Fortune, Emotion and Poetics: The Intersubjective Experience of Mongolian Musical Sociality

2014 ◽  
Vol 15 (2) ◽  
pp. 123-140 ◽  
Author(s):  
Rebekah Plueckhahn
Terminology ◽  
2017 ◽  
Vol 23 (1) ◽  
pp. 9-37 ◽  
Author(s):  
Danièle Dubois

Given the double nature of experiencing food as individual as well as shared experience and knowledge, the question is how to connect the observed variability of expressing such a sensory experience with a normalized requirement for developing (food) terminology. On the basis of descriptions of food experiences in actual practices involving the way food is consumed, evaluated and expressed by individuals – experts or not – in all their diversity, we propose to contribute cognitive (psychological and linguistic) expertise to terminology research. We analyze terms as cognitive units, defined within a psychological theory of natural categories as acts of meaning. In tracking the processes of terminological meaning construction in discourse we find intersubjective experience within the complex process of terminologization.


2019 ◽  
pp. 53-57
Author(s):  
I. V. Zhyvohliadova

The article analyzes the specificity of revealing anthropo-creative principles of European culture as a musical practice of humanity. If we under- stand culture as a source, space, and the result of the spiritually-practical experience of mankind, then music appears as a specific, holistic system of specification and representation of this experience, a phenomenon that reflected the uniqueness and depth of the humanity world, a specifically sensual way of joining an intersubjective experience of rhythmization and harmonization of the human being. The expressive possibilities of lan- guage means of music art are considered in the context of the overall process of making a musical sound of human living space, the development of artistic practices of worldview and the world perception of medieval Christian culture in particular.


Author(s):  
Є. І. Мулярчук

The task of the research is to determine the possibilities of interpretation of the theme of calling on the basis of the ideas of the ethics of E. Levinas and his criticism of Heideggerian fundamental ontology. Following the main positions of Levinasian philosophy the author of the article proves the relevance of the understanding of calling as a common to mankind direction and requirement of holiness and awakening from interestedness in oneself to concern for the other people’s welfare and good. On the basis of Levinasian ideas of infinity and transcendence the purpose of calling reveals itself in devotion of person’s aims and values to over-personal aims and values. The phenomenon of call reveals itself not as the claim of authenticity of self-being and towards the truth of being as a whole, but as a need to answer to the Other. Not a Heideggerian fear and resoluteness of finiteness found the values in human life, but the infinity of living for the other people. The study follows the thought of Levinas that infinity reveals itself in the person and makes the person able to overcome anxiety of own death and overcome the limits of living towards it. The study examines the criticism by Levinas of phenomenological attitude to rely upon the self-certainty of subjectivity and his positioning of the certainty of ethical obligation based on the intersubjective experience and the requirement of responsibility towards the other people. The research determines the necessity of the search of the ways for harmonization in the concept of calling of the positions of ontology and ethics. Therefore the author foresees the possibility for solution of practical problems concerning ethical motivation of personality, of general understanding of the conditions for forming of personal virtues, of answering the various calls of living in the world, and of solving the collisions revealed in the realization of personal understanding of calling.


2006 ◽  
Vol 1 (3/4) ◽  
pp. 253
Author(s):  
Doona Hom

The power of an organization comes from its members and it is the commitment of developing an intersubjective experience with other members that makes the administration functional. To translate the intersubjectivity concept to an organization's life, it can be interpreted as follows: to be a member of an organization is to think and act in a certain way, in the light of particular goals, values, pictures of the world, and to think and act so as to belong to an organization. In reality, because organization members have diversified backgrounds in cultural, sexual, educational, ethnic, and age - there are difficulties in building an intersubjective understanding. To name a few, not recognizing the need for nor being willin to build intersubjectivity, lack of trust among members, lack of complete information when constructing intersubjectivity, ambiguity of language, cultural diufferences among members of an organization, action being different from words, act of recognition of changing condition, and valuing efficiency over long-term commitment. Some tools, such as action skills, can be used to overcome these difficulties. Action skills can be acquired through continuous education.


1998 ◽  
Vol 16 (2) ◽  
pp. 131-148 ◽  
Author(s):  
Spencer E. Cahill

This paper proposes a sociology of the person that focuses upon the socially defined, publicly visible beings of intersubjective experience. I argue that the sociology of the person proposed by Durkheim and Mauss is more accurately described as a sociology of institutions of the person and neglects both folk or ethnopsychologies of personhood and the interactional production of persons. I draw upon the work of Goffman to develop a sociology of the person concerned with means, processes, and relations of person production. I also propose that the work of Goffman, Foucault, and others provides insights into the contemporary technology of person production and into how its control and use affects relations of person production. I conclude with a brief outline of the theoretical connections among institutions of the person, folk psychologies, the social constitution of the person, and the prospect of a distinctively sociological psychology.


2019 ◽  
Vol 5 (1) ◽  
pp. 81-95
Author(s):  
Jagna Brudzińska ◽  

A crucial feature of our individual biography is grounded in our common corporeal structure. Our life begins with a strong bodily intertwining that has an essential biographical and existential meaning. To elucidate this pre-egological form of connection between subjects, I refer to a peculiar form of sympathetical experience which precedes the intersubjective experience proper. From the genetic phenomenological point of view, sympathetical experience is characterized by a prereflective form of intentionality, which I describe as trans-bodily intentionality, as well as by fusional dynamics realised through a special kind of immediate corporeal fantasy. Focusing on the individuation processes of personal life, I show to which degree trans-bodily intentional dynamics result in the dissolution of the subject’s centricity or at least in its fluidification. Such a fluidification, moreover, should be systematically understood as a condition of possibility for the very process of becoming a Self. In my contribution, I discuss to which degree the corporeal phantasy plays a decisive rule in the creative process of becoming a Self.


2010 ◽  
Vol 4 (3) ◽  
pp. 113-123 ◽  
Author(s):  
Mark Dworkin ◽  
Nancy Errebo

This article proposes that eye movement desensitization and reprocessing (EMDR) would be strengthened by being conceptualized as a two-person therapy; that is, a therapy that employs dialogue between clinician and client about the resonance, attunement, and intention of their relationship. Current research on the mirror neuron system provides a hypothetical neurological underpinning to this proposal. Detailed clinical examples illustrate rupture (Now Moments) and subsequent repair (Moments of Meeting) of the therapeutic relationship in the Eight Phases of EMDR. The high potential for relationship rupture during EMDR therapy is discussed. Suggestions are made for improving EMDR practice, training, and consultation by attending to the intersubjective experience between client and clinician, especially when working with clients who have experienced repeated and pervasive disappointments in love and work.


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