Questioning the Phenomenological Foundations of Marton’s Research Approach

The purpose of this article is to try to answer the question: is phenomenographic research underlying (in a broad sense) phenomenological assumptions? It is an important question because opinions on this topic are divided. Some researchers argue that phenomenography derive from philosophical phenomenology. Phenomenology is even treated as a philosophical foundation of phenomenographic research. In this article I argue that the statement on similarities and connections between the two approaches and especially the claim that phenomenography has phenomenological roots are based on mistaken interpretation of the method created by Ference Marton.

Investigating modes of being in the world: an introduction to Phenomenologically grounded qualitative research

In this article, we develop a new approach to integrating philosophical phenomenology with qualitative research. The approach uses phenomenology’s concepts, namely existentials, rather than methods such as the epoché or reductions. We here introduce the approach to both philosophers and qualitative researchers, as we believe that these studies are best conducted through interdisciplinary collaboration. In section 1, we review the debate over phenomenology’s role in qualitative research and argue that qualitative theorists have not taken full advantage of what philosophical phenomenology has to offer, thus motivating the need for new approaches. In section 2, we introduce our alternative approach, which we call Phenomenologically Grounded Qualitative Research (PGQR). Drawing parallels with phenomenology’s applications in the cognitive sciences, we explain how phenomenological grounding can be used to conceptually front-load a qualitative study, establishing an explicit focus on one or more structures of human existence, or of our being in the world. In section 3, we illustrate this approach with an example of a qualitative study carried out by one of the authors: a study of the existential impact of early parental bereavement. In section 4, we clarify the kind of knowledge that phenomenologically grounded studies generate and how it may be integrated with existing approaches.

The Meaning of “Phenomenology”: Qualitative and Philosophical Phenomenological Research Methods

I show some problems with recent discussions within qualitative research that centre around the “authenticity” of phenomenological research methods. I argue that attempts to restrict the scope of the term “phenomenology” via reference to the phenomenological philosophy of Husserl are misguided, because the meaning of the term “phenomenology” is only broadly restricted by etymology. My argument has two prongs: first, via a discussion of Husserl, I show that the canonical phenomenological tradition gives rise to many traits of contemporary qualitative phenomenological theory that are purportedly insufficiently genuine (such as characterisations of phenomenology as “what-its-likeness” and presuppositionless description). Second, I argue that it is not adherence to the theories and methods of prior practitioners such as Husserl that justifies the moniker “phenomenology” anyway. Thus, I show that the extent to which qualitative researchers ought to engage with the theory of philosophical phenomenology or adhere to a particular edict of Husserlian methodology ought to be determined by the fit between subject matter and methodology and conclude that qualitative research methods still qualify as phenomenological if they develop their own set of theoretical terms, traditions, and methods instead of importing them from philosophical phenomenology.

Comments on the book of Tereza Matějčková Gibt es eine Welt in Hegels Phänomenologie des Geistes? / “Is there a world in Hegelʼs Phenomenology of Spirit?”, Tübingen: Mohr Siebeck 2018

Tereza Matějčková’s book presents a highly interesting phenomenological reading of Hegel’s early masterpiece. The result is a proposal to take the title seriously – such that we can see the book as the earliest introduction into the methods and topics of philosophical phenomenology, despite the fact that Husserl himself, in contrast to Heidegger, did not seem to see the narrow relation. I especially value Tereza Matějčkováʼs very deep understanding of the dialectical humour and irony of Hegel’s writings. However, I understand the Phenomenology of Spirit in a somehow more radical way as a most general ‘logicֹ’ of self-consciousness. It shows how referring to myself is referring to the world and vice versa, despite the fact that the word ‘world’ does not play a prominent role in Hegelʼs text. Some disagreements result over Hegelʼs wide use of metaphors and analogies in his structural analysis of personal self-relations, for example in his reconstruction and critique of the age-old (in fact Platonic) image of a fight between a thinking soul as master and a system of immediate bodily desires as slave. We cannot get rid of inclinations and appetites, and we cannot retreat, as the Stoics had thought, into pure thinking. In other words, there is no fight ‘for recognition’ between different individuals in Hegelʼs book, but in the end an answer to a classical theodicy saying that the world, as it is, is the best one we have because there is only one world.

IN-BETWEEN MIND, SPIRIT, AND BEING: A CRITICAL APPRECIATION OF GERDA WALTHER’S PHENOMENOLOGY OF MYSTICISM WITH PARTICULAR REFERENCE TO CORRESPONDENCES TO POST-MATERIALIST NOTIONS OF REALITY

In her main work, Walther exposes the unio mystica as meta-transcendental constitution of (fundamental) spiritual being (the bracketing indicates that this demonstration can be read in a metaphysical, i.e., strong, as well as in a secular, i.e., weak, version). While reflecting her approach theoretically and methodologically by drawing on Husserl, Landmann, Stein, just as on Pfänder and Conrad-Martius, Walther proposes a genuine approach that pushes the transcendental idealistic paradigm further. Its crucial claim is (imperfect) perceptibility and experientiality of (fundamental) spiritual being (labeled “God” by Walther). It is based on a substantially and ontologically differentiating—though integrative—notion of the conditio humana: entanglement of ego-center (both belonging to the transcendental realm and transgressing it meta-transcendentally), self (belonging to psychophysical being), and soulspiritual implications of personal basic essence (belonging to spiritual being) with its “metaphysical-real core” (belonging to fundamental spiritual being). By the help of mystical vision, (fundamental) spiritual being is not only (though imperfectly) perceived and experienced; rather, according to Walther, human ego-consciousness also communicates with God as a spiritual person. However, the latter cannot be supported by Walther’s analysis. In other words, a critical distinction must be made between the—phenomenologically demonstrable—philosophical content of Walther’s investigation and its theologically motivated readings. Accordingly, the present article can appreciate the philosophical significance of her Phenomenology of Mysticism without thereby being committed to its theological interpretations. Walther’s main work, in summary, is a substantial—if not consistently concise—contribution to the philosophy of mind/spirit and being, which, moreover, is able to act as a bridge between philosophical phenomenology and theology. Additionally, in the weak reading, Walther’s integrative concept of mind/spirit and being is connectable to postmaterialist notions of reality.

Etika Lingkungan Perspektif Hukum Islam

The Islamic governs the religious adaptation according to the principles and guidelines designed to conform with practical reasons to discover the wish of the divine continuously. The framework of Islamic law is clearly described in the rule of maqasid al-syariah in the form of legislation to accommodate the situation and conditions. Further study in the Quran and hadith discovered that Islam has specific principals and rules that demand environmental maintenance. This research aims to reveal the direction and regulations of environmental management comprehensively according to Islamic law using the philosophical, phenomenology, and normative approaches. Some important principles of environmental ethics in Islam are portrayed in the examples that appear to develop new Islamic thinking in environmental ethics. Due to the common future and possibilities as well as the threats with the same bad results, all self-correction process requires feedback from an Islamic perspective on environmental maintenance. Due to the global impact of the environmental crisis, cooperation from all parties is required to prevent the unnecessary pose of environmental hazards, and existing environmental hazards must be best avoided. This research shows how the Islamic principles on environmental ethics work as a mechanism to bring normative change and review the human diagnostic capacity to evaluate different use of natural resources, including the ethics of environmental maintenance.

Belichaamde ervaringen van patiënten met ernstige chronische vermoeidheid na kanker

Embodied experiences of patients with severe chronic fatigue after cancer. An interpretive phenomenological study This article presents a phenomenological study on embodied experiences based on interviews with 25 patients with severe chronic cancer-related fatigue (CCRF). Insight into the patient’s perspective can help to facilitate personalized treatment in CCRF. Theoretically resorting to philosophical phenomenology, we explored embodied experiences of living with CCRF. Using interpretative phenomenological analysis, we identified four superordinate themes: (1) Worn out; (2) Diminishment of one’s ‘I can’; (3) Socially invisible objectification of the body; and (4) Restoring one’s ‘I can’. For clinical practice, these results suggest that focusing on the body and restoring one’s ‘I can’ could be helpful during treatment of CCRF. Future research should focus on measuring individual patterns of CCRF symptoms in order to personalize treatment.

Altering identities. Possibilities of understanding identity in phenomenological pedagogy

In one way or another, the other plays an important role in educational settings. Over the last few decades, the recourse to philosophical phenomenology has proved to be helpful for the discussion of this topic. Coming from this thematic direction, this article focuses on the other in its constitutive function for the construction of identity. Both within the phenomenologist Bernhard Waldenfels’ theory of responsivity as well as in the pedagogue Wilfried Lippitz’ theory of alterity, the other is a structural part of the self. It will be shown that within these theories the possible dangers of an encounter with the other cannot be addressed in an adequate way. However, this is especially important in educational contexts. Therefore, with regard to the philosophies of Jean‐Paul Sartre and Simone de Beauvoir, I would like to present two additional phenomenological approaches from which the pedagogical discussion can benefit. Both Sartre and Beauvoir put great focus on possible obstacles regarding the en‐ counter with the other. Whereas Sartre identifies negativity as an essential part of human existence, Beauvoir enriches these thoughts with an ethical component. Against the background of these philosophies, the other comes into view as a possible source of both objectification and empowerment. Lastly, the article shows that an implementation of these considerations in teacher training can lead to a deeper understanding of the constitution of identity and the inherent possibilities of any interaction with the other.