future cadre of health promoters and as a means for building a responsible HP practice.

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Vaštakė, Marija, und Paulius Skruibis. „The Analysis of the Phenomenon of Reflexivity in Psychotherapy Supervision: A Systematic Literature Review“. Psichologija 65 (05.08.2021): 22–39. http://dx.doi.org/10.15388/psichol.2021.35.

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Reflexivity is a concept that is increasingly gaining prevalence in the literature of professional practice and it has been defined in a variety of ways; however, the differences in definition largerly depend on the context. Therefore, reflexivity development is the main goal of supervision; it is a powerful instrument that can impede the psychotherapist’s connection with his client, but there is no answer on what specifically enhances or decreases reflexivity during the supervision process. In the scientific articles analyzing supervision, there is no clear definition of the phenomenon of reflexivity and there is also a lack of empirical studies of reflexivity in supervision. The aim of this paper is to present our own definition and theoretical model of reflexivity in the psychotherapy supervision process as well as distinguish reflexivity between adjacent concepts like “reflection,” “self-reflection,” and “self-reflexivity.” We carried out a systematic review of literature within three databases and created a theoretical model of reflexivity in psychotherapy supervision. We also discuss the guidelines and methods for further empirical investigations of this phenomenon in psychotherapy supervision.

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Perera, Kaushalya. „The interview as an opportunity for participant reflexivity“. Qualitative Research 20, Nr. 2 (21.02.2019): 143–59. http://dx.doi.org/10.1177/1468794119830539.

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This article illustrates participant reflexivity in an interview. Even though scholars have called for ‘a consideration of real-time reflexivity as a means of reconfiguring the participant within epistemological research debates’ (Riach, 2009: 366) illustrations of real-time reflexivity are hard to locate in literature. Most accounts of reflexivity focus on the researcher, and are generally post-research reflections on the research process. This article presents a closely-analysed segment of a semi-structured interview, where the participant changes her position on militarisation in Sri Lankan universities during the interview. This is presented as an instance of realtime participant reflexivity. Using this interview, factors contributing towards reflexivity in interviews are examined and a case made for closer examination of the participant’s reflexivity in qualitative research.

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Fook, Jan. „Reflexivity as Method“. Annual Review of Health Social Science 9, Nr. 1 (Januar 1999): 11–20. http://dx.doi.org/10.5172/hesr.1999.9.1.11.

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Krause, Monika. „On Sociological Reflexivity“. Sociological Theory 39, Nr. 1 (März 2021): 3–18. http://dx.doi.org/10.1177/0735275121995213.

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This article offers a critique of the self-observation of the social sciences practiced in the philosophy of the social sciences and the critique of epistemological orientations. This kind of reflection involves the curious construction of wholes under labels, which are the result of a process of “distillation” or “abstraction” of a “position” somewhat removed from actual research practices and from the concrete claims and findings that researchers produce, share, and debate. In this context, I call for more sociological forms of reflexivity, informed by empirical research on practices in the natural sciences and by sociomaterial approaches in science and technology studies and cultural sociology. I illustrate the use of sociological self-observation for improving sociological research with two examples: I discuss patterns in how comparisons are used in relation to how comparisons could be used, and I discuss how cases are selected in relation to how they could be selected.

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Sweeney, Mary M., und Peter J. Urcuioli. „REFLEXIVITY IN PIGEONS“. Journal of the Experimental Analysis of Behavior 94, Nr. 3 (November 2010): 267–82. http://dx.doi.org/10.1901/jeab.2010.94-267.

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HARLEY, BILL, CYNTHIA HARDY und MATS ALVESSON. „REFLECTING ON REFLEXIVITY.“ Academy of Management Proceedings 2004, Nr. 1 (August 2004): B1—B6. http://dx.doi.org/10.5465/ambpp.2004.13862798.

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Kim, SangJun. „Reflexivity and Ethics“. Society and Theory 10 (31.05.2007): 33. http://dx.doi.org/10.17209/st.2007.05.10.33.

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Bagguley, Paul. „Reflexivity Contra Structuration“. Canadian Journal of Sociology / Cahiers canadiens de sociologie 28, Nr. 2 (2003): 133. http://dx.doi.org/10.2307/3341456.

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Rosenberg, Morris. „Reflexivity and Emotions“. Social Psychology Quarterly 53, Nr. 1 (März 1990): 3. http://dx.doi.org/10.2307/2786865.

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Dumas, Louise. „Reflexivity and Objectivity“. Film Studies 21, Nr. 1 (November 2019): 9–21. http://dx.doi.org/10.7227/fs.21.0002.

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By focusing on Helmut Käutner’s In Those Days/Stories of a Car (In jenen Tagen, 1947) this article analyses the role of the car as a cinematic object. The automobile is the narrator of Käutner’s film: by giving voice to an object to discuss the Third Reich, Käutner raises – as it is often the case in the ‘rubble films’ – the question of objectivity when dealing with the recent past. At the same time, through the motif of the automobile, which Käutner uses a reflection of and on cinema, the director questions the role that the filmic medium can or should play in postwar Germany.

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Hoogland, J., und H. T. Meynen. „Meaning and Reflexivity“. Dialogue and Universalism 6, Nr. 5 (1996): 107–21. http://dx.doi.org/10.5840/du199665/612.

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In this article we would like to scrutinize the particular problems which are connected with the self-reflection of theoretical thinking and its meaning. Often, philosophy is considered as the science of science. In philosophy the demarcation between true knowledge and sheer belief or opinion must be justified. One could say that this task is as old as Western philosophy itself. Since Greek philosophy one of the main questions is how we can know the truth and how we are able to discern true from alleged knowledge.

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