Making the Case for Interpretative Phenomenological Analysis with LGBTGEQ+ Persons and Communities

ABSTRACT

The emergence of interpretative phenomenological analysis (IPA) in qualitative scholarship offers a means to derive in-depth meaning attending to the complexities of lived experience. IPA extends qualitative inquiry through a double hermeneutic whereby the researcher is making sense of the experiences of participants who are making sense of a phenomenon. In this article, the authors present seminal empirical studies using IPA with lesbian, gay, bisexual, transgender, gender expansive, queer communities, argue a rationale for its usefulness, discuss methodological insights and strategies, and offer potential future directions.     

“But I’m not a racist!” Phenomenology,racism, and the body schema in white,pre-service teacher education

In this article, I call for a phenomenological turn in educating white, pre-service teachers. As opposed to dominant pedagogical models which focus on changing one’s beliefs about race, phenomenology points toward the importance of pre-conceptual, pre-critical forms of racial embodiment. Here I draw upon recent work on the different between body image (beliefs about the body) and body schema (what the body can do). The worry is that existing forms of anti-oppressive education miss the centrality of the schema, and thus do not go far enough in uncovering the embodied, perceptual roots of racism.     

"面向事情本身"现象学方法的普遍原则

现象学方法是立足当代实践格局,通过人的实践去展现存在的本质然后再加以描述的方法。这一极具价值和魅力的方法,已经引起中国学界的高度重视。深入挖掘现象学方法的普遍原则无疑具有重要的理论意义和实践价值。     

先验还原与现象学的世界问题

胡塞尔的先验现象学从怀疑论所揭示的自然认识的超越之谜入思,遵循直观明见性的原则,以向原初的经验视域回溯的最终奠基观念为引导,论证了先验还原的必然性。借此,通过先验还原的具体实行,开启了先验经验的研究领域。最终,在经验的视域结构的揭示中,凸显出现象学的世界问题性。     

A Phenomenological Study of Postdivorce Adjustment in Midlife

Today, 50% of all U.S. marriages are expected to end in divorce, with the majority of the divorces being granted to individuals between the ages of 45 and 54. Gaining an understanding of the lived experience of postdivorce adjustment as seen in midlife was the aim of this study. A phenomenological research design was used. The themes that emerged from the data included time, emotional pain, changes in postdivorce parenting, and a sense of starting over. The clinical implications of this study suggest that obtaining an understanding of the postdivorce adjustment experience might help mental health practitioners enhance care for divorced individuals, divorcing couples, and their family members.     

客观性与交互文化的经验

在文化接触中摆脱偏见并建立严格的客观性是文化交往理论的努力目标,遗憾的是当代思想屡屡在此失足。利用胡塞尔构造现象学的资源,以交互主体性、意向性、生活世界和自属性等概念为启发性类比的关节点,可以创造性地提出一条通向“情境客观性”的道路。     

Kinesthesia,Synesthesia and Le Sacre du Printemps: Responses to Dance Modernism

ABSTRACT

“Kinesthesia, Synesthesia and Le Sacre du Printemps: Responses to Dance Modernism” discusses the reception of Vaslav Nijinsky's controversial choreography to Igor Stravinsky's Le Sacre du Printemps (1913) in the light of kinesthesia, or movement sense, and synesthesia or the merging of the senses. Dr. Järvinen argues that the invention of kinesthetic sense and particularly the theory of expression linked with this notion, kinesthetic sympathy, were historically and culturally specific responses to increasing abstraction as a goal in the arts, also seen in Le Sacre du Printemps, a work aiming to produce synesthetic experiences in the spectators.     

Georg Simmel and Erving Goffman: Legitimators of the Sociological Investigation of Human Experience

By originating and developing the sociological investigation of human experience, Georg Simmel and Erving Goffman have shifted social phenomena at the edge of awareness to the center of attention, and have legitimated their study for contemporary sociologists. Both Simmel and Goffman describe these subtle social phenomena by distinguishing their perceptual boundaries and crossover elements, pointing out their common features when their statuses differ, and reversing their traditional location in means-end and cause-effect chains. But Durkheim's influence on Goffman's basic conceptions of interaction, individual, and society differentiated his interpretation of these social phenomena from Simmel's. Moreover, Simmel's and Goffman's explanations of these social phenomena evolve in different directions, revealing the antithetical goals toward which spiritual transcendental Simmelians and cynical reductive Goffmanians would lead sociology.     

后现象学思想解惑--唐·伊德技术哲学的实用主义与解释学维度

用胡塞尔先验现象学的立场来理解作为技术哲学的后现象学,这是对唐·伊德思想的一种误解。由于在悬置和变更等基本概念上与胡塞尔现象学出入甚大,后现象学只能算是一种修正主义的现象学;在哲学观和技术观上,后现象学更多地是汲取了杜威实用主义的观点;利科的解释学及对文本概念的广义理解,决定了后现象学必然是一种以探究人工物的意义为旨归的物的解释学。在理解伊德技术哲学时,实用主义和解释学是两个重要、但被忽略的维度。     

技术现象学视阈下的身体与技术

从技术现象学的视角看,身体和技术并非二元对立的客体性的存在,而是双向地交互影响着。一方面,身体以其结构和功能影响着技术,表现为“身体化的技术”;另一方面,技术愈加贴近身体,甚至内化于身体之中,表现为“技术化的身体”。技术是身体的第二自然,身体是技术的有机构成,身体与技术相互交融,彼此互塑。身体与技术的关系给我们的启示是,要跳出传统的主客二分的思维模式,从实体性思维转向关系思维,从概念思维转向实践思维,从静态思维转向动态思维,从名词思维转向动词思维。