Journal articles on the topic 'Phenomenological Tradition'
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Černý, Michal. "Connectivism in phenomenological-pragmatist tradition." e-Pedagogium 20, no. 2 (September 1, 2020): 7–24. http://dx.doi.org/10.5507/epd.2020.017.
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Embree>, Lester. "Welcome to the phenomenological tradition!" South African Journal of Philosophy 32, no. 4 (October 2, 2013): 395–99. http://dx.doi.org/10.1080/02580136.2013.867395.
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Heiskala, Risto. "Toward semiotic sociology: A synthesis of semiology, semiotics and phenomenological sociology." Social Science Information 53, no. 1 (March 2014): 35–53. http://dx.doi.org/10.1177/0539018413509434.
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Departing from the common view according to which structuralist semiology (the Saussurean tradition), pragmatist semiotics (the Peircean tradition) and phenomenological sociology (Husserl, Schutz, Berger and Luckmann, Garfinkel) are seen as mutually exclusive alternatives, the article attempts to outline their synthesis. The net result of the synthesis is that a conception emerges wherein action theories (rational choice, Weber, etc.) are based on phenomenological sociology, and phenomenological sociology is based on neo-structuralist semiotics, which is a synthesis of the Saussurean and the Peircian traditions of understanding habits of interpretation and interaction. This provides us with a research programme for semiotic sociology.
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Porter, Eileen Jones. "A Phenomenological Alternative to the "ADL Research Tradition"." Journal of Aging and Health 7, no. 1 (February 1995): 24–45. http://dx.doi.org/10.1177/089826439500700102.
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Colledge, Richard. "Thomism and Contemporary Phenomenological Realism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 411–32. http://dx.doi.org/10.5840/acpq2021526225.
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This paper looks to make a small contribution to the critical engagement between philosophical Thomism and phenomenology, inspired by the recent work of the German phenomenologist and hermeneutic thinker Günter Figal. My suggestion is that Figal’s proposal for a broad-based hermeneutical philosophy rooted in a renewed realism concerning things in their externality and “objectivity” provides great potential for a renewed encounter with Thomist realism. The paper takes up this issue through a brief examination of some of the more problematic idealistic features of Kantian and Husserlian thought, before turning to consider how these aspects of the tradition are reframed within Figal’s phenomenological realism. The Thomist position concerning the relation between things and their understanding (including the complex matter of the verbum mentis) is then raised, drawing both on Aquinas’s own texts and the interpretations of Jacques Maritain. Some striking emerging affinities between this tradition and Figal’s hermeneutic phenomenology are noted.
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Kutsenko, N. Yu, and I. V. Yaroslavtseva. "Existential Tradition in Psychological Counseling (the Case of Psychological Counseling in the View of the Gestalt Approach)." Bulletin of Irkutsk State University. Series Psychology 35 (2021): 45–55. http://dx.doi.org/10.26516/2304-1226.2021.35.45.
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The article analyzes natural realization of the principles of the existential tradition in psychological counseling. The existential tradition is taking root in the modern psychological science, and more and more researches and practitioners turn to the phenomenological method being the key one. The urgency of the topic has been justified by the analysis of the authoritative scientific sources. The Gestalt method being clearly phenomenological in orientation has been used as an example of for studying the evidence of the existential tradition in psychological counseling. The cycle of contact of psychological counseling in the framework of the Gestalt approach reflects the content of phenomenological reduction. The stages of the interaction of a counseling psychologist with a client prove to be essentially phenomenological (suggest empathy, “presence”, etc.), with the principle of dialogism being the key one. Besides, psychologist’s appealing to the subjective experience of the client is of great importance.
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Gusev, Maxim A. "PETER VAN INWAGEN’S FIVE THESES OF BEING AND HIS CONTROVERSY WITH THE EXISTENTIALPHENOMENOLOGICAL TRADITION." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2019): 180–93. http://dx.doi.org/10.17072/2078-7898/2019-2-180-193.
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The article considers P. van Inwagen’s theses about being, including the thesis «being is not an activity». In formulating that Inwagen argues with the existential-phenomenological tradition. The article aims to investigate the causes of the misunderstanding between Inwagen and the existential-phenomenological tradition. It is shown that Inwagen treats this tradition as if it were an «objectivist» approach, just like the analytic tradition but presenting another answer to Inwagen’s meta-ontological question. Ignoring the radical difference between the existential-phenomenological approach and the analytical, «objectivistic» approach leads Inwagen to misunderstanding of Heidegger’s statements about being. From the «objectivist» analytical standpoint, the question of existence has nothing to do with the course of our experience, with fact something has been given to us, or with giving meaning to something, etc. That is why Inwagen wonders how existence can be associated with an «activity» at all. For the same reason, Inwagen does not understand why the existential-phenomenological tradition’s adherents talk about some differences in such «activities». From Inwagen’s point of view, all the differences lie in the «nature» of things, not in being. From the «objectivist» point of view, it seems exactly like that, because it is impossible to understand «from the outside», for example, the convergence of awareness and being-in-the-world. Within Inwagen’s objectivist position, Heidegger’s philosophy can only be comprehended as anthropology or psychology, which are studies limited to the topic of human beings or their inner world. The article concludes that although one can deny the phenomenological approach in general, but it is possible to show from the inside of that approach that what Heidegger says in his philosophy is, firstly, meaningful and, secondly, relates to ontology and not to anthropology or psychology.
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Persico, Tomer. "Studying Jewish Meditative Techniques: A Phenomenological Typology and an Interdisciplinary View." Religions 13, no. 7 (July 13, 2022): 648. http://dx.doi.org/10.3390/rel13070648.
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The field of mystical and meditative research lacks a basic typology delineating the varied genres and characteristics of the mystical experience and of the meditative practices that may be correlated to those. Such a state hinders the comparative study of mysticism and meditation through different philosophical, religious and spiritual traditions, or along the chronological development in a single tradition. In this article, I introduce phenomenological typological tools developed in a previous monograph dealing with the Jewish meditative tradition and illustrate how these can be used to analyze the adjustments and the variations between previous and contemporary Jewish mystics, through examining the four different types of mystical experience and five different characteristics of meditative techniques.
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Самарина, Татьяна Сергеевна. "Joachim Wach and the Phenomenological Tradition in the Religious Studies." Theological Herald, no. 2(41) (September 15, 2021): 317–32. http://dx.doi.org/10.31802/gb.2021.41.2.015.
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Целью статьи является определение места Иоахима Ваха (1898-1955 гг.) в феноменологической религиоведческой традиции. Для этого проводятся реконструкция концептуальных основ его религиоведческой системы и философский анализ его теории религиозного опыта, анализируются социологические и религиоведческие элементы, наследие Ваха сопоставляется с трудами классиков немецкой феноменологии религии Р. Отто, Ф. Хайлером. В результате исследования доказывается, что теория Иоахима Ваха близка к идее концентрической схемы Ф. Хайлера, но система Хайлера была препарирована и использована им в угоду модной тенденции социологических исследований. Отмечается, что важный момент в учении И. Ваха составляет его представление об отношениях мастера и ученика. Анализируя эту концепцию, можно заключить, что для социологии Ваха важно не то, что общество воздействует на религию, а то, что религия создаёт общество. Описывая центр религии, И. Вах полностью полагался на концепцию нуминозного Р. Отто. Вах убежден, что в самой сути человека заложено нуминозное чувство, которое активизируется при встрече с тем, что он именовал предельной реальностью, Святым или нуминозным. Диалогические отношения человека и предельной реальности - фундамент религиоведческого метода Ваха. В то же время сам процесс религиозного опыта, его характеристики, значение для жизни индивида больше напоминают не Ahndung Я. Фриза, воспринятый Р. Отто, а чувство, описанное У. Джеймсом. The purpose of the article is to determine the place of Joachim Wach (1898-1955) in the tradition of phenomenology of religion. For this purpose, the reconstruction of the conceptual foundations of his religious system and the philosophical analysis of his theory of religious experience are carried out, the sociological and religious elements are analyzed, the legacy of Wach is compared with the works of the classics of the German phenomenology of religion, R. Otto and F. Heiler. The article shows the proximity of this theory to the concentric model, proposed by F. Heiler, but Heiler’s system was dissected and used by Wach in favor of the fashionable trend of sociological research. In his description of the center of religion J. Wach completely relied on the concept of numinous by R. Otto. Wach is convinced that there is a numinous feeling inherent in the very essence of man, which is activated when man faced with Ultimate reality, Holy or Numinous. The dialogical relations of man and Ultimate reality are the foundation of the Wach’s method of religious studies. At the same time, the process of religious experience itself more closely resembles with religious experience in the terms of W. James.
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Самарина, Татьяна Сергеевна. "Joachim Wach and the Phenomenological Tradition in the Religious Studies." Theological Herald, no. 2(41) (September 15, 2021): 317–32. http://dx.doi.org/10.31802/gb.2021.41.2.015.
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Целью статьи является определение места Иоахима Ваха (1898-1955 гг.) в феноменологической религиоведческой традиции. Для этого проводятся реконструкция концептуальных основ его религиоведческой системы и философский анализ его теории религиозного опыта, анализируются социологические и религиоведческие элементы, наследие Ваха сопоставляется с трудами классиков немецкой феноменологии религии Р. Отто, Ф. Хайлером. В результате исследования доказывается, что теория Иоахима Ваха близка к идее концентрической схемы Ф. Хайлера, но система Хайлера была препарирована и использована им в угоду модной тенденции социологических исследований. Отмечается, что важный момент в учении И. Ваха составляет его представление об отношениях мастера и ученика. Анализируя эту концепцию, можно заключить, что для социологии Ваха важно не то, что общество воздействует на религию, а то, что религия создаёт общество. Описывая центр религии, И. Вах полностью полагался на концепцию нуминозного Р. Отто. Вах убежден, что в самой сути человека заложено нуминозное чувство, которое активизируется при встрече с тем, что он именовал предельной реальностью, Святым или нуминозным. Диалогические отношения человека и предельной реальности - фундамент религиоведческого метода Ваха. В то же время сам процесс религиозного опыта, его характеристики, значение для жизни индивида больше напоминают не Ahndung Я. Фриза, воспринятый Р. Отто, а чувство, описанное У. Джеймсом. The purpose of the article is to determine the place of Joachim Wach (1898-1955) in the tradition of phenomenology of religion. For this purpose, the reconstruction of the conceptual foundations of his religious system and the philosophical analysis of his theory of religious experience are carried out, the sociological and religious elements are analyzed, the legacy of Wach is compared with the works of the classics of the German phenomenology of religion, R. Otto and F. Heiler. The article shows the proximity of this theory to the concentric model, proposed by F. Heiler, but Heiler’s system was dissected and used by Wach in favor of the fashionable trend of sociological research. In his description of the center of religion J. Wach completely relied on the concept of numinous by R. Otto. Wach is convinced that there is a numinous feeling inherent in the very essence of man, which is activated when man faced with Ultimate reality, Holy or Numinous. The dialogical relations of man and Ultimate reality are the foundation of the Wach’s method of religious studies. At the same time, the process of religious experience itself more closely resembles with religious experience in the terms of W. James.
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Georgalis, Nicholas. "First-Person Methodologies: A View From Outside the Phenomenological Tradition." Southern Journal of Philosophy 45, S1 (March 2007): 93–112. http://dx.doi.org/10.1111/j.2041-6962.2007.tb00115.x.
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Strohmayer, Ulf. "The Event of Space: Geographic Allusions in the Phenomenological Tradition." Environment and Planning D: Society and Space 16, no. 1 (February 1998): 105–21. http://dx.doi.org/10.1068/d160105.
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In this essay I analyse the role of space in key texts belonging to the tradition of phenomenology. Starting from the assumption that phenomenology is uniquely positioned to answer the epistemological challenges posed by today's theoretical discourses, works by Husserl, Heidegger, and Gadamer are examined in light of their respective treatments of space. I assert that much of what passes as phenomenological knowledge is constructed around an unfounded idealisation of the written text and the spatial stability it embodies. In the subsequent development of a spatially open alternative I draw on Heidegger's elaboration of the ‘event’ and attempt to place such thinking within contemporary debates in the human sciences.
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Pearl, J. Leavitt. "I Can’t: Acute Sexual Impotence and the Flesh." Schutzian Research 14 (2022): 71–90. http://dx.doi.org/10.5840/schutz2022147.
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Since Husserl’s phenomenological analyses of the living body (Leib) in Ideas II, the subjective experience of the body, what later French thinkers will name the flesh, has been particularly marked by its capacity for action—its potency. This privileging of the acting flesh, the potent organ, is echoed throughout the subsequent phenomenological tradition. For this tradition, from de Biran and Husserl, to Merleau‑Ponty and Henry, the flesh is distinguished from the mere body (Körper) by its unique capacity to act. For the later French tradition to be flesh is to be will, and to be will is to be action. Impotence (impuissance) appears as external resistance. In the present investigation, I challenge this trajectory of the flesh through a phenomenological investigation of the unique phenomenon of acute sexual impotence. In this way, it will be shown that l’impuissance (impotence) can be located not only in the objectivity of opposition within the world, on the organic or objective body (le corps, Körper), but within the immanence of the flesh (la chair, Leib) itself. Indeed, the experience of incarnate l’impuissance provides a unique phenomenological access to the incomplete synthesis of the carnal flesh—a synthesis that remains, by phenomenological necessity, run through with ruptures and gaps that function as its constitutive excess.
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Schoppmann, Susanne, and Martin Pohlmann. "Some epistemological reflections on phenomenological research in nursing." Pflege 13, no. 6 (December 1, 2000): 361–66. http://dx.doi.org/10.1024/1012-5302.13.6.361.
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Der vorliegende Aufsatz beschäftigt sich mit der Frage, welche philosophischen Traditionen der phänomenologischen Perspektive in der Pflegeforschung zugrunde liegen. Der Begriff «Phänomenologie» wird häufig sowohl auf wissenschaftstheoretischer als auch auf methodischer Ebene synonym verwendet. Neben dieser Namensgleichheit der Phänomenologie als philosophische Tradition und als Forschungsansatz finden sich in der pflegewissenschaftlichen Literatur weitere Benennungen wie beispielsweise hermeneutische, interpretive oder auch interpretative Phänomenologie. Es fällt damit zunächst schwer, diese unterschiedlichen Ansätze zu differenzieren und so für eine konkrete pflegewissenschaftliche Fragestellung zu nutzen. Die Unterschiede und die daraus resultierenden Konsequenzen für phänomenologische Forschungsansätze in der Pflegewissenschaft sollen hier beschrieben werden, wobei Gedanken von Edmund Husserl und Martin Heidegger besondere Berücksichtigung finden.
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Popovic, Una. "Phenomenological aesthetics of music." Theoria, Beograd 60, no. 3 (2017): 212–28. http://dx.doi.org/10.2298/theo1703212p.
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The analysis offered in this paper is focused on the consideration of three examples of phenomenological aesthetics of music. Considerations of music which can be found in N. Hartmann, R. Ingarden and M. Dufrenne represent the focus of the analysis with respect to the key differences between their positions, which are the effect of a different use of the phenomenological method in view of the phenomenon of art. The analysis, therefore, is in all three cases conducted through focusing on the relationship between the phenomenological method and the specific character of music in relation to other arts, as well as through a comparison of these positions. The result of analysis represents an insight into new phenomenological understanding of the formal character of the music, as opposed to the tradition of aesthetics.
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Danani, Carla. "Phenomenological ways for rethinking architecture." SAJ - Serbian Architectural Journal 10, no. 3 (2018): 119–30. http://dx.doi.org/10.5937/saj1802119d.
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Returning to a long and fruitful anthropological tradition, which has flourished from phenomenological-hermeneutical thought, I propose an understanding of the human being as "bodily conscience" or "embodied conscience". Unlike objects, human beings have a relationship with space which is intrinsic to their existence. My aim is to delve deeper into the meaning of this "human dwelling" with special reference to the questions of building and projecting. Places are not mere contexts, mere backgrounds where events and activities take place, but rather they play an active role in the building of relationships, groups, imagination, and self-awareness.
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Edwards, David J. A. "Cognitive-Behavioral and Existential-Phenomenological Approaches to Therapy: Complementary or Conflicting Paradigms?" Journal of Cognitive Psychotherapy 4, no. 2 (January 1990): 105–20. http://dx.doi.org/10.1891/0889-8391.4.2.105.
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The relationship between the cognitive-behavioral and existential-phenomenological traditions in therapy is examined. While Beck cites phenomenological writers such as Heidegger, Husserl, and Binswanger, he does not initiate any dialogue with this tradition in depth. Parallels are drawn between the goals of psychotherapy as outlined by Rogers and goals identified in the contemporary cognitive-behavioral literature, between cognitive therapy’s approach to clients’ underlying assumptions and the phenomenological reduction as described by Husserl, and between a shared acceptance of the therapeutic use of the client-therapist interaction. While, in both approaches, therapists take on an educative role, in each approach a different aspect of the learning process is focused on. Phenomenological therapy’s attitude to reality testing, the dangers of a directive stance by the therapist, the conflict between empathy and rational dialogue, and cognitive therapy’s view of emotion are also discussed. The complementarity between the two approaches is emphasized and a continuing dialogue recommended.
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Syawaludin, Mohammad. "Social Harmony in The Bedusun Sedakah Tradition at Belitang District Martapura Regebcy Indonesia." Asian Journal of Arts and Culture 22, no. 2 (December 20, 2022): 257649. http://dx.doi.org/10.48048/ajac.2022.257649.
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The various regions of Indonesia certainly have cultures and traditions that are formed and passed down from generation to generation. All existing customs and practices have their own unique features and turn them into a feature of society. The diversity of customs is also an attraction, not only must be preserved, but existing are traditions also important to be introduced to a wider audience. A tradition that exists and is practiced in the culture of the South Sumatra region is sedakah bedusun . A tradition to express gratitude and purify the village from various trials and difficulties of life. This study aims to understand and interpret the social and religious values contained in the tradition. This study uses a sociocultural approach and phenomenological type research while data collection techniques are increasingly advanced, namely observation, in-depth interviews in addition to documentation. Data analysis is used simultaneously through interpretation and contents. The results of this study indicate that traditions based on local wisdom have undergone a process of acculturation and acculturation. The meaning of this tradition is to invite the community at large to maintain harmony and make it a social bridge for many people. This is reflected in each traditional procession and its social significance.
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Reynolds, Jack. "Wounds and Scars: Deleuze on the Time and Ethics of the Event." Deleuze Studies 1, no. 2 (December 2007): 144–66. http://dx.doi.org/10.3366/e1750224108000056.
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Deleuze's oeuvre is best understood as a philosophy of the wound synonymous with a philosophy of the event. The philosophy of his immediate predecessors in the phenomenological tradition can thus be envisaged as constituting a philosophy of the scar, with phenomenological and embodied intentionality (including the significance given to habit, coping, etc.) resulting in a concomitant refusal to privilege the event as wound. Various consequences hang on this difference, but primarily it results in a very different ethico-political orientation in Deleuze's work in comparison to the tacit ethics of phronesis that can be ascribed to much of the post-Husserlian phenomenological tradition. Although this wound/scar typology may appear to be a metaphorical conceit, the motif of the wound recurs frequently and perhaps even symptomatically in many of Deleuze's texts, particularly where he is attempting to delineate some of the most important differences (transcendental, temporal, and ethical) between himself and his phenomenological predecessors.
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Sinyukova, Natalia. "Specifics of Nursing Care in the Russian Orthodox Tradition: Phenomenological Analysis." Ideas and Ideals 11, no. 3-2 (September 24, 2019): 430–42. http://dx.doi.org/10.17212/2075-0862-2019-11.3.2-430-442.
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Terletsky, Vitali. "Aristotle’s Theory of Time in the Light of the Phenomenological Tradition." Sententiae 32, no. 1 (June 16, 2015): 100–117. http://dx.doi.org/10.22240/sent32.01.100.
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Clark, Samantha. "Strange strangers and uncanny hammers: Morton'sThe Ecological Thoughtand the phenomenological tradition." Green Letters 17, no. 2 (June 2013): 98–108. http://dx.doi.org/10.1080/14688417.2013.800339.
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Sigurðsson, Geir. "Making social and historical sense: A Confucian-phenomenological dialogue." Acta Orientalia Vilnensia 8, no. 2 (January 1, 2007): 81–92. http://dx.doi.org/10.15388/aov.2007.2.3731.
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University of IcelandA meaningful comparison between Western and Eastern philosophical thought demands that not only similarities but also divergences be brought to light. This may facilitate the appreciation of culturally divergent philosophical traditions but no less open up further possibilities for profiting from the different routes taken. Some seminal thinkers from the Western phenomenological tradition, notably Martin Heidegger and Hans-Georg Gadamer, have come to understand that their philosophical dispositions seem to converge with important themes and approaches in Asian philosophy. This paper attempts to open a Confucian-phenomenological dialogue by discussing some noteworthy parallels between the traditions, but also by arguing that their contrary tendencies to understand the relationship between sagehood or, indeed, philosophy, and lived human reality lead them onto vastly different paths. The paper concludes with the argument that Western thinkers have much to gain by more serious exploration of the Confucian preference for wisdom acquired through historically informed identities and everyday communal human living.
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Sari, Ayuthia Mayang. "Tradisi Tale Dalam Kehidupan Masyarakat Kerinci." Gelar : Jurnal Seni Budaya 17, no. 1 (August 6, 2019): 44–52. http://dx.doi.org/10.33153/glr.v17i1.2600.
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ABSTRAK This research focuses on the subject matter of Tradition of tale (Traditional Song) in the life of Kerinci People. It aims to see and formulate the existence of Tale. In understanding it, qualitative research methods are used so that the data obtained is descriptive of the behavior of those observed. This study uses a phenomenological point of view that is seeing phenomena as appear appropriate in the field. From the result of the study, it was found that tale is a song of the Kerinci folk in the form of a rhyme. Tale is present in various traditional arts in Kerinci. The tale tradition can be classified according to how to sing it; they are tale that is sung without equipping by music instrument, tale in dancing and tale that is sung equipped by using music instrument. Keywords: Tradition, Tale, Kerinci. ABSTRACT This research focuses on the subject matter of how the tale tradition in the lifes of people in Kerinci. It aims to learn and formulate the existence of tale. The qualitative research method is used to examine the problem in order to present descriptive data relating to the behavior of the people observed. This study uses a phenomenological point of view, namely seeing the phenomena as they appear in the field. The result of the study shows that the tale represents Kerinci folk song in the form of a rhyme. The tale is present in various traditional arts in Kerinci. The tale can be classified based on how it is sung, namely the tale that is sung without musical instruments, tale in the dance and tale that are using musical instruments. Keywords: Tradition, Tale, Kerinci
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Polaschegg, Andrea. "Text denken." Scientia Poetica 23, no. 1 (October 21, 2019): 274–91. http://dx.doi.org/10.1515/scipo-2019-023.
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Abstract Tracing the transformations phenomenological thought underwent in the sphere of literary studies after the 1930s, the paper outlines the epistemological potential of this tradition in regards to a proper understanding of the phenomenon ›text‹. Proceeding from reflections on the agonal relation between structuralistic and phenomenological traditions within contemporary literary theory, the article focuses on Husserl’s apprehension of texts as being »objects in procedure« by exploring the impact of this idea on the literary theories of Ingarden, Wellek, and Iser. In light of the - largely forgotten - fact that Karl Bühler’s pioneering Language Theory (1934) is mainly based on phenomenological thinking, the paper finally discusses to what extend Bühler’s idea of verbal expressions figuring as effective events could open a new space for the development of a literary theory of texts within recent debates on the »media of literature«.
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Giorgi, Amedeo. "Phenomenological Psychology: A Brief History and Its Challenges." Journal of Phenomenological Psychology 41, no. 2 (2010): 145–79. http://dx.doi.org/10.1163/156916210x532108.
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AbstractThe phenomenology-psychology dialogue has been taking place for over 100 years now and it is still not clear how the two disciplines relate to each other. Part of the problem is that both disciplines have developed complexly with competing, not easily integratable perspectives. In this article the Husserlian phenomenological perspective is adopted and Husserl’s understanding of how phenomenology can help psychology is clarified. Then the usage of phenomenology within the historical scientific tradition of psychology is examined to see the senses of phenomenology that were employed in that tradition. The German literature of psychology between the founding of the discipline and the beginning of the Nazi regime indicates quite clearly that the phenomenological perspective was part of the mainstream psychology of that era. The article ends by listing four difficult challenges that have to be met if a viable psychology based upon Husserlian phenomenology is to be possible.
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Zainuri, Ahmad. "Culinary in Petik Sari Tradition: Meanings and Values along Society Empowerment." Prosperity: Journal of Society and Empowerment 1, no. 1 (June 30, 2021): 15–29. http://dx.doi.org/10.21580/prosperity.2021.1.1.7843.
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Tradition is a local activity with mystical nuances, a religion that has been around for a long time and flows in people's lives. The purpose of this article is to explain a cultural community tradition with its culinary variety. Community empowerment (rewang) which is represented as a joint movement to build traditions and empower together. In this paper the author uses the socio-religious study method using a phenomenological approach and theoretical framework. This approach is relevant to this study because phenomenology can analyze it to an event that some people might consider normal. However, there are hundreds of meanings that can be expressed in each blade of the Nusantara’s culinary offerings. It is also embedded in the attitude of empowering women, mothers or the entire community so that they can share recipes and cook in a tradition. There is also an educational, spiritual value that will be embedded in every culinary dish of the Nusantara. The theory that I want to use is Auguste Comte’s theory of evolution and Acculturation from Koentowijoyo's point of view. Typical foods in traditions that hold meaning include Jenang, Tumpeng, Takir, and Ingkung Chicken meat. Community empowerment is the key to the preservation of Various traditional culinary delights with their economic, cultural, and historical aspects. Keywords: Tradition, Culinary, Empowered
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Nemes, Steven. "Can Analytic Theology be Phenomenological?" Journal of Analytic Theology 10 (October 21, 2022): 210–32. http://dx.doi.org/10.12978/jat.2022-10.181913130418.
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The present essay is concerned with the question of whether analytic theology can be properly phenomenological. Both analytic theology and phenomenology are defined by reference to leading practitioners of both, and responses are given to objections to both approaches. The critique of analytic theology recently proposed by Martin Westerholm is considered, as well the objections to phenomenology brought forth by Tom Sparrow. The compatibility of analytic theology and phenomenology is argued on the basis of the definitions provided. Four brief arguments are given for establishing why an analytic theologian might consider adopting a phenomenological method. The essay concludes with a demonstration of a properly phenomenological analytic-theological treatment of the question of the relationship between Scripture and ecclesial tradition in dialog with the canonical sola scriptura of Kevin Vanhoozer and John Peckham.
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Nicholls, Claire D. "Innovating the Craft of Phenomenological Research Methods Through Mindfulness." Methodological Innovations 12, no. 2 (May 2019): 205979911984097. http://dx.doi.org/10.1177/2059799119840977.
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To conduct qualitative social research requires not only a declarative knowledge of the research methods and methodology, but also a set of honed practical, applied skills. For beginning researchers, particularly those undertaking phenomenological research, the skills of bracketing, the phenomenological reductions and having an awareness of one’s positionality or relationship to their chosen research methods, participants and contexts is of significant importance. More generally, these skills are also required in other qualitative research disciplines under the guise of reflexivity or critical reflective practice. Regardless, these are notoriously slippery and require more than prior reading to translate from theory and philosophy into practice. There is literature which also identifies and highlights the disparity between theory, skill development and practice; however, these practicalities of how one can bracket or bridle and undertake reductions require further elaboration and guidance for how researchers can develop these applied skills of research. In this article, I propose and demonstrate that the therapeutic tradition of mindfulness as specifically practised in dialectical behaviour therapy can be used to de-mystify the practices of reflexivity and work specifically within the tradition of phenomenological reduction and bracketing. I also assert that this innovation can provide a practical tool to craft qualitative and phenomenological research and make achievable the original philosophical ideas which underpin phenomenological research. I begin by focusing on the theory of bracketing and reduction from the philosophic tradition of phenomenology as a framework for research methodology and methods, and then introduce the practical skill of mindfulness as prescribed in dialectical behaviour therapy as an innovation which can assist the researcher in developing these skills. I finish by illustrating the usefulness of mindfulness in undertaking phenomenological research drawing on examples from a current research project.
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Williams, Emma. "Resisting the Drive to Theorise: A Phenomenological Perspective on Social Science Research." Magis, Revista Internacional de Investigación en Educación 11, no. 22 (October 16, 2018): 43–56. http://dx.doi.org/10.11144/javeriana.m11-22.rdtp.
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This article explores predominant uses of theory in social science research in relation to the approach of phenomenological philosophy. While phenomenology is sometimes interpreted as one theoretical or methodological paradigm amongst others in the field of qualitative research, this article explores key thinkers within the philosophical tradition of phenomenology to argue that this tradition can raise challenges for predominant conceptions of research and theorizing in the social sciences and certain philosophical idea(l)s that can be connected to them. The distinctive nature of phenomenological description is outlined, and new possibilities for qualitative research are sketched.
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Ni'am, Aulan. "The Tradition of Reading Asma'ul Husna in al-Muhsin Mosque, Krapyak, Yogyakarta." Jurnal Living Hadis 6, no. 1 (June 21, 2021): 87. http://dx.doi.org/10.14421/livinghadis.2021.2665.
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In its development a lot of religious traditions that emerged in the community, especially religious traditions carried out in a mosque, a place where the center of worship of Muslims in congregation. Masjid Jami 'Al-Muhsin Krapyak Wetan is one of them, there is a tradition that is constantly being carried out and has become a part of worship at the mosque. The tradition of recitation of Asma'ul Husna at the Jami Mosque 'Al-Muhsin Krapyak Wetan is a unique phenomenon, in which there are interesting things in terms of normative and historical. With qualitative-field research methods and using a phenomenological approach, the tradition will be presented so that it becomes a comprehensive study and provides interesting information. This study gets a conclusion that from the tradition there are several things that make the tradition to be lasting. Namely the existence of a person who becomes a role model, then there is awareness of knowledge about the things that support the implementation of the tradition continuously. All of these things support one another for the continuation of the tradition of reading Asma'ul Husna at the Mosque.
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LEKHTSIER, VITALIY. "DIALOGIC PHENOMENOLOGY OF PAIN EXPERIENCE SAULIUS GENIUSAS THE PHENOMENOLOGY OF PAIN. Athens, Ohio: Ohio University Press, 2020 ISBN 978-0-8214-2403-2." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 328–41. http://dx.doi.org/10.21638/2226-5260-2021-10-1-328-341.
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The review focuses on Saulius Geniusas’ book, The Phenomenology of Pain. In this study, Geniusas develops his own systematic phenomenology of the experience of pain, based primarily on the conceptual resources of Edmund Husserl’s phenomenology. In doing so, the philosopher formulates and successfully implements original methodological principles of “dialogical phenomenology.” Such a phenomenology consists of, on the one hand, strict phenomenological analysis of pain based on the methods of epoché, phenomenological reduction and eidetic variation, and on the other hand, of actual and partly polemical inclusion of phenomenological point of view in the ongoing discussion of pain in the social and biological sciences. The author manages to do this by supplementing his eidetic analysis of the essence of pain experience with the method of “factual variations” and by appealing to the analytical optics of Husserl’s late genetic phenomenology. This way the book reflects—on strictly phenomenological grounds—numerous findings from the sociology and biology of pain. The book relies on the tradition of phenomenological research, offers a conceptual reconstruction of the key dispute about pain that took place in this tradition (between Franz Brentano and Carl Stump) and, in its turn, grounds the positive sciences of pain in the direct evidence of experience itself.
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Andayani, Yayuk, Burhanuddin Burhanuddin, Aliefman Hakim, I. Nyoman Loka, and Mutiââ¬â¢ah Mutiââ¬â¢ah. "Chemical content in the sembeq traditional rituals of the Lombok Community." Jurnal Pijar Mipa 16, no. 4 (September 4, 2021): 531–34. http://dx.doi.org/10.29303/jpm.v16i4.2798.
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This study aims to identify and describe the chemical content in the sembeq traditional rituals, especially in the medicinal purpose of the Lombok community. Qualitative approach research with a phenomenological approach is used in focusing on data collecting of the Sembeq tradition. Data on indigenous knowledge of the community was obtained through interviews with Belians, who were the key informants. Data in the form of narration were analyzed descriptively. The results showed that in the Sembeq tradition, which is used for medicinal purposes, the main ingredients are betel leaf, areca nut, and fine lime. Chemical content relevant to the sembeq tradition includes secondary metabolites, mixtures, chemical reactions, bases, solution pH, and surface area.
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Pradanta, Sukmawan Wisnu, Bani Sudardi, and Slamet Subiyantoro. "KAJIAN NILAI-NILAI BUDAYA JAWA DALAM TRADISI BANCAAAN WETON DI KOTA SURAKARTA (Sebuah Kajian Simbolisme dalam Budaya Jawa)." LINGUA: Journal of Language, Literature and Teaching 12, no. 2 (September 1, 2015): 155–72. http://dx.doi.org/10.30957/lingua.v12i2.25.
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This study investigates symbols on tradition ritual to commemorate the day of birth or bancaan weton in Javanese tradition. Symbols are associated with daily practices for moral and social contexts. This study used ethnography with phenomenological setting for the data collection. Qualitative approach was used to analyze the data. The study assigned informants from Kasunanan Surakarta, Mangkunegaran, traditional chief, ulama, and culture practitioners. The study discovers that bancaan weton symbolizes harmony, tolerance, and implementation of moral, social, spiritual and religious valaues. In abstract form, values of bancaan weton originate from Javanese Moral Teaching and spiritual philosophy of conducting harmony and balance between the man and God the Almigthy. The tradition squarely undertakes genuine teaching values of Javanese, however, the existence may dilute as pride to prevent the tradition by Javanese themselves may lax.
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Held, Klaus. "World, Emptiness, Nothingness: A Phenomenological Approach to the Religious Tradition of Japan." Human Studies 20, no. 2 (April 1997): 153–67. http://dx.doi.org/10.1023/a:1005368400350.
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Todorović, Tanja. "The Mediating Role of the Body in Structuralism and the Phenomenological Tradition." Synthesis philosophica 37, no. 1 (August 30, 2022): 165–84. http://dx.doi.org/10.21464/sp37108.
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Fenomen tijela zanemarivan je i stavljan u najniže hijerarhijske razmjere kroz gotovo čitavu filozofsku tradiciju. To je posebno uočljivo u problemima modernoga dualizma, koji je imao metodološke teškoće prilikom pomirenja jaza između duše i tijela. Iako smješten najniže na ontološkoj ljestvici, fenomen tijela u antičkoj je filozofiji igrao značajnu ulogu, posebno u poetičkoj i praktičkoj filozofiji. Njemački idealizam koji, na čelu s Hegelom, pokušava prevladati suvremeni dualizam i usvojiti klasičnu antičku dijalektiku, ponovno potvrđuje važnu ulogu tjelesnog fenomena pokazujući njegovo posredničko mjesto kako na polju teorijskih istina, tako i na polju objektivnoga duha. Iako je suvremena filozofija napravila pomak od idealističke logike, ovaj članak naglašava da je fenomenološka metoda, čiji je osnivač Husserl, također afirmirala fenomen tijela. Razlikujući perceptivnu (Gegenwärtigung) i imaginacijsku (Vergegenwärtigung) svijest, Husserl nam omogućava pristup fenomenu tijela na različite načine, pokazujući njegovu neovisnost u polju estetike. To je utjecalo na strukturalističku tradiciju, posebno Rancièrea, koji razvija slobodno polje prakse kroz pojam senzibilnoga svijeta. Taj je pojam predstavljen na temelju medijacijske uloge tijela, čime se omogućuje polju estetike da se pojavi kao slobodan režim djelovanja.
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Wilson, Tony. "Interpretative phenomenological analysis as hermeneutic philosophy-in-practice." QMiP Bulletin 1, no. 28 (2019): 37–41. http://dx.doi.org/10.53841/bpsqmip.2019.1.28.37.
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In this brief paper I suggest further scrutiny of the hermeneutic tradition to which interpretative phenomenological analysis is ‘strongly connected’ (Smith, 2004, p.40). This exhibits philosophically how everyday recurring practical understanding – tacit knowing-how in practices – is structured. Dialogue with research participants involves foregrounding emerging practices (e.g. coping with chronic pain) in structured awareness of recurring behaviour surfacing on reflection.
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Saini, Mukhamat. "Penguatan Tradisi Aswaja An-Nahdliyah." TASAMUH: Jurnal Studi Islam 14, no. 1 (April 15, 2022): 171–87. http://dx.doi.org/10.47945/tasamuh.v14i1.593.
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Abstract: This study reviews the strengthening of the Aswaja An-Nahdliyah tradition; efforts to counter the transnational Islamic movement. Talking about the transnational Islamic movement, it cannot be separated from the desire of the Islamist group. Such as Hizbut Tahrir Indonesia (HTI) and the Muslim Brotherhood (IM) to introduce Islam that really refers to the Qur'an and the Sunnah of the Prophet. The purpose of this study is to describe the transnational Islamic movement. Next, it describes the Aswaja An-Nahdliyah tradition in the context of internal strengthening of the Nahdliyin youth. Then, analyze the impact of strengthening the Aswaja An-Nahdliyah tradition in an effort to ward off transnational movements. This study uses a qualitative phenomenological approach (qualitative phenomenological approarch) which aims to describe the situation or phenomena that occur qualitatively descriptively. Data analysis techniques in this research are data collection, data reduction, data presentation, conclusion and verification. The results of this study are first, the pattern in the transnational Islamic movement is influenced by the transmission and transformation of knowledge, then the piety movement (politic of piety) and political movement. Second, the Aswaja An-Nahdliyah traditions are the pilgrimage to the grave, Yasinan and Tahlilan, Manaqiban and Maulid Nabi, Ruwahan or Nyadran, Istighosah, the tradition of Bulan Suro, Ngapati and Mitoni or Tingkepan, the tradition of the Month of Shafar. Third, in the tradition of Pilgrimage to the Grave, Tawassul teaches the value of humility and tawadlu'. With the Istighatsah tradition, it is able to strengthen Ukhuwah. As for Ukhuwah, which is embedded in Muslims, it will fend off everything that leads to violence that leads to radicalism. When Muslims get used to the Khotmil Qur'an tradition, Muslims will motivate themselves to learn and practice Islamic teachings. So, strengthening the Aswaja An-Nahdliyah tradition is one of the most effective vaccines in an effort to prevent and at the same time fight the infiltration of transnational Islamic movements.
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Halling, Steen, and Judy Dearborn Nill. "A Brief History of Existential - Phenomenological Psychiatry a n d pSychotherapy." Journal of Phenomenological Psychology 26, no. 1 (1995): 1–45. http://dx.doi.org/10.1163/156916295x00024.
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AbstractThis article provides a historical overview of the Existential-Phenomenological tradition in psychiatry and psychotherapy, tracing its development from its origin in nineteenth and twentieth century philosophical thought, through its major European psychiatric proponents and schools, to its emergence as an influential approach in North America after World War II. The emphasis is on the implicit themes that provide continuity within this movement as well as on the distinctive contributions of individual thinkers. We conclude with a discussion of the present status and future prospects of this tradition.
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Blosser, Philip. "H.G. Stoker’s Study of Conscience, Its Reception, and Its Significance as a Work in the Reformed Tradition." Journal of Reformed Theology 12, no. 2 (August 8, 2018): 143–63. http://dx.doi.org/10.1163/15697312-01202011.
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AbstractI begin by summarizing Stoker’s study of conscience in Das Gewissen. Then I contrast the initial acclaim it received from well-known phenomenologists with its subsequent undeserved neglect. One reason for the neglect, I surmise, is the waning of general interest in phenomenological approaches. Other reasons include Stoker’s relative isolation in South Africa, declining interest in Christian approaches to philosophy, and Calvinist concerns about the influence of Bavinck’s scholasticism and Scheler’s phenomenological method on Stoker. I argue that none of these reasons justifies the present neglect of Stoker’s magisterial work and its seminal insights.
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Cole, Melissa. "Placenta Medicine as a Galactogogue: Tradition or Trend?" Clinical Lactation 5, no. 4 (November 2014): 116–22. http://dx.doi.org/10.1891/2158-0782.5.4.116.
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For some mothers, insufficient milk supply impacts their ability to fully breastfeed their infants. Many of these mothers seek holistic options to increase their milk supply. Placenta medicine, or postpartum placenta consumption as a purported galactogogue, appears to be a practice on the rise in the United States. There is some limited historical research, and more recently some phenomenological data, about the practice of placenta as a galactogogue. However, little is truly known about the benefits and risks of placentophagy, in general, or specifically as a galactogogue. This article reviews existing literature and proposes a further call for research regarding the safety and efficacy of placenta consumption.
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Davidson, Larry. "Phenomenological Research in Schizophrenia: From Philosophical Anthropology to Empirical Science." Journal of Phenomenological Psychology 25, no. 1 (1994): 104–30. http://dx.doi.org/10.1163/156916294x00133.
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AbstractThe subjective experience of schizophrenia, its cause, and its course have been consistent topics of interest within the phenomenological tradition since its inception. After 80 years of study and the efforts of many investigators, however, phenomenological contributions have so far had only a modest impact on current understandings of this disorder. In this article, the author reviews the methodological and theoretical issues involved in the development of a phenomenological approach to understanding schizophrenia. Drawing examples from his own empirical research, the author illustrates the three steps of description, understanding, and explanation required by an application of the phenomenological method to this empirical domain. He then considers obstacles to the acceptance of insights generated through this method by the mainstream psychiatric community. In conclusion, he suggests that the promise offered by a phenomenological approach will most likely be fulfilled when investigators appeal to the phenomenological conviction in intentionality to provide the guidelines for an empirical science of subjective life.
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Taliaferro, Charles. "Divine and Human Agency from the Standpoint of Historicalism, Scientism, and Phenomenological Realism." European Journal for Philosophy of Religion 7, no. 3 (September 23, 2015): 3–25. http://dx.doi.org/10.24204/ejpr.v7i3.102.
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Phenomenological realism, in the tradition of Dietrich von Hildebrand, is advanced as a promising methodology for a theistic philosophy of divine and human agency. Phenomenological realism is defended in contrast to the practice of historicalism – the view that a philosophy of mind and God should always be done as part of a thoroughgoing history of philosophy, e.g. the use of examples in analytic theology should be subordinated to engaging the work of Kant and other great philosophers. The criticism of theism based on forms of naturalism that give exclusive authority to the physical sciences (or scientism) is criticized from a phenomenological, realist perspective.
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Frechette, Julie, Vasiliki Bitzas, Monique Aubry, Kelley Kilpatrick, and Mélanie Lavoie-Tremblay. "Capturing Lived Experience: Methodological Considerations for Interpretive Phenomenological Inquiry." International Journal of Qualitative Methods 19 (January 1, 2020): 160940692090725. http://dx.doi.org/10.1177/1609406920907254.
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Interpretive phenomenology presents a unique methodology for inquiring into lived experience, yet few scholarly articles provide methodological guidelines for researchers, and many studies lack coherence with the methodology’s philosophical foundations. This article contributes to filling these gaps in qualitative research by examining the following question: What are the key methodological and philosophical considerations of leading an interpretive phenomenological study? An exploration of interpretive phenomenology’s foundations, including Heideggerian philosophy and Benner’s applications in health care, will show how the philosophical tradition can guide research methodology. The interpretive phenomenological concepts of Dasein, lived experience, existentialia, authenticity are at the core of the discussion while relevant methodological concerns include research paradigm, researcher’s stance, objective and research question, sampling and recruitment, data collection, and data analysis. A study of pediatric intensive care unit nurses’ lived experience of a major hospital transformation project will illustrate these research considerations. This methodological article is innovative in that it explicitly describes the ties between the operational elements of an interpretive phenomenological study and the philosophical tradition. This endeavor is particularly warranted, as the essence of phenomenology is to bring to light what is taken for granted, and yet phenomenological research paradoxically makes frequent assumptions concerning the philosophical underpinnings.
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Singh, David Emmanuel. "‘Saint-Making’ in a South Asian Tradition of Islam." Transformation: An International Journal of Holistic Mission Studies 36, no. 3 (July 2019): 184–95. http://dx.doi.org/10.1177/0265378819852271.
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This article relies entirely on the most significant primary sources and uses a phenomenological method of enquiry. It describes the stages that novices journey through in spiritual practice to ‘see God’ and to engage in what they describe as reports/testimonies and/or revelatory speech. Recognizing the location of the sect within the Mahdist/millenarian movements in Islam, the author points readers in the direction of possible parallels with other charismatic phenomena which could be further explored for intra- and inter-religious dialogue. The author, however, aims to conduct this type of comparative examination in a separate article.
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RAKHMANINOVA, MARIA. "FREEDOM AND (CO)BEING: AN-ARCHE’S ROUTES THROUGH THE LANDSCAPES OF PHENOMENOLOGY. PREFACE TO JOERY SHRIVERS’ ARTICLE “ANARCHISM AND PHENOMENOLOGY”." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 577–84. http://dx.doi.org/10.21638/2226-5260-2021-10-2-577-584.
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We offer an introductory article to the translation of Dutch philosopher Joery Schreivers’ work Phenomenologists and Anarchism, which deals with the reception of current foreign trajectories of phenomenological and akratic reflexions from the perspective of contemporary Russian academic discourse. In the light of this, an attempt is made to assess the significance and originality of J. Shrivers’ study, focused on the conceptual juxtaposition of two philosophical traditions: phenomenology and the philosophy of anarchism. The value of the author’s stated perspective, which provides an opportunity to revise the classical phenomenological texts, is articulated as being related to its methodological novelty—not only for the Russian-speaking space, but also for foreign philosophy; a review and analysis of the central theses of the article, related to the key figures of the line of succession of acrical reflection in the phenomenological tradition, which is outlined by the author, is given, including: M.Heidegger, R. Schürmann, E.Levinas, J.Derrida, J.-L.Nancy, J.-I.Lacoste, C.Romano and J.-L.Marion. The article also builds theoretical connections between the anarchist foundations of a number of phenomenological reflections identified by J. Schreivers and the ontological accoutrements of other current philosophical trends—for example, the actor-network theory and the polyphony of new materialisms.
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SHRIVERS, JOERY. "ANARCHISM AND PHENOMENOLOGY." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 585–608. http://dx.doi.org/10.21638/2226-5260-2021-10-2-585-608.
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We offer an introductory article to the translation of Dutch philosopher Joery Schreivers’ work Phenomenologists and Anarchism, which deals with the reception of current foreign trajectories of phenomenological and akratic reflexions from the perspective of contemporary Russian academic discourse. In the light of this, an attempt is made to assess the significance and originality of J. Shrivers’ study, focused on the conceptual juxtaposition of two philosophical traditions: phenomenology and the philosophy of anarchism. The value of the author’s stated perspective, which provides an opportunity to revise the classical phenomenological texts, is articulated as being related to its methodological novelty—not only for the Russian-speaking space, but also for foreign philosophy; a review and analysis of the central theses of the article, related to the key figures of the line of succession of acrical reflection in the phenomenological tradition, which is outlined by the author, is given, including: M.Heidegger, R. Schürmann, E.Levinas, J.Derrida, J.-L.Nancy, J.-I.Lacoste, C.Romano and J.-L.Marion. The article also builds theoretical connections between the anarchist foundations of a number of phenomenological reflections identified by J. Schreivers and the ontological accoutrements of other current philosophical trends—for example, the actor-network theory and the polyphony of new materialisms.
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Simms, Eva-Maria. "Goethe, Husserl, and the Crisis of the European Sciences." Janus Head 8, no. 1 (2005): 160–72. http://dx.doi.org/10.5840/jh20058143.
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Goethe belongs to the phenomenological tradition for a number of reasons: He shared Husserl's deep mistrust of the mathematization of the natural world and the ensuing loss of the qualitative dimension of human existence; he understood that the phenomenological observer must free him/herself from sedimented cultural prejudices, a process which Husserl called the epoche; he experienced and articulated the new and surprising fullness of the world as it reveals itself to the patient and participatory phenomenological observer. Goethe's phenomenological sensibilities and insights become more apparent when his work is brought into dialogue with Husserl's thinking. In turn Goethe challenges Husserlian phenomenology to a more careful investigation of the natural world and human participation within its order. Both Goethe and Husserl are searching for a science of the qualitative dimension of being.
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Vlasov, Andrey. "THE PHENOMENOLOGICAL APPROACH IN THE ANALYSIS OF THE POETICS OF FOLKLORE." Проблемы исторической поэтики 20, no. 2 (June 2022): 9–25. http://dx.doi.org/10.15393/j9.art.2022.10963.
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The article attempts to substantiate the phenomenological approach to the study of traditional culture. The principles of phenomenological analysis consist in expanding the boundaries of perception and understanding of folk culture facts, which include, among other things, musical, choreographic, applied arts, or, more broadly — everything that is understood by craft (“doing”) in the Aristotelian sense. The key to this methodological approach is the figure of an artisan, his natural sense of beauty and taste in the choice of certain style trends of an era. The concept of self-reflection of the bearers of traditional culture becomes the backbone in the context of interdisciplinary folklore studies. The activity of the local community members in studying the culture of their region is directly related to the comprehension and interpretation of tradition. The purpose of the phenomenological approach is to restore the value orientations of cultural activity and ideas about the natural aesthetic taste in all types and forms of folk art. The key role in the proposed approach is played by the concepts of skill and craft, which are traditionally close to the perception of objects of the so-called applied arts, choreography and music.
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Olekanma, Obafemi, Viktor Dörfler, and Farhad Shafti. "Stepping Into the Participants’ Shoes: The Trans-Positional Cognition Approach." International Journal of Qualitative Methods 21 (January 2022): 160940692110724. http://dx.doi.org/10.1177/16094069211072413.
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To conduct a phenomenological study, researchers often follow the principles from either the descriptive or interpretive phenomenological schools of thought. This constrains researchers within the domain and limits the potentials of their data set. This paper introduces the Trans-Positional Cognition Approach (TPCA) as a novel synthesised phenomenological research method for conducting qualitative research to address this challenge. The TPCA synthesises the principles of the descriptive and interpretive phenomenological schools and helps to bridge the divide occasioned by polemical arguments between them. At the heart of TPCA is the process of trans-positional cognition or, in simple words, ‘stepping into the participants’ shoes’. TPCA, within the phenomenological tradition, proposes a structured methodological approach as a way to reduce the complexity of the extant methods, which novice researchers associate with phenomenology. The purpose of TPCA is not to pit one phenomenological research approach against another but to elucidate an inclusive approach to phenomenological research that can serve as a methodological alternative. A set of dimensions is used to compare TPCA with extant descriptive and interpretive phenomenological approaches in order to demonstrate its distinctiveness. Furthermore, an implementation study illustrates the use of the TPCA. Hence, the TPCA, by bridging the divide between the phenomenological schools of thought, could potentially help sustain the growing interest of researchers in phenomenological research.