Bibliografias temáticas / Reflexivity

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Literatura científica selecionada sobre o tema "Reflexivity"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 9 de novembro de 2024

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Artigos de revistas sobre o assunto "Reflexivity"

Mahrenholz, Simone. "Piktoriale Reflexivität–(Nach-)Denken über Bilder als Denken in Bildern". Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 55, n.º 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. 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, n.º 8 (29 de agosto de 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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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, n.º 2 (20 de outubro de 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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Hilmer, Brigitte. "Kunst als reflexive Form und als reflektierende Bewegung". Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 55, n.º 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. 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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Black, Jack. "Reflexivity or orientation? Collective memories in the Australian, Canadian and New Zealand national press". Memory Studies 13, n.º 4 (3 de janeiro de 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, n.º 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. 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, n.º 4 (30 de maio de 2012): 669–94. http://dx.doi.org/10.1177/1354066112437770.

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HAMATI-ATAYA, INANNA. "Transcending objectivism, subjectivism, and the knowledge in-between: the subject in/of ‘strong reflexivity’". Review of International Studies 40, n.º 1 (23 de abril de 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, n.º 1 (17 de dezembro de 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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Enosh, Guy, e Adital Ben-Ari. "Reflexivity". Qualitative Health Research 26, n.º 4 (18 de maio de 2015): 578–84. http://dx.doi.org/10.1177/1049732315587878.

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Teses / dissertações sobre o assunto "Reflexivity"

Moldaschl, Manfred F. "Institutional Reflexivity". Universitätsbibliothek Chemnitz, 2007. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-200701809.

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How can we understand the innovativeness of firms or organizations in general, and how should we assess it in terms of nontechnological innovation? My paper deals with these two questions. The “ability” of companies to adapt to new circumstances, to create new products, processes and new knowledge, has been conceptualized in many approaches. Some of them simply define a list of “(critical) success factors” or “(key) performance indica-tors”, as tools for ranking and evaluation, without any theoretical reference. Others, like the resource-based or capability-based approach(es), work with theoretical references, but are still very weak in operationalizing of what they call “capability”. My paper gives a critical description of this situation and offers a new proposal to classify and to measure the “inclination” of organizations to innovate in all dimensions. This proposal roots in pragmatistic thinking as represented in the theory of reflexive modernization and in the pragmatist version of organizational learning theory. Empirically, it has been applied merely in case studies yet. A survey project is in preparation.

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Bragesjö, Fredrik. "Praktiserad reflexivitet : en vetenskapsteoretisk studie av forskningspolitisk forskning och vetenskapssociologi = Reflexivity in practice /". Inhaltsverzeichnis, 2004. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014187015&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Cort, Leon, e Jonas Hellström. "Ålder och studier som bestämningsfaktorer till reflexivitet : En kvantitativ studie som undersöker huruvida ålder och antalet tagna högskolepoäng är avgörande för studenters utvecklande av reflexivt tänk". Thesis, Högskolan i Skövde, Institutionen för hälsa och lärande, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:his:diva-11757.

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Slack, Roger Simon. "Varieties of sociological reflexivity". Thesis, University of Manchester, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.488028.

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Chapter one forms the first part of my explication of 'essential' reflexivity. It discusses the marmer in which analysts have sought to 'remedy' the problem of context, and the ways in which indexical utterances have been regarded as problematic by logicians, and latterly by sociological analysts. I argue that 'essential' reflexivity must treat members" utterances as contexted, and not seek to 'remedy' this feature of natural language. Chapter two discusses the marmer in which Garfinkel advocates' essential' reflexivity as a feature of accounts which is uninteresting to members. However, it is important to note that reflexivity is an essential component of accounts and the circumstances they describe. I show how Garfinkel's 'analytic mentality' produces a non-ironic treatment of members sense-making practices within the natural attitude. Chapter three is a treatment of the work of Edward Rose and his ethnoinquiries analytic mentality. It is arguably the first thorough treatment of Rose's 'small languages' project, which is used to illustrate the marmer in which natural language is employed by members as a descriptive resource. Rose's approach is also shown to yield a non-ironic diachronic analysis of the relationship of words to things in the world, and is contrasted with the work of Foucault. Chapter four discusses correspondence and coherence epistemologies in an attempt to show how we may illustrate the epistemological commitments of the two modes of reflexivity that are discussed in the thesis. I argue that 'essential' reflexivity may be regarded as employing a coherence theory wherein accounts are constitutive of the world, while 'stipulative' reflexivity' employs a correspondence theory that may privilege analytic accounts of the world. Chapter five discusses the reflexivities to be found within the sociology of scientific knowledge. It critically assess the 'strong programme', 'discourse analysis' and 'new literary forms' arguing that each arrogates interpretive privilege to the analyst. The chapter ends with a comparison between the 'stipulative' reflexivities and the ethnomethodological study of scientific practice. Chapter six treats the work of those anthropologists who follow Clifford and Marcus (1986). I show how a reflexivity concerned with the text and the production of texts can only be stipulative in that it arrogates interpretive privilege to analysts suggesting that such a treatment may re-contextualise artefacts and accounts. I return to the themes of the first two chapters in my critique of this mode of reflexivity, saying that we must treat accounts in context if they are to remain 'phenomenologically intact'.

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Hoffman, Benjamin K. "Reflexivity and Social Phenomenology". UNF Digital Commons, 2011. http://digitalcommons.unf.edu/etd/130.

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This thesis develops an account of human understanding on the basis of an analysis of German philosopher Martin Heidegger’s Being and Time, and in relation to the thought of the Kyoto School philosopher Watsuji Tetsuro. The aim is to describe shared human intelligibility as founded upon a historical tradition and maintained by concrete practices, and yet as expressed only by interpretive projections, and therefore always open to revision. An analysis of the significance of anxiety and authenticity in Being and Time, as aspects of the existential interpretive process of our lives, is accompanied by a philosophical description of everyday acts, which finds that the world is interpreted in relation to the others with whom the world is co-inhabited. This social relatedness between, on one hand, authentic, ‘individualized’ interpretation, and on the other hand, the everyday basis of intelligibility, is shown to support a potentially radical philosophy of social transformation. The first half of the text discusses the central significance of interpretation for Heidegger’s phenomenology, and argues for a reading of authenticity as a contextual, practical and individualized project. The second half develops an account of social existence in reference to Watsuji’s phenomenological ethics, and concludes with an examination of social opposition movements and the revision of the ground of intelligibility provided by a tradition and expressed in social practices.

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Fjellstad, Andreas. "Transparency, transitivity or reflexivity". Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228553.

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This thesis investigates logico-philosophical aspects of using either a non-transitive or a non-reflexive logic to obtain a logic of truth in which truth is transparent. It enquires into and rejects the claim that restricting transitivity of entailment to accommodate transparent truth suffices to make the connective tonk acceptable by arguing that tonk as defined in a cut-free sequent calculus requires in addition that the logic is non-reflexive to be uniquely defined, and develops a semantics for tonk based on models with two valuations which delivers a non-transitive and non-reflexive logic. It develops a cut-free sequent calculus and two kinds of semantics for a non-reflexive logic of truth in which truth is transparent, one based on trivalent models and one based on models with two valuations. It shows how to define a non-transitive, a paraconsistent and a paracomplete logic of truth on the models with two valuations and develops a cut-free sequent calculus that captures all four logics. It investigates to which extent the non-reflexive and the non-transitive logic of truth can express their own meta-inferences, and shows among other things how one can employ the paraconsistent and the paracomplete logic to express the meta-inferences of the non-transitive and the non-reflexive logic respectively. Finally, it proves that the non-transitive logic of truth is omega-inconsistent and furthermore that transitivity is not required as assumption to establish that a logic in which truth satisfies the conditions of quantified standard deontic logic is omega-inconsistent.

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Neden, Jeanette. "Reflexivity dialogues : an inquiry into how reflexivity is constructed in family therapy education". Thesis, Northumbria University, 2012. http://nrl.northumbria.ac.uk/8771/.

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Reflexivity has had a long standing presence in professional education and therapy practice. In family therapy our knowledge about reflexivity has largely been produced through its application in practice. This is reflected in its multiple forms, described in the literature as therapeutic reflexivity, self reflexivity, relational reflexivity, group reflexivity, reflexive loops, recursiveness, self- reflection, self-awareness, reflexive competence, personal development, organizational reflexivity and cultural reflexivity. The practice context for conceptualising reflexivity fixes taken for granted knowledge as theory. This research constructs a history of reflexivity which draws upon narratives from diverse contexts across time and relationships, and weaves these together to examine discourses of influence which have led educationalists, practitioners, researchers and authors to construct reflexivity in many different ways. The influence and implications of these reflexivity discourses for practice and education are explored using a social constructionist approach to knowledge creation. A reflexive research design and methodology generates relational and dialogical contexts for constructing new knowledge about reflexivity and at the same time makes the processes of constructing this reflexive mode transparent. The question: ‘How is reflexivity constructed in family therapy education?’ is examined within a collaborative community constituted between educators and students. As we coordinate our polyvocality, episodes of transcendent storytelling and transformative dialogical moments are distinguished in which new knowledge emerges between participants. Using CMM heuristics, these transformative episodes are laminated to make visible the dialogical process of knowledge production. Different ‘forms’ of reflexivity are reconstructed as artefacts of conversations in relational contexts over time, shifting the discourse from looking at multiple reflexivity ‘forms’ towards ‘reflexive looking’. ‘Reflexive Dialogues’ transform positioning and offer new horizons which scaffold resourcefulness, including transfering relational practices from therapy to research and education. ‘Reflexive Dialogues’ transform hierarchical power and colonizing knowledge creation in research, therapy and education and invite empowering and collaborative relationships in which we produce knowledge together. ‘Reflexive looking’ affords theoretical pluralism and local coordination of multiple reflexivity discourses. This produces new knowledge and transforms relationships through scaffolding connected learning, engaged pedagogy and coordination of horizons between research, practice and educational communities.

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Brierley, Donald. "Reflexivity imagined as art practice". Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/15006.

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A consideration of the relationship between conscious self-aware systems and art. I introduce my art practice and demonstrate the connections language has to self-conscious reflexivity. The document of research can be considered part of a creative practice that also uses language as a material. Being able to imagine re-duplications and proceed with reiterations using available materials including existing ideas is correlated with my art practice. This adaptive and emergent methodology uses a group of simple components and a flexible recursive process that can be modified to suit changing contexts. The research describes a circular two-way methodological framework that informs my art practice, where perceptions of the environment that surround me are repeatedly folded back into the process. Ideas about the origins of conscious self-awareness from Julian Jaynes and Humberto Maturana Romesín are introduced. The use of available materials, that includes working with pre-existing ideas, considerations of process and outcome based methodologies citing the artist Kim Jones and the anthropologist Claude Lévi-Strauss. The term ‘spiritual masochism’ used by the philosopher/anthropologist, Bruno Latour is compared and contrasted with the ‘Holy Fool’ from philosopher, artist, Michael Leunig in a discussion about the indirect search for antidotes and the subversion of human endeavor. Selected viewpoints from the cybernetician Norbert Wiener and artist Santiago Sierra elaborate the influences that have contributed to the strategic use of restriction and access as part of my art practice. The specialist use and subversive manipulation of information in science and art as practiced in the service of culture are discussed to show how this informed the creation of Access Restricted-Operational Reasons as a response to my environment.

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Aizu, Yoriko. "Japanese reflexive zibun and reflexivity theory". Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9081.

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This thesis explores the reflexivity approach to zibun-binding. The paradoxical nature of zibun as an anaphor and a pronominal has invited much debate, and the status of zibun is still an unsolved subject in the framework of a standard binding theory proposed by Chomsky (1981). A reflexivity analysis proposed by Reinhart and Reuland's gives a satisfactory account of the Japanese reflexive zibun and its binding behavior. Under their analysis, zibun is categorized as a SE anaphor. The reflexivity refers to the function of marking two arguments of a verb as coreferential. When verbs are reflexive-marked, two arguments are coreferential. Then anti-locality of zibun can be explained with different verb types: one type is verbs which are intrinsically reflexive and the other is verbs which are not reflexive-marked.

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Moore, Kevin. "Reflexivity and psychology : an unresolved dilemma". Thesis, University of Canterbury. Psychology, 1990. http://hdl.handle.net/10092/5823.

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The seemingly endless possibility of reflecting upon psychological theories and 'knowledge' has created an intractable difficulty in understanding what psychology is about and what it produces. This 'problem of reflexivity' was therefore adopted as the focus of this dissertation. The aim was to determine whether it is possible for psychology to be understood clearly without ignoring or denying the 'problem of reflexivity'. Selected dichotomies and debates representative of various subject areas and theoretical and philosophical 'levels' within psychology were outlined and examined. These included: the prospects for theoretical unity in psychology; the distinction between 'pure' and 'applied' psychology; difficulties with the concepts of 'consciousness' and 'perception'; and theories concerning the nature and status of knowledge in psychology. In each of these areas reflexive problems were found that originated in two incommensurable versions of the concept of 'meaning': meaning as reference and meaning as an activity or use over time. Radical behaviourism, despite its uniqueness, was found to be unable to resolve these difficulties, especially in its characterization of 'private events'. Ludwig Wittgenstein's investigations into the limits of sense were found to provide a way to reconcile the two versions of meaning and to thus resolve reflexive problems. It was concluded that reflexive problems must be approached grammatically if any sense is to be made of them. Therefore, psychological theories can be understood as language-games which both explore and provide 'training' in the grammatical possibilities of human action. Finally, it was claimed that reflexivity should be understood grammatically and not as a psychological (orcausal) ability or process. Thus theorizing in psychology has an unavoidable grammatical aspect. In this aspect the study of psychology finds a clear home in the world of 'ordinary', meaningful human action.

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Mais fontes

Livros sobre o assunto "Reflexivity"

Finlay, Linda, e Brendan Gough, eds. Reflexivity. Oxford, UK: Blackwell Science Ltd, 2003. http://dx.doi.org/10.1002/9780470776094.

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Frederick, Steier, ed. Research and reflexivity. London: Sage, 1991.

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Scotford, Archer Margaret, ed. Conversations about reflexivity. Abingdon, Oxon: Routledge, 2010.

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Marsico, Giuseppina, e Ruggero Andrisano Ruggieri. Reflexivity and psychology. Charlotte: Information Age Pub. Inc., 2016.

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Brown, Hilary, Richard D. Sawyer e Joe Norris, eds. Forms of Practitioner Reflexivity. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-52712-7.

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Armstrong, Sarah, Jarrett Blaustein e Alistair Henry, eds. Reflexivity and Criminal Justice. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-54642-5.

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Lumsden, Karen, e Aaron Winter, eds. Reflexivity in Criminological Research. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137379405.

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Whitaker, Emilie Morwenna, e Paul Atkinson. Reflexivity in Social Research. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-84095-2.

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Gay, Daniel. Reflexivity and Development Economics. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230250598.

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Hedges, Fran. Reflexivity in Therapeutic Practice. London: Macmillan Education UK, 2010. http://dx.doi.org/10.1007/978-1-137-12293-3.

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Capítulos de livros sobre o assunto "Reflexivity"

Clason, Christian. "Reflexivity". In Compact Textbooks in Mathematics, 93–97. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52784-6_10.

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Morawski, Jill. "Reflexivity". In Encyclopedia of Critical Psychology, 1653–60. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-5583-7_263.

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Voigt, Jürgen. "Reflexivity". In Compact Textbooks in Mathematics, 63–69. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-32945-7_8.

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Steinhart, Eric. "Reflexivity". In Believing in Dawkins, 63–117. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43052-8_3.

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Alejandro, Audrey, Knud Erik Jørgensen, Alexander Reichwein, Felix Rösch e Helen Turton. "Reflexivity". In Reappraising European IR Theoretical Traditions, 31–42. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58400-3_3.

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Gullion, Jessica Smartt. "Reflexivity". In Writing Ethnography, 41–43. Rotterdam: SensePublishers, 2016. http://dx.doi.org/10.1007/978-94-6300-381-0_9.

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Wohlrapp, Harald R. "Reflexivity". In Logic, Argumentation & Reasoning, 361–91. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-8762-8_9.

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Fear, Rhona M. "Reflexivity". In A Psychoanalytic Study of the Wounded Healer, 117–21. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003316503-13.

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Simbürger, Elisabeth. "Reflexivity". In Critical Reflections on the Language of Neoliberalism in Education, 126–35. New York, NY : Routledge, 2021. | Series: Routledge studies in education, neoliberalism, and Marxism: Routledge, 2020. http://dx.doi.org/10.4324/9781003111580-19.

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Conway, John. "Reflexivity". In Graduate Studies in Mathematics, 319–54. Providence, Rhode Island: American Mathematical Society, 1999. http://dx.doi.org/10.1090/gsm/021/08.

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Trabalhos de conferências sobre o assunto "Reflexivity"

Eleftherakis, George, Vanya Dimitrova, Desislava Maglova e Vasiliki Morogianni. "Exploring Success Factors of Agile Teams: The Impact of Personality Traits, Psychological Safety, and Team Reflexivity on Performance". In 2024 16th International Conference on Human System Interaction (HSI), 1–6. IEEE, 2024. http://dx.doi.org/10.1109/hsi61632.2024.10613563.

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Chen, Qian, Jin Chen e Keren Zhang. "Leveraging AI Technology to Facilitate Innovation Management at System-of-Systems Level from Second-Order Science: A Study Based on VSM and Reflexivity Theory". In 2024 Portland International Conference on Management of Engineering and Technology (PICMET), 1–10. IEEE, 2024. http://dx.doi.org/10.23919/picmet64035.2024.10653012.

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Cambo, Scott Allen, e Darren Gergle. "Model Positionality and Computational Reflexivity: Promoting Reflexivity in Data Science". In CHI '22: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3491102.3501998.

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Rode, Jennifer A. "Reflexivity in digital anthropology". In the 2011 annual conference. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1978942.1978961.

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Kauffman, Louis H., Richard L. Amoroso, Peter Rowlands e Stanley Jeffers. "Reflexivity and Foundations of Physics". In SEARCH FOR FUNDAMENTAL THEORY: The VII International Symposium Honoring French Mathematical Physicist Jean-Pierre Vigier. AIP, 2010. http://dx.doi.org/10.1063/1.3536455.

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Gouzouasis, Peter. "Reflexivity in Music Research: Autoethnography". In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2102234.

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Dunbar, Elizabeth, e Beth Kolko. "Developing Critical Reflexivity in Global Health". In DIS '22: Designing Interactive Systems Conference. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3532107.3532882.

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Mitchell, Megan. "Consequential Learning Through Reflexivity and Art". In AERA 2023. USA: AERA, 2023. http://dx.doi.org/10.3102/ip.23.2015477.

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Allen, Dallas. "Flesh and Bone: Memoir and Reflexivity". In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2111763.

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Cavendish, Wendy. "Critical Reflexivity in Sustained Teacher Professional Development". In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1885525.

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Relatórios de organizações sobre o assunto "Reflexivity"

Greenwood, Robin, Samuel Hanson e Lawrence Jin. Reflexivity in Credit Markets. Cambridge, MA: National Bureau of Economic Research, abril de 2019. http://dx.doi.org/10.3386/w25747.

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Christensen, Laurene. Writing in the Contact Zone: Three Portraits of Reflexivity and Transformation. Portland State University Library, janeiro de 2000. http://dx.doi.org/10.15760/etd.1885.

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Langlois, Lyse, Marc-Antoine Dilhac, Jim Dratwa, Thierry Ménissier, Jean-Gabriel Ganascia, Daniel Weinstock, Luc Bégin e Allison Marchildon. Ethics at the heart of AI. Observatoire international sur les impacts sociétaux de l’intelligence artificielle et du numérique, outubro de 2023. http://dx.doi.org/10.61737/wfym6890.

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This document is the result of a collaborative effort involving specialists in ethics, philosophy, computer science and economics. Its goal is to detail and clarify the role ethics should play in the age of Artificial Intelligence (AI) by highlighting how this notion can be applied and implemented effectively and successfully. It advocates for an ethic focused on reflexivity and dialogue, and it concerns all those involved in the development of AI, whether directly or indirectly. The document also highlights the practical methodological approach used to construct the Montreal Declaration, and also proposes a number of recommendations. In short, this paper argues for the inclusion of a genuine ethical reflection at all stages of the AI developmental process. It is a call for collaboration between ethicists, developers and members of the industry, to truly put ethics at the heart of AI.

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Sawhney, Chhaya. Teachers Negotiating Professional Agency: A Socio-historical Study of the BElEd Programme. Indian Institute for Human Settlements, 2023. http://dx.doi.org/10.24943/tesf1807.2024.

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"The link between education and sustainable livelihoods in this research gains importance specifically in the context of teachers and teacher education. This research captures the multiple journeys of Bachelor’s in Elementary Education (BElEd) alumni in an evolving socio-historical- educational context and policy frameworks. It collates individual narratives of the alumni to examine the curricular and pedagogic elements that characterise the BElEd programme. Specifically, it examines how students negotiate their professional and personal agency while doing the programme and its manifestations in their later career trajectories. The research offers both quantitative and qualitative insights into the successes and struggles of developing teachers as they navigate hierarchical school structures and contend with their increasingly marginalised role, status and identity within the larger policy discourse. Yet, there is a sense of hopefulness as they nurture self-reflexivity, experiment with new ideas and continue to work for social justice."

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Devereux, Stephen, e Anna Wolkenhauer. Agents, Coercive Learning, and Social Protection Policy Diffusion in Africa. Institute of Development Studies (IDS), dezembro de 2021. http://dx.doi.org/10.19088/ids.2021.068.

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This paper makes theoretical, empirical, and methodological contributions to the study of social policy diffusion, drawing on the case of social protection in Africa, and Zambia in particular. We examine a range of tactics deployed by transnational agencies (TAs) to encourage the adoption of cash transfers by African governments, at the intersection between learning and coercion, which we term ‘coercive learning’, to draw attention to the important role played by TA-commissioned policy drafting, evidence generation, advocacy, and capacity-building activities. Next, we argue for making individual agents central in the analysis of policy diffusion, because of their ability to reflect, learn, and interpret policy ideas. We substantiate this claim theoretically by drawing on practice theories, and empirically by telling the story of social protection policy diffusion in Zambia through three individual agents. This is complemented by two instances of self-reflexivity in which the authors draw on their personal engagements in the policy process in Zambia, to refine our conclusions about the interplay of structure and agency.

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Yaremchuk, Olesya. TRAVEL ANTHROPOLOGY IN JOURNALISM: HISTORY AND PRACTICAL METHODS. Ivan Franko National University of Lviv, fevereiro de 2021. http://dx.doi.org/10.30970/vjo.2021.49.11069.

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Our study’s main object is travel anthropology, the branch of science that studies the history and nature of man, socio-cultural space, social relations, and structures by gathering information during short and long journeys. The publication aims to research the theoretical foundations and genesis of travel anthropology, outline its fundamental principles, and highlight interaction with related sciences. The article’s defining objectives are the analysis of the synthesis of fundamental research approaches in travel anthropology and their implementation in journalism. When we analyze what methods are used by modern authors, also called «cultural observers», we can return to the localization strategy, namely the centering of the culture around a particular place, village, or another spatial object. It is about the participants-observers and how the workplace is limited in space and time and the broader concept of fieldwork. Some disciplinary practices are confused with today’s complex, interactive cultural conjunctures, leading us to think of a laboratory of controlled observations. Indeed, disciplinary approaches have changed since Malinowski’s time. Based on the experience of fieldwork of Svitlana Aleksievich, Katarzyna Kwiatkowska-Moskalewicz, or Malgorzata Reimer, we can conclude that in modern journalism, where the tools of travel anthropology are used, the practical methods of complexity, reflexivity, principles of openness, and semiotics are decisive. Their authors implement both for stable localization and for a prevailing transition.

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How Team Reflexivity Fosters Innovation. IEDP Ideas for Leaders, janeiro de 2013. http://dx.doi.org/10.13007/125.

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