The paper deals with the Sartrean concept of lived experience which constitutes a bridge between phenomenology and Marxism, psychology and ontology, individual and society, as well as between philosophy and literary criticism. The notion of lived experience is rooted in psychology, at the same time being embedded in literary criticism and phenomenology. It is interlinked with the notions of facticity, contingency, singularity, intersubjectivity, and body in the Being and Nothingness, and became the theoretical base of Sartre’s (...) essays on Baudelaire, Genet, and especially of that on Flaubert. This lived experience is closely related to the Sartrean phenomenological concept of nature which consists in the non-reflexive conscience of our own presence-at-theworld, including corporeality. (shrink)

Background: Troubled conscience among nurses and other healthcare workers represents a significant contributor to healthcare worker moral distress, burnout and attrition. While research in this area has examined critical care in hospitals, less knowledge has been obtained from long-term care contexts such as nursing homes, despite widely recognised challenges with regard to vulnerable patients, increasing workload and maintaining workforce sustainability among nurses. Objective: The aim of this study was to illuminate and interpret the meaning of the lived (...) class='Hi'>experience of troubled conscience among registered nurses (RNs) working in nursing homes. Research design: This qualitative research employed narrative interviews with eight nurses to obtain essential meanings of their lived experiences of troubled conscience. The interview texts were analysed using a phenomenological hermeneutic approach. Ethical considerations: Participation was voluntary, informed and was conducted with written consent. The Norwegian Centre for Research Data approved the data processing of personal data. Findings: The analysis uncovered two themes: (1) troubled conscience means abandoning ideals, with the subthemes: failing dependent patients; being disloyal to colleagues; being inadequate in the performance of work tasks and (2) troubled conscience means facing realities, with the subthemes: accepting being part of the system; responding to barriers. Discussion: Troubled conscience meant experiencing continuous and simmering tension between one’s ideals and realities and feeling a drive to preserve accountability and one’s moral integrity. Endangered ideals were often under cross-pressure and included humanistic values, professional values, working life values and the values of the organisation. Conclusion: Nurses’ troubled conscience refers to a struggle, but also a force that plays out at various levels and arenas in long-term care. Openness and dialogue about how professional values and the welfare state’s intentions can be realised within the given framework are important for individual nurses’ occupational health as well as the quality of care provided to patients. (shrink)

ABSTRACT: In this paper, I demonstrate the pivotal function of consciousness in the second part of Phenomenology of Perception. A new meaning of the notion avoids the alternative between empiricism and intellectualism that gives this second part its structure. Consciousness, bogged down with the world, is neither only a state, nor only an act; in other words, it conveys life, conceived by Merleau- Ponty as a ‘living’ and a ‘making.’ Thus, it has a metaphysical dimension that renders it irreducible to (...) experience. Consciousness, which I show is both ‘original’ and ‘philosophical,’ corresponds to an effective comprehension of contradiction in everything. (shrink)

This paper explores my personal journey of where, when, and how I have “landed” to now. It is a sketch of my intellectual development and the impact of cross-cultural sources on my work, my thinking, and my visual practice. I follow a chronological way of looking at how I became informed about philosophy, art history, practice, and Indigenous ways of knowing for the sake of clarity. Although one’s life is not linear and operates in a more cyclic way, I reveal (...) how I was influenced by the diverse lived experiences from childhood up until now. (shrink)

From social media to the halls of academia all the way to the White House, everyone is talking about “lived experience”. Yet, there is considerable confusion about what, precisely, the term means. Part of this confusion results from the lack of awareness about the origin of the term and the philosophical need that it was introduced to address. Accordingly, the first aim of this essay is to elucidate the meaning of “lived experience” by teasing out and (...) enumerating its various features as found in the thought of Wilhelm Dilthey, who first developed and popularized it as a philosophical concept. The second goal is to critique the use of “lived experience” in contemporary academic and political discourse. Lived experience is simultaneously denigrated by those who regard it as merely subjective and exalted by those who regard it as epistemically authoritative. A return to Dilthey’s original formulation reveals that both of these attitudes are predicated on misunderstandings of the nature of lived experience. (shrink)

Context: The majority of contemporary enactivist work is influenced by the philosophical biology of Hans Jonas. Jonas credits all living organisms with experience that involves particular “existential” structures: nascent forms of concern for self-preservation and desire for objects and outcomes that promote well-being. We argue that Jonas’s attitude towards living systems involves a problematic anthropomorphism that threatens to place enactivism at odds with cognitive science, and undermine its legitimate aims to become a new paradigm for scientific investigation and understanding (...) of the mind. Problem: Enactivism needs to address the tension between its Jonasian influences and its aspirations to become a new paradigm for cognitive science. By relying on Jonasian phenomenology, contemporary enactivism obscures alternative ways in which phenomenology can be more smoothly integrated with cognitive science. Method: We outline the historical relationship between enactivism and phenomenology, and explain why anthropomorphism is problematic for a research program that aspires to become a new paradigm for cognitive science. We examine the roots of Jonas’s existential interpretation of biological facts, and describe how and why Jonas himself understood his project as founded on an anthropomorphic assumption that is incompatible with a crucial methodological assumption of scientific enquiry: the prohibition of unexplained natural purposes. We describe the way in which phenomenology can be integrated into Maturana’s autopoietic theory, and use this as an example of how an alternative, non-anthropomorphic science of the biological roots of cognition might proceed. Results: Our analysis reveals a crucial tension between Jonas’s influence on enactivism and enactivism’s paradigmatic aspirations. This suggests the possibility of, and need to investigate, other ways of integrating phenomenology with cognitive science that do not succumb to this tension. Implications: In light of this, enactivists should either eliminate the Jonasian inference from properties of our human experience to properties of the experience of all living organisms, or articulate an alternative conception of scientific enquiry that can tolerate the anthropomorphism this inference entails. The Maturanian view we present in the article’s final section constitutes a possible framework within which enactivist tools and concepts can be used to understand cognition and phenomenology, and that does not involve a problematic anthropomorphism. Constructivist content: Any constructivist approach that aims for integration with current scientific practice must either avoid the type of anthropomorphic inference on which Jonas bases his work, or specify a new conception of scientific enquiry that renders anthropomorphism unproblematic. (shrink)

The aim of this article is to demonstrate the usefulness of qualitative research for studying the ethics of care, bringing to light the lived experience of health care recipients, together with the importance of methods that allow reconstruction of the processes underlying this lived experience. Lived experiences of families being approached for organ donation, parents facing the imminent death of their child and patients being treated using stem cell transplantation are used to illustrate how ethical (...) principles are differentiated, modified or contradicted by the narrative context of persons concerned. The integration of empirical data into ethics will help caregivers in their ethical decision making and may enrich care ethics as a narrative and interpretative field. (shrink)

The world is “already there” before reflection begins and this is the launching place of philosophy; philosophers are driven to understand the hidden structures of experience and the world. This is no mere common curiosity; there is a voracity about this philosophical curiosity. Unlike scientists who also seek to understand hidden structures, such as the biologist with regard to the biosphere, the philosopher aims to explore even below those levels; not just to find causal and mechanistic explanations, but to (...) interrogate ontologies, reasons, meaning, purpose and value underlying and supporting the structures. Importantly, for phenomenologists, there is no pretence that any absolute or objective stance is possible. The “objectivism” of phenomenologists is more one of consensus; that you will see or understand what I see or understand if you are situated where I am. And at the same time the world that is interrogated is not a fixed, closed system – it is dynamic and emergent. Thus, it is an objectivism that is progressive and always up for negotiation. The claim of some philosophers and scientists that they can assure an absolute objectivity is rejected by phenomenologists because it is impossible to eliminate the subject, and all events (including scientific experiments) carry a date and location. There are no disembodied a-cosmic subjects; subjects are always situated temporally, physically and culturally. (shrink)

"The conception of 'lived experience' marks my change since L'Etre et le Néant ... L'Etre et le Néant is a monument of rationality. But in the end it becomes an irrationalism, because it cannot account rationally for those processes which are 'below' consciousness and which are also rational, but lived as irrational. Today, the notion of 'lived experience' represents an effort to preserve that presence to itself which seems to me indispensable for the existence of (...) any psychic fact, while at the same time this presence is so opaque and blind before itself that it is also an absence from itself."1. (shrink)

The aim of this article is to demonstrate the usefulness of qualitative research for studying the ethics of care, bringing to light the lived experience of health care recipients, together with the importance of methods that allow reconstruction of the processes underlying this lived experience. Lived experiences of families being approached for organ donation, parents facing the imminent death of their child and patients being treated using stem cell transplantation are used to illustrate how ethical (...) principles are differentiated, modified or contradicted by the narrative context of persons concerned. The integration of empirical data into ethics will help caregivers in their ethical decision making and may enrich care ethics as a narrative and interpretative field. (shrink)

A single mother is a person who is accountable for raising their children alone because they do not have a husband or live-in partner. Single mothers claim to have no co-parenting relationships at all, comparing single parents to those who are married, cohabiting, or without children, single parents experience the worst work-life balance. A single parent may feel overwhelmed by the demands of juggling child care, a career, paying bills, and maintaining household responsibilities. Single-parent households frequently deal with several (...) extra obligations and possible complications that other families would not. The study also emphasizes the difficulties and coping mechanisms faced by contractual single parents as well as their lived experiences. The study's findings, which were based on an Interpretative Phenomenological Analysis, were as follows: (1) Work-life balance can be difficult for single parents. They struggle to keep their jobs while taking care of their family because they are the only ones in charge of the children. (2) Single contractual mothers face particular difficulties due to a lack of resources for basic expenses. (3) Contractual single women lean on their kids, the good people in their lives, and their faith in God to get through problems. (shrink)

To engage with the subtle philosophical implications of the hermeneutical term “lived experience” (Erlebnis) requires a referential differentiation not customary within Anglo‐Saxon empirical thought. Within Erlebnisse, the meaning of the terms understanding and experience become coterminous. In Gadamer's mind, “Erlebnis” is more a psychological category of experience whereas “Erfahrung” denotes a hermeneutical category of experience which explains its recursive nature. Epistemologically speaking, Erlebnisse represent circular units of experience. Erlebnisse understood as units of intense, immediate, (...) personal feeling can only ever convey the psychological predicament of the reading subject. Gadamer's philosophical language probes the limits of conventional usage when he implies that Erfahrungen would be better thought of as distinct occasions in ongoing processes of encounter, negotiation, and engagement. Gadamer's philosophy of Erfahrung exposes the arrogance, presumption, and folly of any claim to economic and political certainty that does not acknowledge or calculate for alternative outcomes. (shrink)

Background Patients with intellectual developmental disabilities (IDDs), as members of a vulnerable population, require specialized care that many ICU nurses feel inadequately prepared to provide. The complexity of caring for IDD patients often leads to feelings of moral distress, self-doubt, and a struggle to maintain resilience among ICU nurses. Research question/aim/objectives This study aims to explore ICU nurses’ lived experiences caring for patients with IDD. Research design A descriptive, phenomenological qualitative approach was used along with inductive analysis to explore (...) the meanings ICU nurses attribute to experiences caring for IDD patients. Participants and research context ICU nurses ( N = 20) who met inclusion criteria were purposively sampled. Ethical considerations The study received ethical approval from an institutional review board. Informed consent was obtained from all participants. Findings/results Three main themes emerged from the analysis. First, in main theme 1, If Only I Had Known More, nurses reported insufficient training specific to IDD care, expressing shame about their knowledge gaps. Second, in main theme 2, They Deserve Better, nurses highlighted the lack of resources and institutional support, complicating efforts to deliver appropriate care. Finally, in main theme 3, It Weighs on My Soul, nurses reflected on the emotional toll of caring for IDD patients, discussing subthemes such as self-doubt, emotional detachment, coping efforts, witnessing isolation, and moral distress. Discussion These findings highlight personal, educational, and systemic gaps shaping ICU nurses’ experiences with IDD patients. Limited training and insufficient resources intensified moral distress. There is an urgent need for IDD-oriented education, institutional support, and policies that promote compassionate, tailored care. Conclusions Findings suggest there is a strong alignment with the ethics of care framework. Such a connection emphasizes the need for systemic changes to empower ICU nurses to deliver compassionate, individualized care to IDD patients and enhance professional resilience and patient outcomes. (shrink)

In this paper, I argue for reading Simone de Beauvoir’s call, in The Ethics of Ambiguity, to assume our ambiguity as a call to live experimentally. This paper has three mutually reliant strands of analysis: first, I draw attention to and catalogue some instances of Beauvoir’s use of scientific example; second, I derive, from a close and intertwined reading of those examples, implications about ambiguous subjectivity; in order to, third, suggest that those implications lead to the idea that the demand (...) to assume our ambiguity can be read as a demand to take up an experimental ethos. I show that such an ethos is predicated on making claims about a world that always escapes us, in which freedom is concretely engaged as the capacity to find and make meaning. (shrink)

Open peer commentary on the article “Excavating Belief About Past Experience: Experiential Dynamics of the Reflective Act” by Urban Kordeš & Ema Demšar. Upshot: The theme of lived experience involves an intensely personal, subjective, existential dimension; if this is not taken up, something essential is missing.

This book explores the lived experience of being at home as well as being homeless. Being at home or not is typically a matter of being at a place or not, where such a place is carved out of space and designated as such. It is a place that is both empirical and trans-empirical. When one is at home or not at home, one typically has in mind an inhabited place. To inhabit or not to inhabit it is (...) to find oneself in a place that has an affective presence or absence. In either case, affectivity points to a lived place where lived experience is constituted and displayed. Thus, in this context, affectivity becomes more than the subject of empirical psychology. If psychology were to have access, it would be in the context of phenomenological or existential psychology – a psychology that has its roots in the sensible world and, hence, a psychology that expresses an aesthetic dimension. Each of the contributors in this book extends an invitation to the readers to participate in constituting, extending, and sharing with others the sense of either being at home or of being homeless. This book appeals to students, researchers as well as general interest readers. (shrink)

This essay attempts to integrate Robert Bernasconi’s interpretation of the lived experience of the colonized in Frantz Fanon in accordance with Sartre’s “regressive-progressive” method with a psychoanalytical investigation of affectivity. Fanon notes that the affectivity of the colonized is overexcited; however, he also points to various kinds of displacements. The psychoanalytical theory posits that under conditions of oppression, defensive mechanisms encounter the lived experience of feeling. In traumatic situations, affect does not spontaneously translate into feelings. Fanon (...) argues that the tendency to adapt to the harsh reality of colonialism is not without immense tension. His challenge in The Wretched of the Earth is an intervention in the psyche of the colonized. In The Wretched of the Earth, he creates an imaginary and symbolic space about revolution and the process of decolonization, aiming to transform the colonized’s awareness of oppression through bodily affects into a space capable of accommodating feelings. (shrink)

One of the main highlights from last year’s event was the 2022 Philippine National and Local Elections. The Philippine elections involve a lot of people interaction from poll workers and other deputized agencies. Further, this study explores the lived experiences, challenges, and coping mechanisms of poll watchers during the 2022 Philippine election. Employing the Interpretative Phenomenological Analysis, the findings of this study were: (1) Filipino workers value a good-paying job and preferred meaningful work. (2) Amidst the experiences and challenges, (...) the poll watchers remain determined and motivated to take part in the seasonal election. (3) Poll watchers must be physically, emotionally, and mentally prepared to participate in this crucial work. Mainly, pollwatching is a self-reliant job. (shrink)

This book analyses the dynamic relationship between art and subjective consciousness, following a phenomenological, pragmatist and enactive approach. It brings out a new approach to the role of the body in art, not as a speculative object or symbolic material but as the living source of the imaginary. It contains theoretical contributions and case studies taken from various artistic practices (visual art, theatre, literature and music), Western and Eastern, the latter concerning China, India and Japan. These contributions allow us to (...) nourish the debate on embodied cognition and aesthetics, using theory-philosophy, art history, neuroscience-and the authors' personal experience as artists or spectators. According to the Husserlian method of "reduction" and pragmatist introspection, they postulate that listening to bodily sensations-cramps, heartbeats, impulsive movements, eye orientation-can unravel the thread of subconscious experience, both active and affective, that emerge in the encounter between a subject and an artwork, an encounter which, following John Dewey, we deem to be a case study for life in general. Ce livre analyse la relation dynamique entre l'art et la conscience subjective, selon une approche phénoménologique, pragmatiste et enactive. Il vise à faire émerger une nouvelle approche du rôle du corps dans l'art, non pas comme objet spéculatif ou matériau symbolique, mais comme source vivante de l'imaginaire. Les contributions théoriques et les études de cas sont prises à diverses pratiques artistiques (arts visuels, théâtre, littérature et musique), occidentales et orientales, ces dernières concernant la Chine, l'Inde et le Japon. Selon la méthode husserlienne de réduction, en écho à l'introspection pragmatiste, les textes témoignent que l'écoute des sensations corporelles - crampes, battements de coeur, mouvements pulsionnels, orientation des yeux - mises en jeu par l'oeuvre, permet de dénouer le fil de l'expérience inconsciente, à la fois kinesthésique et affective, qui émerge dans la rencontre entre un sujet et une oeuvre d'art, une rencontre comprise, à la manière de Dewey, comme un cas d'école de la vie en général. (shrink)

In a passage through Moritz Schlick’s œuvre, the intention of the present essay is to show the way in which the distinction between knowledge and lived experience, between theoretical and practical decisions—a distinction decisive for the Vienna Circle in general—rests on a definite fundament in Schlick: he develops already in his early work Wisdom and especially in his treatise Problems of Ethics a concept of the social character of man, a character that proves to be—and the principal task (...) of the present essay is to show this—the basis on which the strict separation between knowledge and lived experience appears as a necessary requirement independent of every critique of the conditions of knowledge. Here a key role is granted to Schlick’s concept of play, in terms of which the common determinacy of knowledge and lived experience is thought, a determinacy in which alone they are able to correspond to their social reality. (shrink)

This book delivers philosophy’s first sustained examination of handedness: being left-handed, right-handed, etc. It engages literature from phenomenology and continental philosophy, analytic philosophy, laterality studies, cognitive science and psychology, gender studies and feminist philosophy, sociology, political science, and more to provide a systematic accounting of the nature of handedness, its basis in lived experience, its effects on bodily performance, its role in varieties of inequality, and its part in oppression and liberation. As a radical asymmetry in the body, (...) handedness plays a key role in human flourishing. It informs both personal bodily movement and social life, from handshakes and high fives to high tech tools made for one hand or the other. Moreover, with left-handers making up just 10% of the population, handedness presents a significant inequality in lived experience. To live and live well, we must understand handedness. (shrink)

Context: The founding idea of neurophenomenology is that in order to progress in the understanding of the human mind, it is indispensable to integrate a disciplined study of human experience in cognitive neuroscience, an integration which is also presented as a methodological remedy for the “hard problem” of consciousness. Problem: Does neurophenomenology succeed in solving the hard problem? Method: I distinguish two interpretations and implementations of neurophenomenology: a light or “mild” neurophenomenology, which aims at building correlations between first-person descriptions (...) and neural recordings, and tries to evaluate the validity of first-person descriptions through objective criteria; and a deep or radical neurophenomenology, which aims at investigating the process of co-constitution of the subjective and the objective poles, within lived experience, and tries to evaluate first-person descriptions through processual criteria. Results: While mild neurophenomenology does not solve the hard problem, radical neurophenomenology solves it by dissolving it. Exploring the early stages of phenomenal processes such as the emergence of a perception or an idea highlights: a dimension of experience where the separation usually perceived between the subjective and the objective poles vanishes; micro-actions that instant after instant create and support this process of co-constitution, which Varela called “enaction.” This involves on the one hand experiencing concretely the dissolution of the hard problem, and on the other hand verifying the theory of enaction in lived experience. Implications: Radical neurophenomenology is a research programme that enables us to investigate precisely the mutual unfolding of the subjective and objective poles, from its most primitive phases such as perceptual events, to its latest phases such as the co-construction of scientific objectivity and intersubjectivity. (shrink)

With the surge of the COVID-19 pandemic, online sellers faced challenges in managing their online business daily. Aside from it, their work-life balance has been negatively affected as well, considering that they work from home and are responsible for household responsibilities. Thus, this study is conducted during the pandemic and gathered data using a semi-structured interview through Messenger call. It is conducted to explore the lived experiences of online sellers and how they managed their online business and personal life. (...) It also determines the specific challenges they’ve encountered and how they coped with them. Lastly, this study aims to map out how these experiences will benefit online sellers and consumers and explain that online selling can be both sustainable and convenient in terms of earning a good living and meeting their daily needs. Moreover, three major conclusions emerged from this study’s findings: (1) online sellers faced psychological and physical difficulties in managing their online business during the pandemic, (2) online sellers discovered ways on how to cope with the struggles they are facing, and (3) online sellers reflected on their experience to be more effective in the online selling industry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:To Glimpse Beauty and Awaken Meaning:Scholarly Learning as Aesthetic ExperienceAnna NeumannIntroductionIn this article, I portray university professors' scholarly learning as a location for aesthetic experience. To do so, I explore the intellectual and creative narratives of individuals who, with tenure newly in hand, position themselves to engage with beauty and to pursue its meanings, expressed distinctively through the subjects, creations, and questions of scholarly disciplines and professional fields. (...) In interviews, scholars — professors with tenure in major research universities — described the sparks of beauty they experience in their scholarly work. For many, such moments of beauty, and often of deep engrossment, had recurred through life. Yet these were truly "moments": brief, bounded, hard to evoke, and by no means continuous, assured, or predictable. They were hard won. Many of the professors I interviewed referred to persistent struggles to craft scholarly agendas, communities, collaborations, and work lives that might invite the aesthetic glimmer, however brief. Many drew for insight and inspiration on childhood memories of beauty to guide their intellectual and creative pursuits in adulthood. They hitched present-day desires for moments of passionate thought to vivid memories — what they saw and felt in their earliest, often out-of-school encounters with an aesthetic they would pursue through their lives. Even now, in tenured university professorships, they relied on these deeply imprinted images to light their intellectual ways.1I also claim that scholars may experience aesthetic moments as deeply emotional and personal. This is not something I inferred; this is something the professors I interviewed said to me — directly, repeatedly, with emotion. [End Page 68] Yet I am something of an organizational realist, and the social sciences strand of my conscience impels me to pepper these scholars' accounts of recurrent beauty in their lives with less than beauteous recognition of a hard academic fact: that within the normative structure of academe, the personal (and emotional) meanings infusing professors' scholarly learning get short shrift. Public academic talk about the personal meanings of one's work, or the emotional content of study, is largely taboo. The press for institutional survival, social legitimacy, and financial and political gain typically call for presentations of scholarship as objective and outwardly directed, negating the personal origins of research in researchers' lives.2 Scholarly learning as an aesthetic awareness — as moments of fused insight and emotion, as dazzling sensations of coming to know, as frustration over ideas that unravel or that will not gel — is often lost in translation between the personal life from which it derives and the modern profession, career, and organization within which it is housed and enacted.I worry that this lost awareness of scholarly learning, occurring in large scale, forces questions about its social worth. Yet to persist, scholarly learning requires substantial social legitimation, appreciation, and support. I suggest further that this state of affairs calls for response: that to garner societal understanding for and support of scholarly learning as a setting for pursuits of beauty and as the communal mission of higher education, we must learn to talk out loud, and in educative ways, about it. However, we, as scholars and learners ourselves, must understand, first, what it is that we are defending and then represent its worth to publics who may learn to care about it. We must first define among ourselves what scholarly learning means, what it takes to engage it, and what it entails — cognitively, professionally, aesthetically, and emotionally. My aim in this paper is to advance this collegial conversation by addressing its possibly most contentious element: its beauty, its emotion, its personal meanings in scholars' lives.3Roots of the StudyGiven that we have no well-honed public-professional vocabulary for speaking coherently about professors' scholarly learning and aesthetic experience, I devote this article to defining and exploring these terms. In earlier writing on this topic, I used the psychology of peak experience, as defined by Mihaly Csikszentmihalyi, to frame professors' representations of passionate thought in scholarship.4 In this article, I seek to advance the concept of passionate thought as scholarly experience by exploring its aesthetic contents, namely its concerns with beauty. I begin by presenting the roots of the exploration — in... (shrink)

The role of experience in the process of behavioral refinement has been undertheorized by philosophers of neuroscience and neuroscientists. By examining sleep studies in behavioral neurobiology, I show that scientists frequently invoke a variety of lived experiences—what I call experientially derived notions—to refine the behavior under investigation. Of note, these behaviors must remain sufficiently fuzzy throughout experimentation to permit refinement. The aim of this article is to recognize that neuroscientists’ use of lived experience necessarily helps refine (...) behaviors and render those behavioral terms relevant to human life. (shrink)

The concept of multiplicity describes the fluid nature of identity and experience in the wake of postmodernity. Yet the question of how we negotiate and maintain our identities, despite our multiplicities, requires phenomenological clarification. I suggest that recognition of multiplicity needs to be combined with an acknowledgement of continuity, however minimal. I maintain that this continuity is evidenced in our pre-reflective self-awareness, embodiment and habitual activities. Our authorship of life narratives and our ability to deliberate and shape our identities (...) takes place against the background of our lived, prereflective experience. I develop the notion of prereflective self-awareness using the work of Sartre, Heidegger and Merleau-Ponty. I suggest that prereflective self-awareness, embodiment and habitual activity are themselves shaped by our participation in sociocultural frameworks that give meaning to our lives. (shrink)

People with lived experience are individuals who have first-hand experience of the medical condition being considered. The value of including the viewpoints of people with lived experience in health policy, health care, and health care and systems research has been recognized at many levels, including by funding agencies. However, there is little guidance or established best practices on how to include non-academic reviewers in the grant review process. Here we describe our approach to the inclusion (...) of people with lived experience in every stage of the grant review process. After a budget was created for a specific call, a steering committee was created. This group included researchers, people with lived experience, and health systems administrators. This group developed and issued the call. After receiving proposals, stage one was scientific review by researchers. Grants were ranked by this score and a short list then reviewed by people with lived experience as stage two. Finally, for stage three, the Steering Committee convened and achieved consensus based on information drawn from stages one and two. Our approach to engage people with lived experience in the grant review process was positively reviewed by everyone involved, as it allowed for patient perspectives to be truly integrated. However, it does lengthen the review process. The proposed model offers further practical insight into including people with lived experience in the review process. (shrink)

In the past 50 years, an ethical-legal boundary has been drawn between treatment and research. It is based on the reasoning that the two activities pursue different purposes. Treatment is aimed at achieving optimal therapeutic benefits for the individual patient, whereas the goal of scientific research is to increase knowledge, in the public interest. From this viewpoint, the patient’s experience should be clearly distinguished from that of a participant in a clinical trial. On this premise, two parallel and mutually (...) exclusive regimes have been established. Yet in the case of deep brain stimulation (DBS), this presentation is a poor fit, for both the patient’s lived experience and medical practice and research. The frictions may be explained by the specificities of the treatment (including surgery and medical devices) and of the pathologies concerned (chronic and evolutive), and by the characteristics of the medical team implementing the treatment. These particularities challenge the dominant frame of reference in medical bioethics and cause difficulties for the current legal framework in fulfilling its dual role: to protect patients while supporting the development of innovative treatments. The dominant model is still the clinical trial for medication safety and legal requirements of drug market regulation. However, DBS forces us to reflect on a medical device that is permanently implanted in the brain by highly specialized multi-disciplinary neurosurgical teams, for the treatment of chronic evolutive diseases. These devices demand fine-tuning on a case-by-case basis and there is still a lot to discover about why DBS is effective (or not). As a result, the wall between treatment and research is osmotic: many discoveries are made incidentally, in the course of treatment. The following study begins with these observations, and suggests that we review legal provisions (especially in French and United States law) so that they are better adapted to the first-person needs and experience of the patient undergoing brain stimulation. (shrink)

This editorial presents a special issue gathering four contributions about the patient’s lived experience in the context of deep-brain stimulation. It aims at clarifying the meaning of such an experience and its scope for medical practice, the health system and its legal frame.

Due to the COVID-19 pandemic, preschool teachers must quickly adjust to online education. During COVID-19, teachers have been forced to embrace technology. This study investigates the lived experiences and challenges of preschool teachers. Employing the Interpretative Phenomenological Analysis, the findings of this study were: It was found that managing parent expectations and dealing with challenging parent behavior were among the sources of stress for preschool teachers. This fear of being judged or criticized by parents could influence their teaching practices (...) and interactions with students, leading to feelings of anxiety or insecurity. Further, preschool teachers faced challenges in implementing blended learning, including technological issues, a lack of support and resources, and difficulties creating engaging online content. However, as teachers gained more experience and knowledge about effectively using online tools and technologies for instruction, these challenges became more manageable. Also limited or unreliable internet connectivity was also a significant challenge faced by teachers and students in the transition to online learning. The digital divide and various technical, bandwidth, and security concerns exacerbated it. Internet connection was a major frustration for her during online classes as it affected her ability to communicate and teach her students effectively. Moreover, preschool teachers have had to adapt to the challenges of blended learning by implementing various strategies and making preparations to guide and support their students effectively. These strategies have included using games and other engaging activities to keep students motivated and engaged, developing online lesson plans, and using online teaching platforms and tools. However, the transition to blended learning has also been a source of stress for preschool teachers. They have had to manage additional workloads and responsibilities and deal with challenges such as supporting students with varying technology access and skills. (shrink)

Police officers are vital to maintaining security and the continuity of national functions. Thus, Police officers are more exposed to different kinds of psychological concerns. However, a female in this kind of profession, based on various studies, experienced higher levels of stress because of other factors. Further, the primary goal of this study is to investigate the psychological well-being, lived experiences, challenges, and coping mechanisms of female police officers. Employing the Interpretative Phenomenological Analysis, the findings of this study were: (...) (1) Female police officers had conceptualized themselves as brave, flexible, and adaptive. And they cope with stress with positive thinking that results in healthy psychological well-being. (2) Female police officers showed dedication and engagement to serve the people. They even used their resources for the public and sacrificed most of their time in the office. (3) Female police officers' primary motivation to continue their careers is their families, and serving the public brings joy to them. (4) However, female police officers experience disrespect while working in the field, and they always have fear in their life as police officers. Moreover, they need more time to spend with their families. Furthermore, it is highly suggested to provide opportunities for enhancing quality time with their family, specifically with their children. (shrink)

In this reflection, I use the lens of my lived experience to outline ideas to tackle mental disorder-related stigma. I advocate for a multidisciplinary approach that combines normative theoretical analysis with practical research. This involves advocating for fostering solidarity, addressing ethical considerations in recovery storytelling, and respecting local knowledge and practices. Additionally, I sketch how ethics of care and concepts of care can guide these efforts and call for further normative theoretical investigation to develop comprehensive and sensitive strategies (...) for reducing mental disorder-related stigma. (shrink)

We thank the commentators for the dialog and discussion they have proposed. We begin by remarking that telling and listening to stories are not an original thesis, especially if interpretive hermeneutics and phenomenology are central references. Academic and institutional settings are diverse if we consider the universe of empirical research grounded on philosophical methods and the teaching universe of practical and clinical disciplines, like psychiatry. The teaching of these disciplines frequently presents them merely as technics. A double reduction is performed: (...) the philosophical dimension of any and every technic is removed, and those who would benefit from this knowledge are presented as simple data... (shrink)

In this paper, I explore the bodily constitution of violence from a phenomenological perspective, contrasting the directly lived experience of violence with imagistic violence. The analysis involves examining one’s own embodiment from the first-person perspective in two distinct situations: as the agent of violence, anchored in one’s own “I can”, and as a passive victim, marked by vulnerability and helplessness. Each situation reveals specific particularities of the other’s adversity. The final section transitions to the imagistic experience of (...) violence, discussing how bodily markers are modified in this context. Using Kubrick’s iconic film A Clockwork Orange as an example, I illustrate the shift in bodily structures and the implications of imagistic violence. (shrink)

Background Equitable care is a fundamental value in the nursing profession. Healthcare workers have both a moral and professional duty to ensure that they do not discriminate. Aim This study aimed to explore how patients perceive equitable nursing care. Research design, participants, and research context This descriptive phenomenological qualitative research study used purposeful sampling to select 17 patients from various departments of a general hospital in southern Iran. The participants were then interviewed using a semi-structured in-depth interview format, which aimed (...) to delve into their experiences with equitable nursing care. The collected data were analyzed using Colaizzi's seven-step method and MAXQDA20 software. Ethical considerations Oral and written information about the study was provided before the participants gave their written consent. The transcribed interviews were de-identified. The study was approved by the Ethics Committee of Jiroft University of Medical Sciences. Findings The data analysis of the study identified three main themes and six subthemes that were related to the experiences of patients with equitable nursing care. The first theme, equitable care, encompassed subthemes such as nurses’ dedicated efforts to facilitate patient recovery and adherence to ethical behavior. The second theme, unconscious causes of inequitable nursing care, included subthemes such as unintentional discrimination stemming from organizational constraints and unconscious biases resulting from a lack of knowledge and skills. The third theme, discriminatory care, comprised subthemes such as deliberate discrimination based on personal traits and selective discrimination. Conclusion The study findings indicate that achieving equitable nursing care requires a multifaceted approach. This includes effective hospital management, organizational reforms, and regulatory enhancements. Additionally, it is crucial to pay close attention to the needs of patients, enhance nurses’ theoretical and practical skills in providing equitable care, fostering a culture of equality within healthcare settings, and consider the personality dimensions and moral characteristics of nurses. (shrink)

This book is a reflection on the complexity of educational change in China through the lens of a senior academic who has occupied many diverse roles in the academe, from political worker to dean of faculty. It narrates his journey through different layers of historical, societal, and institutional transformation while trying to make sense of his own life and work. In this book, the professor is situated at the intersection of history, culture, and society where the search for personal identity (...) becomes a lifelong project. Landmarks in his intellectual journey are used to elucidate the effects of early influences, significant others, challenges and opportunities, human agency, and professional capital. His story illustrates the vicissitudes of a long career that combines scholarship and administration, and offers lessons for survival, advancement, and leadership in the fluid environment of Chinese higher education institutions. (shrink)

Some two hundred years ago the course of philosophy was changed, and we shall in this paper take it for granted that we cannot return to an earlier standpoint. We have left behind, not simply the notion that we can penetrate the nature of things by pure reason, but also the idea that our knowledge moves in ever-widening circles of objectivity toward a standpointless comprehension of things. Absolute comprehension is a mere regulative idea, although even that is misleading if it (...) suggests that we could somehow speculate on what it would be like to circumscribe the world in some enormous final circle. The idea that the world is inexhaustible is part of this turning point, but that is in itself not a new idea. What is more to the point than an indefinitely long parade of new facts is the permanent possibility—even within the limits of some absolute but undiscovered conditions of thinking—of revising our human schemes, or, if you wish, of revising our concepts of what, relative to schemata, is to count as an element or part of a system, or as an instance of a general law. (shrink)

BackgroundEngagement of people with lived experience and members of the public is an ethically and scientifically essential component of health research. Authentic engagement means they are involved as full partners in research projects. Yet engagement as partnership is uncommon in practice, especially during priority-setting for research projects. What is needed for agenda-setting to be shared by researchers and people with lived experience and/or members of the public (or organisations representing them)? At present, little ethical guidance exists (...) on this matter, particularly that which has been informed by the perspectives of people with lived experience and members of the public. This article provides initial evidence about what they think are essential foundations and barriers to shared decision-making in health research priority-setting and health research more broadly.MethodsAn exploratory, qualitative study was conducted in 2019. 22 semi-structured interviews were performed with key informants from the UK and Australia.ResultsThree main types of foundations were thought to be essential to have in place before shared decision-making can occur in health research priority-setting: relational, environmental, and personal. Collectively, the three types of foundations addressed many (but not all) of the barriers to power sharing identified by interviewees.ConclusionsBased on study findings, suggestions are made for what researchers, engagement practitioners, research institutions, and funders should do in their policy and practice to support meaningful engagement. Finally, key international research ethics guidelines on community engagement are considered in light of study findings. (shrink)

This paper examines how young peoples’ lived experiences with personal technologies can be used to teach engineering ethics in a way which facilitates greater engagement with the subject. Engineering ethics can be challenging to teach: as a form of practical ethics, it is framed around future workplace experience in a professional setting which students are assumed to have no prior experience of. Yet the current generations of engineering students, who have been described as ‘digital natives’, do however (...) have immersive personal experience with digital technologies; and experiential learning theory describes how students learn ethics more successfully when they can draw on personal experience which give context and meaning to abstract theories. This paper reviews current teaching practices in engineering ethics; and examines young people’s engagement with technologies including cell phones, social networking sites, digital music and computer games to identify social and ethical elements of these practices which have relevance for the engineering ethics curricula. From this analysis three case studies are developed to illustrate how facets of the use of these technologies can be drawn on to teach topics including group work and communication; risk and safety; and engineering as social experimentation. Means for bridging personal experience and professional ethics when teaching these cases are discussed. The paper contributes to research and curriculum development in engineering ethics education, and to wider education research about methods of teaching ‘the net generation’. (shrink)

This reflection focuses on lived experience with the Technological Other (Quasi-Other) while pursuing creative video and film activities. In the last decade work in the video and film industries has been transformed through digital manipulation and enhancement brought about by increasingly sophisticated computer technologies. The rules of the craft have not changed but the relationship the artist/editor experiences with these new digital tools has brought about increasingly interesting existential experiences in the creative process. How might this new way (...) of being with technology change the craft and the crafter? Through a phenomenological understanding of Martin Heidegger, Maurice Merleau-Ponty, Don Ihde, and their contributions to the human-technology conversation, this essay moves to reveal the lived experiences of artists/editors who use computers to create by means of film and digital video formats. Exploring notions of lived space, lived body, lived time, and lived relation through the computer interface allows for digging deeper into inhabiting technology and experiencing the Technological Other. (shrink)

In this article, we entangle with Aaron Kuntz’s book The Responsible Methodologist, extending the conversation beyond research into the realms of teaching, learning, and daily lived practices as twenty-first century academics. Kuntz advocates for parrhesiastic living and inquiry, defined as truth-telling and intervention toward ends of disrupting normative practices of knowing and being and enacting socially just ends. We grapple with three philosophical ∼ theroetical propositions made by Kuntz: entangled knowing ∼ being; citizenship; and logics of extraction. Utilizing examples (...) from our own lived experiences, pedagogy, and inquiry, we open a series of philosophical and theoretical dialogues around these three topics to better understand their possibilities and limitations, grappling, and debating how they are jumping off points for living more parrhesiastically. (shrink)

With the rising poverty in the Philippines, Filipino farm workers in Agusan del Sur faced distinctive challenges in their homes and working environment. This study aimed to discuss Filipino farm workers’ lived experiences, challenges, and coping mechanisms. Filipino farm workers shared their experiences that tapped into their psychological aspects. Mainly, the problem was stress, worry, and frustration centered on poverty and educational attainment. Some farm workers were likely unaware of the main problem that prolonged their hardships. Still, most have (...) managed to fortify their mental health. This report indicates that most Filipino farm workers in Agusan del Sur have a healthy psychological well-being. However, this statement does not change the intensity of their struggle to survive. (shrink)

There is burgeoning interest in the field of “Islamic” bioethics within public and professional circles, and both healthcare practitioners and academic scholars deploy their respective expertise in attempts to cohere a discipline of inquiry that addresses the needs of contemporary bioethics stakeholders while using resources from within the Islamic ethico-legal tradition. This manuscript serves as an introduction to the present thematic issue dedicated to Islamic bioethics. Using the collection of papers as a guide the paper outlines several critical questions that (...) a comprehensive and cohesive Islamic bioethical theory must address: (i) What are the relationships between Islamic law (Sharīʿah), moral theology (uṣūl al-Fiqh), and Islamic bioethics? (ii) What is the relationship between an Islamic bioethics and the lived experiences of Muslims? and (iii) What is the relationship between Islamic bioethics and the state? This manuscript, and the papers in this special collection, provides insight into how Islamic bioethicists and Muslim communities are addressing some of these questions, and aims to spur further dialogue around these overaching questions as Islamic bioethics coalesces into a true field of scholarly and practical inquiry. (shrink)

Exploring teaching as an upper secondary school teacher through lived experience offers pedagogical insights that have been challenged over a period of 25 years, when neoliberal educational policies gradually transformed the conditions for teaching in Swedish schools. The article is grounded in the assumption that the teaching profession is complex and there are multiple tacit dimensions inherent in being and becoming a teacher. Several of these dimensions are captured by the notion of pedagogical tact and have to be (...) learned through practice. However, over the past few decades, the implementation of neoliberal policies in the Swedish education sector have changed the conditions for teaching, and created an area of tension between the teacher’s pedagogical alignment and the educational practices influenced by neoliberal values. The aim of the study is to describe how the author experienced these tensions, and what they meant for her becoming and being a teacher in three different pedagogical sites: a higher education preparatory program, a vocational preparatory program, and in adult education. The description is grounded in the lifeworld phenomenological approach and carried out through personal narrative. (shrink)