Game-Based Pedagogy and Learner Identity Development

This chapter explores the potentially negative and positive impacts of game-based pedagogy on personality development. The methodology of this chapter is qualitative basic research, while the theoretical framework is critical theoretical analyses, articulated around psychodynamic theory, analytic psychology, and positive psychology. The negative view of game-based personality development presupposes ‘learners for technology' or the pessimistic view, while the positive view of game-based personality development considers ‘technology for learners' as being a perspective which facilitates media literacy, higher order thinking, higher emotional intelligence, and pro-social behaviors. The conclusion is that the positive view of game-based personality development would facilitate learners' effective and efficient acquisition of 21st century literacy skills, that is, information literacy, media literacy, and technology literacy.

A few words on Olga Tokarczuk’s The Land of Metaxy

In her volume of essays The Tender Narrator, Olga Tokarczuk devotes one of them to The Land of Metaxy, which she calls – following Plato – a place between the world of humans and the world of gods. The status of this place is peculiar: it mediates between the worlds, and yet does not belong to either. It is from that place that characters come to the writer. An attempt to explain the actual meaning of Metaxy and who its inhabitants are boils down to four possible interpretations. We can analyse Metaxy in accordance with contemporary quantum physics and cosmology (parallel worlds), from the perspective of religious models created by the civilization of the West, according to the astrology of astral planes, and finally as a domain of collective unconscious, in accordance with Carl Gustav Jung’s analytic psychology and Stanislav Grof’s transpersonal psychology.

“Who Am I Really?”

This study seeks to deepen the conversation between Jungian individuation and yogic awakening to explore the question ‘Who am I?’ from a psycho-spiritual perspective. Through focusing on yogic experience, the study explores how Jungian therapeutic benefits might be gained through modern yoga practice. Four long-time yoga practitioners took part in the study that involves ten hours’ worth of ethnographic interviews. The transcripts were analysed using Jungian techniques to identify key themes, symbols, and meanings from the archetypal story patterns of the participants’ yoga histories. The resulting themes represent a potential hermeneutic model for recognising Jung’s analytic psychology within the experiences of the four practitioners. Based on these findings, future research is recommended that is conducted over a longer interview period with practitioners of Non-dual Shaiva Tantra. The ethnographic interview process could include physical yoga practices and an explicit dissection of Jungian concepts to widen the conversation between Jung and yoga.

Descriptive and analytical psychology of Wilhelm Dilthey as theoretical source of phenomenological psychology of Edmund Husserl

The article contains the critical reconstruction of descriptive and analytical psychology of Wilhelm Dilthey and its influence on the phenomenological psychology of Edmund Husserl. Dilthey describes three fundamental features of intrinsic psychic life, which make it different from external physical world: 1. Immediacy — psychic life is directly perceived as intrinsic process; physical world is indirectly perceived as external reality. 2. Connection — psychic life is organic connection of interrelated experiences, physical world is conglomeration of the separate facts. 3. Value — psychic experiences use to have the value to us, physical facts can be irrelevant to us. According to Dilthey descriptive and analytic psychology is possible since the psychic life is directly given as organic connection of experiences, which have a special value. The main method of psychology should be description of the psychic experience. Dilthey sketches out three main direction of this description: 1. Description of the main types of the psychic processes. 2. Description of the main connections of the human experiences. 3. Description of the special parts of the human experiences. On one hand, the phenomenological psychology of Edmund Husserl is grounded on the descriptive and analytic psychology of Wilhelm Dilthey. On another hand, Husserl criticizes some crucial points of Dilthey’s conception. First of all the founder of phenomenology and phenomenological psychology points out the connection of the notions “understanding” and “induction” in the psychological conception of Wilhelm Dilthey. On the contrary, according to Husserl the method of understanding should be based on the concept of intuition, which plays an important role in his phenomenological project.

Hi, I’m Harry

A personal and anecdotal account of postpartum depression with psychotic features can be understood as an extreme state addressed relationally using Carl Jung’s analytic psychology. The relationship between the analyst and the analysand is understood as the containing environment for the treatment. Rather than pathological, an understanding of this experience as natural and deeply psychological allows for personal growth and deepens the mother–child bond. A mother’s childhood wounds make their way into the field and through dreams are examined for their universal underpinnings. The natural healing mechanism within the psyche tended by the sensitive clinician becomes the force for change without the traditional interventions offered by a medical model.

The Impossibility of Criminal Justice Ethics: Toward a Phenomenology of the Possible

Regardless the specific theoretical perspective, all ethical formulations for criminal justice practice in some way construct the ontological character of the offender, which, in turn, situates both epistemology and method. How this ethical process ultimately constructs the offender will likely help to establish the degree of ethical worth such an individual is deemed worthy to receive. Whether based upon the seriousness of the crime or based upon the specific configuration of the architecture of incarceration, the very possibility of legitimate ethical practice is greatly compromised. Such results can be better avoided when the ethical import of the individual is ontologically situated within the very definition of what it means to be human.1 By situating this discussion within the context of the analytic psychology of Carl Jung and his concept of the shadow and the originary ethics of Martin Heidegger found in Being and Time, a more ontologically configured possibility for a criminal justice ethics can be recognized.