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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. 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Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. 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Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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PART I - EXISTENTIAL PHENOMENOLOGY AND THE SCIENCE OF PSYCHOLOGY
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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PART IV - THE PHENOMENOLOGY OF EVERYDAY LIFE
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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Frontmatter
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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PART III - SELECTED TOPICS FROM EVERYDAY LIFE
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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Summary
The next five chapters explore topics meant to be of interest to the research psychologist and the clinical practitioner. They deal with events and phenomena concerning our interactions with other people, our experiences of a self that falls apart, and our provisional understandings of mortality and death. Although only one of these topics uniquely emphasizes pathological concerns, all are potentially significant for such concerns. For this reason, the topics explored in Part III have been contextualized not only in terms of their locations within philosophy, religion, and psychology but also in terms of clinical theory and practice. Each topic, however, derives from the world of everyday life, and it is this location that ultimately will determine whether present descriptions are capable of providing a useful experiential basis on which to develop relevant clinical interventions.
Each of the following chapters, therefore, is based on the assumption of a comprehensible relationship between everyday human experience and the technique and practice of psychotherapy. In its own way, each chapter seeks to fulfill Merleau-Ponty's suggestion that the world of abstract thought and technique must be contextualized in terms of everyday life so as to recapture the living meaning of our techniques and our concepts. Each chapter describes thematic meanings for such human events as feeling alone, making amends, being in love, falling apart, and developing a personal meaning for the idea and reality of death. Although some of these phenomena occur frequently, and others only once, all have their place in the unfolding narrative that characterizes what we mean by the term human life.
PART II - GROUNDING THE WORLD OF EVERYDAY LIFE
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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11 - Toward an Empirical Existential-Phenomenological Psychology
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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Could there possibly be such a thing as an empirical existential-phenomenological psychology? Aside from the articulatory problems such a linguistic mouthful might cause, this approach would also seem to require contemporary psychology to give up, or at least strongly modify, certain long-held beliefs and practices. For one, there is the issue of content: No longer could psychology be described as the disciplined study of behavior; it would now have to become the disciplined study of behavior and experience or, even more radically, experience and behavior. Second, there is the issue of method: No longer would a quantitative evaluation of disinterested observation in special situations be criterial; now a new and more qualitative emphasis would be placed on dialogue, narrative, and interpretation as these affect descriptions of the extralaboratory worlds of everyday life. Finally, there is the issue of biology: An existential-phenomenological psychology deriving from Merleau-Ponty would, of necessity, have to reconfigure the significance of biological fact and theory for psychology. As such, it would seem to call into question all contemporary attempts at what is usually termed reductionism.
Although it is possible to view each of these considerations as asking psychology to give up something it now holds dear, a more productive way of thinking about the relationship between existential phenomenology and contemporary psychology is in terms of a series of issues to be confronted rather than a set of injunctions to be followed. If such a turn is taken, four questions emerge of significance for any dialogue between contemporary psychology and existential phenomenology.
7 - Making Amends: The Psychology of Reparation
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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At first glance, reparation might seem an unusual topic for psychology to consider since the verb to repair occurs most often not in the world of interpersonal relations but in the realm of things that break or no longer work. But people also break; they have broken hearts and broken lives, and they, too, seek ways to put the pieces of their lives and hearts back together again. To be human is to have difficulties in interpersonal relationships and, sometimes, to have relationships that break apart. We all know what it is to go about the work of “making up”; if the stakes are high enough or the rupture severe enough, we may even seek professional help to assist us in repairing a broken relationship or marriage.
Despite an initial impression to the contrary, we do talk about fixing interpersonal relationships in somewhat the same way as we talk about fixing broken vases and automobiles. Images of wholeness and perfection are among the most elementary prototypes of human consciousness, and a family of metaphors has grown up to describe experiences of this type. Consider, for example, how we speak of some event or object as complete or incomplete: A chef may taste a sauce and determine that “it needs something”; an individual grieving the death of a loved one may describe his or her experience as “feeling incomplete.” In both cases, the present state of lack or incompleteness is experienced against a ground of wholeness or perfection.
A different metaphor for perfection refers to a concern with balance.
Preface
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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The purpose of The Phenomenology of Everyday Life is to describe an alternative approach to the psychological study of everyday human activities and experiences. This approach is grounded in the philosophical traditions of existentialism and phenomenology and employs dialogue as its major method of inquiry. The reasons for these choices are not arbitrary: Both derive from the view that a proper study of human events must be framed in terms of a philosophy explicitly developed to encompass human activities. In addition, such events must be investigated on the basis of a method sensitive enough to articulate the nuances of human experience and reflection. It is important to point out, in this latter regard, that insights deriving from literature and the humanities are equally revealing of the human world as those deriving from experimental psychology, biology, or medicine. Language, whether in dialogue or drama, is never beside the point in human life.
As we hope subsequent chapters will demonstrate, our purpose is not to replace scientific observation with humanistic analysis but to provide an additional perspective on significant human questions. If we are to be successful in interesting colleagues in this endeavor, the work must be both relevant and rigorous: relevant to the everyday concerns of human existence and rigorous enough to pass critical evaluation by colleagues more comfortable with regression equations than thematic analysis. Thus the challenge is twofold: (1) to suggest new topics for research that will be recognized as significant by the empirical researcher as well as the clinical practitioner; and (2) to describe our procedures with sufficient clarity and precision to allow for public scrutiny of their utility and rigor.
The Phenomenology of Everyday Life
- Empirical Investigations of Human Experience
- Howard R. Pollio, Tracy B. Henley, Craig J. Thompson
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The Phenomenology of Everyday Life presents results from a rigorous qualitative approach to the psychological study of everyday human activities and experiences. This book does not replace scientific observation with humanistic analysis, but provides an additional perspective on significant human questions. The qualitative approach this book employs is grounded in the philosophical traditions of existentialism and phenomenology, which use dialogue as their major method of inquiry. These traditions are especially well adapted to encompass and describe human events and activities. In addition, such events can be properly investigated only on the basis of a method sensitive enough to articulate the nuances of human experience and reflection. In this latter regard, it is important to note that insights deriving from literature and the humanities are equally revealing of the human world as those from experimental psychology, biology or medicine.
Name Index
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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5 - The Human Experience of Other People
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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For psychology, few questions are as fundamental as those of how we stand in relation to others of our kind. Independent of the type of psychology in which we engage, or the theoretical tradition we reflect, an account of how we experience other people needs to be given. The primacy of our experiences with other people was well noted by William James (1890) when he wrote:
We are not only gregarious animals, liking to be in sight of our fellows, but we have an innate propensity to get ourselves noticed, and noticed favorably, by our kind. No more fiendish punishment could be devised, were such a thing physically possible, than that one should be turned loose in a society and remain absolutely unnoticed by all the members thereof. If no one turned round when we entered, answered when we spoke, or minded what we did, but if every person we met “cut us dead”, and acted as if we were nonexisting things, a kind of rage and impotent despair would ere long well up in us, from which the cruellest bodily tortures would be relief.
(p. 201)From Allport to Zimbardo, each of social psychology's major practitioners may be viewed as attempting to deal with some aspect of other people and their effects on the individual. Attribution, attraction, and person perception are but a few of the subtopics emerging from social psychology to focus attention on specific aspects of this question.
The attempt to understand the experience and effects of the other on the self is not a question unique to social psychology.
References
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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2 - Dialogue as Method: The Phenomenological Interview
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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Summary
Research begins with a question: In the present case, how can we describe everyday human experience in ways that will be comprehensible, if not necessarily acceptable, to empirically minded social scientists? To accomplish the task of describing what other people are aware of requires a method that accepts, from the very beginning, the perspectival nature of human experience and the fact that different people may be talking about similar experiences when using different words and different experiences when using similar words. The combination of these two concerns yields a determinate method – the phenomenological interview – as an almost inevitable procedure for attaining a rigorous and significant description of the world of everyday human experience as it is lived and described by specific individuals in specific circumstances.
All too often, the use of any method, dialogue included, proscribes in advance what is to be studied and how it is to be studied. There is, however, a different and more positive sense in which method and topic come together, where both mutually select one another. If method and phenomenon arise from common concerns – how the world of everyday human experience is to be described – we have a situation appropriate to the original meaning of the word method, a meaning that combines the word hodos, a path or way, with the word meta, across or beyond. Under this rendering, method is not an algorithmic procedure to be followed mechanically if useful results are to be achieved; rather, method is a way or path toward understanding that is as sensitive to its phenomenon as to its own orderly and self-correcting aspects.
1 - The Nature of Human Experience
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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- 04 August 2010
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- 28 September 1997, pp 3-27
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Summary
In the beginning of his classic monograph, “A Stroll through the Worlds of Animals and Men” (1934/1957), the European naturalist Jakob von Uexkull invited his readers to “blow, in fancy, a soap bubble around each creature to represent its own world, filled with the perceptions it alone knows.… Through the bubble we see … the world as it appears to the animal (itself), not as it appears to us. This we may call the phenomenal world or the self world of the animal.” Von Uexkell then went on to suggest that for many biologists these worlds will be invisible because of a prior commitment to conceptualizing animal life in purely mechanical terms. He advises us, as enlightened readers, to regard all animals, the human being included, not as machinelike objects but as subjects who live in their unique worlds that are as “manifold as the animals themselves.”
Von Uexkull was not the only one of psychology's ancestors to call for a nonmechanistic and phenomenal view of human and animal life. A few years earlier, William James (1890) had written about the uniqueness of human perception, specifically in regard to four different Americans traveling in Europe:
One … will bring home only picturesque impressions – costumes and colors, parks and views and works of architecture, pictures and structures. To another, all this will be non-existent; and distances and prices, population and drainage arrangements, door and window fastenings, and other useful statistics will take their place. A third will give a rich account of the theaters, restaurants, and public balls, and naught besides; whilst the fourth will perhaps have been so wrapped in his own subjective broodings as to tell little more than a few names of places.
(James, 1890, pp. 286–287)
9 - Falling Apart
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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- 04 August 2010
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- 28 September 1997, pp 263-297
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Summary
In everyday language, we sometimes speak about ourselves and others as “falling apart.” These experiences are described in terms of a loss of personal control combined with a more global sense of not exactly knowing where we are, who we are, or even if we are. These episodes also often involve experiences of tension and depression as well as a sense of being strangely out of tune with the ordinary flow of events and things. When this happens, the world becomes a strange place to the person, and he or she is unable to do anything in that world. It does not seem surprising, under these conditions, to characterize the experience as one of falling apart or cracking up, even if we are not exactly clear what it is that has fallen apart or cracked up.
Within the theoretical language of clinical psychology, but most especially that of psychoanalytic self psychology (Kohut, 1977), such experiences are frequently described in terms of a construct known as fragmentation or annihilation anxiety, with both terms referring to the fragmentation or annihilation of the personal self. As should be clear, episodes of falling apart are profoundly unnerving and interrupt the normal progress of a life. If a person is to get on with the rest of life, however, the episode and its related anxieties must be dealt with and resolved. The resolution to such episodes is thought to take place primarily within the context of a supportive environment, usually involving another person. Within this context, the suffering individual is enabled to overcome the disintegrative effects of anxiety and to reestablish a coherent and continuing sense of personal existence.
Subject Index
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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- 04 August 2010
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- 28 September 1997, pp 398-400
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Contents
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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- 04 August 2010
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- 28 September 1997, pp v-vi
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3 - The Body as Lived: Themes in the Human Experience of the Human Body
- Howard R. Pollio, University of Tennessee, Knoxville, Tracy B. Henley, University of Tennessee, Craig J. Thompson, University of Tennessee
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- The Phenomenology of Everyday Life
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- 04 August 2010
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- 28 September 1997, pp 61-92
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Summary
It does not seem a matter of chance that the problem of the human body has reattracted the attention of twentieth-century philosophy. The Aristotelian synthesis forming the basis of Western thought until the time of Descartes did not admit of any role for the body other than that of object. For Aristotle, the body was separate from the soul as the matter of an object is separate from its shape. Prior to Descartes, there were two views of the body: the body as opposed to the True Self, and the body as a lesser part of the Self (Morris, 1982). These views constitute a central dynamism in classical thought that arose in reaction to what Jonas (1965) terms the primordial monism of primitive man. That is, the primitive knew nothing of the self; to him, all matter was suffused with life, and “death, not life, called for an explanation.”
For Descartes, the body posed no special problem. Within the context of Cartesian thought, the body belonged wholly to the realm of things {res extensa), which was set over against the more significant realm of mind (res cogitans). The next step for Descartes, once he had defined thinking or mind as the essence of existence, was to describe how mind relates to body and world. The realm of flesh was “deadened” to that of object and placed at the disposal of mind, whose sole task was to think clear and distinct ideas. As a final piece, Descartes assumed that God's truthfulness guaranteed that any idea he could think clearly would express something true. The task of humanity, then, was to determine which ideas are clear and which are not.