This paper describes the lifeworld of one individual, Ann, in an attempt to elucidate the existential impact of early stage multiple sclerosis. Drawing on Ann's own reflections captured in a relatively unstructured interview, I construct a narrative around her first year of living with the diagnosis. Then, existential-phenomenological analysis reveals how Ann's life - lived in and through a particular body and lifeworld context - is disrupted. The unity between her body and self can no longer be taken for granted. (...) The existential possibilities inherent in her lived body are diminished and have to be renegotiated. Her sense of identity, project, relations with others and present/future plans are threatened. Ann's illness is encountered in the context of her life activities and relationships. This is the intertwining of body, self and world. To live with multiple sclerosis is to experience a global sense of disorder - a disorder which incorporates a changed relation with one's body, a transformation in the surrounding world, a threat to the self, and a change in one's relation to others. (shrink)

Embodiment as a compelling way to rethink the nature of teaching and learning asks participants to see fundamentally what is at stake within teaching/learning situations, encountering ourselves and our relations to others/otherness. Drawing predominantly on the thinking of John Dewey and Maurice Merleau-Ponty the body's role within teaching and learning is enfleshed through the concrete experiences of one middle-school science teacher attempting to teach for greater student inquiry. Personal, embodied understandings of the lived terms of inquiry enable the science teacher (...) to seek out the lived terms of inquiry in her classroom alongside students. Theories are taken up as working notions for the teacher to examine as philosophical/theoretical/pragmatic processes to be worked with, and concomitantly, working as dynamic practice at the core of the teacher's thinking and experiences. The theory/practice conjuncture of inquiry is thus enfleshed, gaining embodied understandings. Embodiment as the medium enhancing comprehension is evidenced as holding worthy implications for teacher education. Teacher education must fall into trust with the body's role in teaching and learning. (shrink)

This article proposes a transpersonal theoretical model suggesting that the embodiment of the voice of the feminine is a significant catalyst for awakening the psychological and spiritual growth and development of female adoptees. Existing Jungian and feminist theoretical models regarding the psychological and spiritual implications for a female adoptee raised within a closed adoption system will be discussed. The author will share her adopted voice about her spiritual and psychological process toward finding wholeness using a hermeneutical process of inquiry. The (...) voices of birth mothers who relinquished their children will also be included. Voice is then explored to be an essential component of the embodied feminine, in turn becoming a catalyst of psychospiritual growth and developmental awakening for female adoptees. (shrink)

In phenomenological research, layered understandings emerge from a complex process of experiencing and reflection, engaged in by both researcher and participant. Researcher and participant engage in a dance, moving in and out of experiencing and reflection while simultaneously moving through a shared intersubjective space that is the research encounter. If researchers are to empathise - imaginatively project themselves into participants’ experience - they need to be open to this intersubjective space. First, I describe and reflect upon two particular moments of (...) empathy which have arisen in two different phenomenological research interviews. I then attempt to make sense of these encounters with reference to phenomenological theory and philosophy related to empathy and intersubjectivity. A final section discusses some dilemmas we face as researchers when we apply empathy in our phenomenological research practice and considers the epistemological status of our empathic findings. (shrink)

In this paper, we explore the role of the lived body in meaningful understanding beyond linguistic conceptualization in phenomenologically oriented inquiries. In this exploration we consider the role of visuality and enactment as possibilities for accessing meaning beyond language-bound descriptions of the phenomenon of moving childhoods--that is, children's lived experiences of immigration. We suggest that immigration is an experience that interrupts the familiarity of the lifeworld, and thus brings immigrant children's awareness of their bodies to a conscious level. We ask: (...) What methods of inquiry can be used to access more directly the "embodied understanding" and, in particular, the lifeworlds of immigrant children as they leave the familiar "home world" and enter the "alien world" of a new school? In addressing this question, we focus on one aspect of phenomenological inquiry--gathering experiential accounts, or lived experience descriptions, in investigating childhood phenomena--which presents a particular challenge to researchers working with young children. We present an example of a method that bridges hermeneutic phenomenology and arts-based research methodology developed specifically to engage immigrant children bodily in accessing their lived experiences of their first day of school in the host country, and in the development of a polymedia text showing these experiences. We believe that the example demonstrates how fotonovela facilitates immigrant children’s recollection of and reflection on their experience of being at the door of a new classroom. Moreover, the production of visual texts, when shared with or read by others, has an evocative power similar to that of a phenomenological text. Thus, we argue, fotonovela is a particularly suitable method for engaging children in developing polymedia descriptive texts about their lived experiences. (shrink)

Attention is drawn to the movements of the body and to the ethical imperative that emerges in compelling, flowing moments of teaching. Such moments of teaching are not primarily intellectual, discursive events, but physical, sensual experiences in which the body surrenders to its own movements. Teaching is recognized momentarily as a carnal intensity embedded in and emerging from the flesh. The ethical imperative to this teaching is felt proprioceptively and kinaesthetically when one holds in self-motion the well-being of another as (...) being of the same flesh. The teaching caress offers a primary example. This gesture of intimacy discloses an embodied ethic that contrasts with the transcendental ethics of curricular prescriptions, professional codes of conduct, and the presumptions of self-monitoring behavior. It is a gesture of care for another person, without fastidious carefulness. It is a gesture of pure duration, without sanctimonious purity, in its contact with the beauty, truth and value of the teachable moment. From earliest engagements with children to the dynamics of the university classroom, what makes for good teaching is essentially attentiveness to intimate gestures, such as the caress, that guide teachers kinethically in the moment. (shrink)

This paper gives continuity to the criticism, undertaken in two papers previously published in this journal, of transpersonal systems that fail to discriminate between nirvanic, samsaric, and neithernirvanic-nor-samsaric transpersonal states, and which present the absolute sanity of Awakening as a dualistic, conceptually-tainted condition. It also gives continuity to the denunciation of the false disjunction between ontogenically ascending and descending paths, while showing the truly significant disjunction to be between existentially ascending and metaexistentially descending paths. However, whereas in the preceding paper (...) the focus was on Wilber’s so-called integral system, in this paper the focus of the main body is on the systems of Washburn and Grof. It features an appendix discussing psychedelics and the use of the term entheogens in their regard, and another appendix showing Wilber’s system to give continuity to the Orphic dualism of Pythagoreans, Eleatics, and Plato, and the covert Orphic dualism of Neo-Platonics. (shrink)

This paper offers an account of how to engage one phenomenologically orientated version of relational research based on ideas from existential phenomenological philosophy as well as Gestalt theory, relational psychoanalysis, intersubjectivity theory and feminist methodology. Relational dynamics (both conscious and unconscious) between researcher and co-researcher are explored reflexively using illustrations from various phenomenological projects in which the author has been involved. The relational approach to phenomenology described involves attending to four interlinked dimensions: open presence, embodied intersubjectivity, dialogic co-creation and entangled (...) selves. The paper aims to show the importance of retaining an open, empathic, embodied presence to another's personhood while acknowledging the power of dialogue to bring to life new realities. Data is seen to emerge out of the researcher/co-researcher relationship and is mutually co-created in this encounter as each touches and impacts on the other. What we can learn and know about another arises within the intersubjective space between. In this zone of ambiguity and uncertainty, the unforeseen hovers and layered meanings invite discovery. (shrink)