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Switch to: References
Citations of:
On Becoming Aware: A Pragmatics of Experiencing
John Benjamins (2003)
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This paper analyzes an explicit instantiation of the program of neurophenomenology in a neuroscientific protocol. Neurophenomenology takes seriously the importance of linking the scientific study of consciousness to the careful examination of experience with a specific first-person methodology. My first claim is that such strategy is a fruitful heuristic because it produces new data and illuminates their relation to subjective experience. My second claim is that the approach could open the door to a natural account of the structure of human (...) |
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This article presents an interview method which enables us to bring a person, who may not even have been trained, to become aware of his or her subjective experience, and describe it with great precision. It is focused on the difficulties of becoming aware of one’s subjective experience and describing it, and on the processes used by this interview technique to overcome each of these difficulties. The article ends with a discussion of the criteria governing the validity of the descriptions (...) |
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This paper (1) sketches a phenomenological analysis of visual mental imagery; (2) applies this analysis to the mental imagery debate in cognitive science; (3) briefly sketches a neurophenomenological approach to mental imagery; and (4) compares the results of this discussion with Dennett’s heterophenomenology. |
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Combines phenomenology with the "enactivist" approach to consciousness theory and recent emotion research to explore the way self-motivated action plans shape selective attention, exploration, and ultimately the mind's interpretation of reality - in philosophy, psychology, cultural awareness, and our personal lives. |
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In this article it is defended that the notion known as “The mark of the cognitive” is better characterized as a process that performs the function of generating intelligent behavior, in a flexible and adaptive way, capable of adapting to circumstances, given it is a context sensitive process. For that, some relevant definitions of cognition are examined. In the end, it is pointed out that the definition of the mark of cognition as a context-sensitive process takes into account several factors (...) |
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This paper presents a version of neurophenomenology based on generative modelling techniques developed in computational neuroscience and biology. Our approach can be described as _computational phenomenology_ because it applies methods originally developed in computational modelling to provide a formal model of the descriptions of lived experience in the phenomenological tradition of philosophy (e.g., the work of Edmund Husserl, Maurice Merleau-Ponty, etc.). The first section presents a brief review of the overall project to naturalize phenomenology. The second section presents and evaluates (...) |
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Shamatha, Transcendental, and Stillness Meditation are said to aim for “contentless” experiences, where mental content such as thoughts, perceptions, and mental images is absent. Silence is understood to be a central feature of those experiences. The main source of information about the experiences is texts by experts from within the three traditions. Previous research has tended not to use an explicit scientific method for selecting and reviewing expert texts on meditation. We have identified evidence synthesis as a robust and transparent (...) |
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This article seeks to clarify the way in which phenomenology is conceptualized and applied in empirical research in psychiatry and psychology, emphasizing the suitability of qualitative research. It will address the What, Why, and How of phenomenological interviews, providing not only preliminary answers but also a critical analysis, and pointing to future directions for research. The questions it asks are: First, what makes an interview phenomenological? What are phenomenological interviews used for in empirical research in psychiatry and psychology? Second, why (...) |
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Husserl’s phenomenology was particularly influential for a number of French philosophers and their theories. Two of the most prominent French thinkers, Jean-Paul Sartre and Maurice Merleau-Ponty, turned to the instruments offered by phenomenology in their attempts to understand the notions of the body, consciousness, imagination, human being, world and many others. Both philosophers also provided their definitions of perception, but they understood this notion in very different ways. The paper describes selected aspects of Husserl’s phenomenology that were adopted by Sartre (...) |
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This article reports on Clean Language Interviewing (CLI), a rigorous, recently developed 'content-empty' (non-leading) approach to second-person interviewing in the science of consciousness. Also presented is a new systematic third-person method of validation that evaluates the questions and other verbal interventions by the interviewer to produce an adherence-to-method or 'cleanness' rating. A review of 19 interviews from five research studies provides a benchmark for interviewers seeking to minimize leading questions. The inter-rater reliability analysis demonstrates substantial agreement among raters with an (...) |
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The use of phenomenology and phenomenography as a method in the educational research literature has risen in popularity, particularly by researchers who are interested in understanding and generati... |
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This paper aims to conceptualize the phenomenology of attentional experience as ‘embodied attention.’ Current psychological research, in describing attentional experiences, tends to apply the so-called spotlight metaphor, according to which attention is characterized as the illumination of certain surrounding objects or events. In this framework, attention is not seen as involving our bodily attitudes or modifying the way we experience those objects and events. It is primarily conceived as a purely mental and volitional activity of the cognizing subject. Against this (...) |
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Reports of patients with schizophrenia show a fragmented and anomalous subjective experience. This pathological subjective experience, we suggest, can be related to the fact that disembodiment inhibits the possibility of intersubjective experience, and more importantly of common sense. In this paper, we ask how to investigate the anomalous experience both from qualitative and quantitative viewpoints. To our knowledge, few studies have focused on a clinical combination of both first- phenomenological assessment and third-person biological methods, especially for Schizophrenia, or ASD therapeutics (...) |
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The authors' commentary on Bruno Latour's "Technology is society made durable" provides the reader with an opportunity to become acquainted with actor-network theory. |
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David Hume; Enactivism; Cognitive Science; Phenomenology; Philosophy of mind. |
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Underlying the recent focus on embodied and interactive aspects of social understanding are several intuitions about what roles the body, interaction processes, and interpersonal experience play. In this paper, we introduce a systematic, hands-on method for investigating the experience of interacting and its role in intersubjectivity. Special about this method is that it starts from the idea that researchers of social understanding are themselves one of the best tools for their own investigations. The method provides ways for researchers to calibrate (...) |
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Following the neurophenomenological approach, we propose a model of emotional emergence that identifies the experimental structures of time involved in emotional experience and their plausible components in terms of cognition, physiology, and neuroscience. We argue that surprise, as a lived experience, and its physiological correlates of the startle reflex and cardiac defense are the core of the dynamic, and that the heart system sets temporally in motion the dynamic of emotional emergence. Finally, in reference to Craig’s model of emotion, we (...) |
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War captivity is an extreme traumatic experience typically involving exposure to repeated stressors, including torture, isolation, and humiliation. Captives are flung from their previous known world into an unfamiliar reality in which their state of consciousness may undergo significant change. In the present study extensive interviews were conducted with fifteen Israeli former prisoners of war who fell captive during the 1973 Yom Kippur war with the goal of examining the architecture of human thought in subjects lacking a sense of body (...) |
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This short note takes another look at the ideas proposed by the ‘New Wittgen steinians’, focusing on a feature of the discussion these ideas have generated that hitherto seems to have received comparatively little attention, viz., certain assumptions about the conception of philosophy as an intellectual enterprise, including its relation to the sciences, that seem to be adopted by both the New Wittgensteinians and (many of) their critics. |
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How the phenomenology of empathy in Husserl and beyond and the second-person approach of cognition are able to mutually enrich and constrain each other? Whereas the intersubjective empathy is limited to face-to-face inter-individual relational experiences or, when socially embedded, results a non-individualized understanding of others in general, the second person approach of cognition opens the way for a plural relational yet individualized understanding of the other. I would like to show in this paper how the integration of both phenomenological and (...) |
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An important part of David Hume’s work is his attempt to put the natural sciences on a firmer foundation by introducing the scientific method into the study of human nature. This investigation resulted in a novel understanding of the mind, which in turn informed Hume’s critical evaluation of the scope and limits of the scientific method as such. However, while these latter reflections continue to influence today’s philosophy of science, his theory of mind is nowadays mainly of interest in terms (...) |
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_sciousness called ‘neurophenomenology’ (Varela 1996) and illustrates it with a_ _recent pilot study (Lutz et al., 2002). At a theoretical level, neurophenomenology_ _pursues an embodied and large-scale dynamical approach to the_ _neurophysiology of consciousness (Varela 1995; Thompson and Varela 2001;_ _Varela and Thompson 2003). At a methodological level, the neurophenomeno-_ _logical strategy is to make rigorous and extensive use of first-person data about_ _subjective experience as a heuristic to describe and quantify the large-scale_ _neurodynamics of consciousness (Lutz 2002). The paper (...) |
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Purpose: Ernst von Glasersfeld’s question concerning the relationship between scientific/ rational knowledge and the domain of wisdom and how these forms of knowledge come about is the starting point. This article aims at developing an epistemological as well as methodological framework that is capable of explaining how profound change can be brought about in various contexts, such as in individual cultivation, in organizations, in processes of radical innovation, etc. This framework is based on the triple-loop learning strategy and the U-theory (...) |
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Today, there is a considerable interest in phenomenology within psychiatric academic communities as well as among clinical practitioners; as a result, a growing number of institutions demonstrate their commitment to phenomenology as a privileged speculative companion. The main focus of existing teaching programs in phenomenology is usually placed on psychopathological issues and on describing the experience of mental illness from a non-naturalistic and person-centered perspective. In this article, I argue that phenomenological training should also be focused on the role of (...) |
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The present article discusses shared epistemological characteristics of two distinct areas of research: the field of first-person inquiry and the field of quantum mechanics. We outline certain philosophical challenges that arise in each of the two lines of inquiry, and point towards the central similarity of their observational situation: the impossibility of disregarding the interrelatedness of the observed phenomena with the act of observation. We argue that this observational feature delineates a specific category of research that we call the non-trivial (...) |
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Cardiophenomenology aims at refining the neuro-phenomenological approach created by F. Varela as a new paradigm, jointly based on Husserl’s a priori dynamics of the living present and an experiment on anticipatory time-dynamics of visual motor perception. In order to do so, we will situate the paradigm of neurophenomenology at the cardio-vascular level, focusing on the emotional dynamics of lived experience and thus refining the dialogue, more precisely, the generative mutual constraints between first- and third-person analysis. In this article we present (...) |
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In recent years there has been some hard-won but still limited agreement that phenomenology can be of central and positive importance to the cognitive sciences. This realization comes in the wake of dismissive gestures made by philosophers of mind who mistakenly associate phenomenological method with untrained psychological introspection (e.g., Dennett 1991). For very different reasons, resistance is also found on the phenomenological side of this issue. There are many thinkers well versed in the Husserlian tradition who are not willing to (...) |
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This article is devoted to the description of the experience associated with listening to a sound. In the first part, we describe the method we used to gather descriptions of auditory experience and to analyse these descriptions. This work of explicitation and analysis has enabled us to identify a threefold generic structure of this experience, depending on whether the attention of the subject is directed towards the event which is at the source of the sound, the sound in itself, considered (...) |
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It is now conventional wisdom that conscious experience — or in Nagel’s canonical characterization, “what it is like to be” for an organism — is what makes the mind-body problem so intractable. By the same token, our current conceptions of the mind-body relation are inadequate and some conceptual development is urgently needed. Our overall aim in this paper is to make some progress towards that conceptual development. We first examine a currently neglected, yet fundamental aspect of consciousness. This aspect is (...) |
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Current scientific research on consciousness aims to understand how consciousness arises from the workings of the brain and body, as well as the relations between conscious experience and cognitive processing. Clearly, to make progress in these areas, researchers cannot avoid a range of conceptual issues about the nature and structure of consciousness, such as the following: What is the relation between intentionality and consciousness? What is the relation between self-awareness and consciousness? What is the temporal structure of conscious experience? What (...) |
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This contribution seeks to explicitly articulate two directions of a continuous phenomenal field: (1) the genesis of intersubjectivity in its bodily basis (both organic and phylogenetic); and (2) the re-investment of the organic basis (both bodily and cellular) as a self-transcendence. We hope to recast the debate about the explanatory gap by suggesting a new way to approach the mind-body and Leib/Körper problems: with a heart-centered model instead of a brain-centered model. By asking how the physiological dynamics of heart and (...) |
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The question asked in this paper is: How can we investigate our phenomenal experience in ways that are accurate, in principle repeatable, and produce experiences that help clarify what we understand about the processes of sensing, perceiving, moving, and being in the world? This sounds like an impossible task, given that introspection has so often in scientific circles been considered to be unreliable, and that first-person accounts are often coloured by mistaken ideas about what and how we are experiencing. The (...) |
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Consciousness is what makes the mind-body problem really intractable. My reading of the situation is that our inability to come up with an intelligible conception of the relation between mind and body is a sign of the inadequacy of our present concepts, and that some development is needed. Mind itself is a spatiotemporal pattern that molds the metastable dynamic patterns of the brain. |
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The authors examine several issues in teaching phenomenology (1) to advanced researchers who are doing qualitative research using phenomenological interview methods in disciplines such as psychology, nursing, or education, and (2) to advanced researchers in the cognitive neurosciences. In these contexts, the term “teaching” needs to be taken in a general and nondidactic way. In the case of the first group, it involves guiding doctoral students in their conception and design of a qualitative methodology that is properly phenomenological. In the (...) |
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Analyzing the outline of the endless literature on consciousness, the separation between science and philosophy rather than being overcome, seems to come back in different shapes. According to this point of view, the hard problem seems to be how to study consciousness while avoiding a slip back to the old dualism. This article outlines the advantages of the phenomenological method. This method, more than getting over the mind-body separation, anticipates it through an open gaze, able to bring back the human (...) |
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This paper describes a method for analyzing a corpus of descriptions collected through micro-phenomenological interviews. This analysis aims at identifying the structure of the singular experiences which have been described, and in particular their diachronic structure, while unfolding generic experiential structures through an iterative approach. After summarizing the principles of the micro-phenomenological interview, and then describing the process of preparation of the verbatim, the article presents on the one hand, the principles and conceptual devices of the analysis method and on (...) |
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Given that psychologists of religion as a scientific community so far have shown little interest in neurobiology, and neurobiology may become important for our field in the not too distant future, an attempt is made to present and discuss neurobiology and its conceivable interactions with psychology of religion. The long-standing debate about the philosophical grounding of the mind-body problem is recalled, as well as the scope of neurobiology and its research methods. Psychology of religion may assist neurobiology by providing research (...) |
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In this paper we list the various criticisms that have been formulated against introspection, from Auguste Comte denying that consciousness can observe itself, to recent criticisms of the reliability of first person descriptions. We show that these criticisms rely on the one hand on poor knowledge of the introspective process, and on the other hand on a naïve conception of scientific objectivity. Two kinds of answers are offered: the first one is grounded on a refined description of the process of (...) |
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Recently, a three-dimensional construct model for complex experiential Selfhood has been proposed (Fingelkurts et al., 2016b,c). According to this model, three specific subnets (or modules) of the brain self-referential network (SRN) are responsible for the manifestation of three aspects/features of the subjective sense of Selfhood. Follow up multiple studies established a tight relation between alterations in the functional integrity of the triad of SRN modules and related to them three aspects/features of the sense of self; however, the causality of this (...) |
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