The articulation of enkinaesthetic entanglement

In this article I present an argument for the necessary co-articulation of meaning within our felt enkinaesthetic engagement with our world. The argument will be developed through a series of stages, the first of which will be an elaboration of the notion of articulation of and through the body. This will be followed by an examination of enkinaesthetic experiential entanglement and the role it plays in rendering our world meaningful and our actions values-realising. At this stage I will begin to extend Husserl’s notion of intentional transgression to the enkinaesthetic sphere of lived experience, and in support of this claim I will examine the theoretical and practical work of osteopathic manual listening [Gens & Roche 2014] and the ‘felt sense’ in focusing [Gendlin] which makes possible a shift from a somatic articulation to a semantic, and potentially conceptual, one. Throughout, my position will be compatible with Merleau-Ponty’s claim that “Whenever I try to understand myself, the whole fabric of the perceptible world comes too, and with it comes the others who are caught in it.” [Merleau-Ponty 1964a, p.15]

Doing it differently: Engaging interview participants with imaginative variation

Imaginative variation was identified by Husserl (1936/1970) as a phenomenological technique for the purpose of elucidating the manner in which phenomena appear to consciousness. Briefly, by engaging in the phenomenological reduction and using imaginative variation, phenomenologists are able to describe the experience of consciousness, having stepped outside of the natural attitude through the epochē. Imaginative variation is a stage aimed at explicating the structures of experience, and is best described as a mental experiment. Features of the experience are imaginatively altered in order to view the phenomenon under investigation from varying perspectives. Husserl argued that this process will reveal the essences of an experience, as only those aspects that are invariant to the experience of the phenomenon will not be able to change through the variation. Often in qualitative research interviews, participants struggle to articulate or verbalise their experiences. The purpose of this article is to detail a radical and novel way of using imaginative variation with interview participants, by asking the participants to engage with imaginative variation, in order to produce a rich and insightful experiential account of a phenomenon. We will discuss how the first author successfully used imaginative variation in this way in her study of the erotic experience of bondage, discipline, dominance & submission, and sadism & masochism (BDSM), before considering the usefulness of this technique when applied to areas of study beyond sexuality

Beyond words: Aesthetic knowledge and knowing in design

Aesthetic knowledge comes from practitioners understanding the look, feel, smell, taste and sound of things. It is vital to work in many organizational contexts. In this paper, we explore aesthetic knowledge and knowing in organizations through detailed observation of design work in the architectural practice Edward Cullinan Architects. Through our research, we explore aesthetic knowledge in the context of architectural work, we unpack what it is, how it is generated, and how it is applied in design projects, shared between practitioners and developed at the level of the organization. Our analysis suggests that aesthetic knowledge plays an important part in organizational practice, not only as the symbolic context for work, but as an integral part of the work that people do. It suggests that aesthetic reflexivity, which involves an opening up and questioning of what is known, is experienced as part of practice as well as a `time out' from practice

Neue Art des Denkens – über irgendetwas – und wie man daraus schreibt

A Process Model employs a new way of thinking which continually exceeds given concepts and assumptions, including its own. In order to understand the Process Model, the reader must refer directly to their own bodily-felt experience in the reading process because the new concepts mean the implicit change they make in the reading interaction itself. We fundamentally do not separate saying and what the saying is “about.” In the new model, saying is a change in what it is “about” and also a change in what can now be further said. The project, we could say, is to move beyond the old notion of language as one-to-one label relations, which mistakenly assumes that what is “real” already must have the kind of order which conceptual formulations have. We instead reverse the order by putting the living interaction first and making conceptual structure derivative. Actual events are always more intricate than how they can be conceptually formulated. By directly referring to this experiential “more,” to the intricate felt thickness of the situation or question, one then has a new particular from which one can speak, make new concepts, and move beyond the old logical determinacy. Now thinking and philosophy can explicitly work in a more-thanlogical relationship with “what” it is “about,” and also in a logical way whenever that is wanted. This paper offers some help for the reader and for those who wish to use the new model in their work.Procesni model primjenjuje nov način mišljenja koji kontinuirano nadilazi dane pojmove i pretpostavke, uključujući i vlastite. Da bi mogao razumjeti Procesni model, čitatelj se mora obratiti izravno vlastitom tjelesnom iskustvu u procesu čitanja zato što novi pojmovi označuju implicitnu promjenu koju prave u samoj čitateljskoj interakciji. Mi temeljno ne razdvajamo iskaz od onoga »o čemu« je to iskazano. U novome modelu, iskaz je promjena u onome »o čemu« a također i promjena u onome što se nakon toga može reći. Projekt je, možemo reći, taj da se maknemo od starog pojma jezika kao jedan-na-jedan relacija označavanja, koji krivo pretpostavlja da ono što je »stvarno« već mora imati onu vrstu poretka koju imaju konceptualne formulacije. Umjesto toga, mi obrćemo poredak čineći živuću interakciju primarnom, a konceptualnu strukturu izvedenom. Stvarni su događaji uvijek zamršeniji od njihova mogućeg konceptualnog formuliranja. Izravno se referirajući na ovo iskustveno »više«, na zamršenu gustoću situacije ili pitanja, stječe se ono posebno iz čega se može govoriti, stvarati nove pojmove, te ići onkraj starih logičkih određenosti. Sada mišljenje i filozofija mogu eksplicitno djelovati u više-nego-logičkom odnosu s onim »o čemu jest«, te također na logički način kada god se poželi. Ovaj članak nudi jedan oblik pomoći čitatelju i svima koji žele koristiti novi model u svome radu.Un Modèle de processus utilise une nouvelle façon de penser qui sans cesse excède les concepts et les suppositions - y compris ses propres - donnés. Afin de comprendre le Modèle de processus, le lecteur doit se référer directement à sa propre expérience ressentie par le corps dans le processus de lecture car les nouveaux concepts dénotent le changement implicite qu’ils mettent en oeuvre dans l’interaction de lecture elle-même. Nous ne séparons pas au fond l’énoncé de ce « dont il s’agit » dans cet énoncé. Dans le nouveau modèle, un énoncé est un changement dans ce dont il s’agit ainsi qu’un changement dans ce qui peut être dit par la suite. Le projet, on pourrait le dire, est d’aller au-delà de l’ancienne notion de langage comme relation de un à un, ce qui par erreur suppose que ce qui est « réel » doit déjà comporter cette sorte d’ordre qu’ont les formulations conceptuelles. Au lieu de cela, nous inversons l’ordre en considérant l’interaction vivante comme étant primaire et en rendant la structure conceptuelle dérivée. Les événements réels sont toujours plus complexes que la manière dont ils peuvent être formulés. En se référant directement à ce « davantage » expérientiel, au ressenti de cette complexe densité de la situation ou de la question, on obtient une nouvelle particularité à partir de laquelle on peut parler, faire de nouveaux concepts et aller au-delà des anciens déterminants logiques. Le penser et la philosophie peuvent maintenant oeuvrer explicitement dans une relation plus-que-logique avec le de « quoi » « s’agit »-il, ainsi que d’une manière logique à chaque fois que c’est requis. Cet article propose de l’aide au lecteur et à ceux qui souhaitent utiliser ce nouveau modèle dans leur travail.Das Prozessmodell verwendet eine neue Art des Denkens, die kontinuierlich über die gegebenen Begriffe und Annahmen hinausgeht, einschließlich ihrer eigenen. Um das Prozessmodell zu verstehen, muss der Leser direkt in seiner eigenen körperlich empfundenen Erfahrung im Leseprozess nachsehen, weil neue Begriffe die implizite Änderung bedeuten, die sie in der Leseinteraktion selbst schaffen. Grundlegend trennen wir nicht das Gesagte von dem, „wovon“ es handelt. In dem neuen Modell ist das Gesagte die Änderung in dem, „wovon“ es handelt, wie auch in dem, was nun ferner gesagt werden kann. Das Projekt lautet, könnten wir sagen, jenseits des alten Begriffs der Sprache als Eins-zu-eins-Bezeichnungsrelationen zu gelangen, der irrtümlicherweise davon ausgeht, dass jenes, was „real“ ist, bereits eine solche Art der Ordnung besitzen muss, die konzeptuellen Formulierungen innewohnt. Stattdessen kehren wir die Ordnung um, indem wir die lebende Interaktion primär und die konzeptuelle Struktur abgeleitet werden lassen. Die tatsächlichen Ereignisse sind immer verwickelter als deren mögliche konzeptuelle Formulierung. Durch die direkte Bezugnahme auf dieses Erfahrungs-„Mehr“, auf die verwickelte Dichte der Situation oder Frage, erlangt man dann ein neues Besonderes, woraus man sprechen, neue Begriffe schaffen und sich jenseits der alten logischen Determination bewegen kann. Jetzt können Denken und Philosophie explizit funktionieren – in einer Mehr-alslogischen- Beziehung zu „dem“, „worum“ es geht – und ebenso auf logische Weise, wann immer dies erwünscht wird. Dieser Artikel bietet etwas Hilfe für den Leser und für jene, die das neue Modell in ihrer Arbeit nutzen möchten

Women, anger, and aggression an interpretative phenomenological analysis

This study reports a qualitative phenomenological investigation of anger and anger-related aggression in the context of the lives of individual women. Semistructured interviews with five women are analyzed using interpretative phenomenological analysis. This inductive approach aims to capture the richness and complexity of the lived experience of emotional life. In particular, it draws attention to the context-dependent and relational dimension of angry feelings and aggressive behavior. Three analytic themes are presented here: the subjective experience of anger, which includes the perceptual confusion and bodily change felt by the women when angry, crying, and the presence of multiple emotions; the forms and contexts of aggression, paying particular attention to the range of aggressive strategies used; and anger as moral judgment, in particular perceptions of injustice and unfairness. The authors conclude by examining the analytic observations in light of phenomenological thinking

The personal experience of parenting a child with Juvenile Huntington’s Disease: perceptions across Europe

The study reported here presents a detailed description of what it is like to parent a child with juvenile Huntington’s disease in families across four European countries. Its primary aim was to develop and extend findings from a previous UK study. The study recruited parents from four European countries: Holland, Italy, Poland and Sweden,. A secondary aim was to see the extent to which the findings from the UK study were repeated across Europe and the degree of commonality or divergence across the different countries. Fourteen parents who were the primary caregiver took part in a semistructured interview. These were analyzed using an established qualitative methodology, interpretative phenomenological analysis. Five analytic themes were derived from the analysis: the early signs of something wrong; parental understanding of juvenile Huntington’s disease; living with the disease; other people’s knowledge and understanding; and need for support. These are discussed in light of the considerable convergence between the experiences of families in the United Kingdom and elsewhere in Europe

The narrative model of therapeutic change: an exploratory study tracking innovative moments and protonarratives using state space grids

Despite the popularity of narrative approaches to the change in psychotherapy, a better understanding of how narrative transformation facilitates therapeutic change is needed. Research on innovative moments (IMs) has explored how IMs in psychotherapy evolve over time. We expand on past studies by exploring how IMs become aggregated in narrative threads, termed protonarratives, which come to constitute an alternative self-narrative at the conclusion of therapy. The results suggest that the good outcome case had a different pattern of IM integration within protonarratives, revealing greater flexibility than the poor outcome case. These results support the heuristic value of the concept of the protonarrative

Reflective-verbal language and reverie in a qualitative interview

In contrast to dominant approaches to therapy research that look at outcomes and focus on large samples, another primary strand of research considers microphenomenal processes and focuses on small samples. This study contributes to the latter genre in regard to the implicit impact of language. Aim: This study aims to apply relational psychotherapeutic thinking about empathic dialogue, specifically the concepts of reflective-verbal language and reverie, to qualitative interviewing. Methodology: An example from a small-scale study about emotionally evocative language is reviewed in detail, focusing on the interviewer’s phenomenological experience of her conversation with a participant in a qualitative interview. Findings: The authors argue that the interviewer’s reflexive awareness of her reveries and the reflective verbal nature of the research dialogue gave her an alternative perspective on the participant’s (and her own) experience. Implications: The study highlights the value within research and practice of maintaining awareness of language at a microphenomenal level, using techniques based on the principles of psychological therapy

Neue Art des Denkens – über irgendetwas – und wie man daraus schreibt

A Process Model employs a new way of thinking which continually exceeds given concepts and assumptions, including its own. In order to understand the Process Model, the reader must refer directly to their own bodily-felt experience in the reading process because the new concepts mean the implicit change they make in the reading interaction itself. We fundamentally do not separate saying and what the saying is “about.” In the new model, saying is a change in what it is “about” and also a change in what can now be further said. The project, we could say, is to move beyond the old notion of language as one-to-one label relations, which mistakenly assumes that what is “real” already must have the kind of order which conceptual formulations have. We instead reverse the order by putting the living interaction first and making conceptual structure derivative. Actual events are always more intricate than how they can be conceptually formulated. By directly referring to this experiential “more,” to the intricate felt thickness of the situation or question, one then has a new particular from which one can speak, make new concepts, and move beyond the old logical determinacy. Now thinking and philosophy can explicitly work in a more-thanlogical relationship with “what” it is “about,” and also in a logical way whenever that is wanted. This paper offers some help for the reader and for those who wish to use the new model in their work.Procesni model primjenjuje nov način mišljenja koji kontinuirano nadilazi dane pojmove i pretpostavke, uključujući i vlastite. Da bi mogao razumjeti Procesni model, čitatelj se mora obratiti izravno vlastitom tjelesnom iskustvu u procesu čitanja zato što novi pojmovi označuju implicitnu promjenu koju prave u samoj čitateljskoj interakciji. Mi temeljno ne razdvajamo iskaz od onoga »o čemu« je to iskazano. U novome modelu, iskaz je promjena u onome »o čemu« a također i promjena u onome što se nakon toga može reći. Projekt je, možemo reći, taj da se maknemo od starog pojma jezika kao jedan-na-jedan relacija označavanja, koji krivo pretpostavlja da ono što je »stvarno« već mora imati onu vrstu poretka koju imaju konceptualne formulacije. Umjesto toga, mi obrćemo poredak čineći živuću interakciju primarnom, a konceptualnu strukturu izvedenom. Stvarni su događaji uvijek zamršeniji od njihova mogućeg konceptualnog formuliranja. Izravno se referirajući na ovo iskustveno »više«, na zamršenu gustoću situacije ili pitanja, stječe se ono posebno iz čega se može govoriti, stvarati nove pojmove, te ići onkraj starih logičkih određenosti. Sada mišljenje i filozofija mogu eksplicitno djelovati u više-nego-logičkom odnosu s onim »o čemu jest«, te također na logički način kada god se poželi. Ovaj članak nudi jedan oblik pomoći čitatelju i svima koji žele koristiti novi model u svome radu.Un Modèle de processus utilise une nouvelle façon de penser qui sans cesse excède les concepts et les suppositions - y compris ses propres - donnés. Afin de comprendre le Modèle de processus, le lecteur doit se référer directement à sa propre expérience ressentie par le corps dans le processus de lecture car les nouveaux concepts dénotent le changement implicite qu’ils mettent en oeuvre dans l’interaction de lecture elle-même. Nous ne séparons pas au fond l’énoncé de ce « dont il s’agit » dans cet énoncé. Dans le nouveau modèle, un énoncé est un changement dans ce dont il s’agit ainsi qu’un changement dans ce qui peut être dit par la suite. Le projet, on pourrait le dire, est d’aller au-delà de l’ancienne notion de langage comme relation de un à un, ce qui par erreur suppose que ce qui est « réel » doit déjà comporter cette sorte d’ordre qu’ont les formulations conceptuelles. Au lieu de cela, nous inversons l’ordre en considérant l’interaction vivante comme étant primaire et en rendant la structure conceptuelle dérivée. Les événements réels sont toujours plus complexes que la manière dont ils peuvent être formulés. En se référant directement à ce « davantage » expérientiel, au ressenti de cette complexe densité de la situation ou de la question, on obtient une nouvelle particularité à partir de laquelle on peut parler, faire de nouveaux concepts et aller au-delà des anciens déterminants logiques. Le penser et la philosophie peuvent maintenant oeuvrer explicitement dans une relation plus-que-logique avec le de « quoi » « s’agit »-il, ainsi que d’une manière logique à chaque fois que c’est requis. Cet article propose de l’aide au lecteur et à ceux qui souhaitent utiliser ce nouveau modèle dans leur travail.Das Prozessmodell verwendet eine neue Art des Denkens, die kontinuierlich über die gegebenen Begriffe und Annahmen hinausgeht, einschließlich ihrer eigenen. Um das Prozessmodell zu verstehen, muss der Leser direkt in seiner eigenen körperlich empfundenen Erfahrung im Leseprozess nachsehen, weil neue Begriffe die implizite Änderung bedeuten, die sie in der Leseinteraktion selbst schaffen. Grundlegend trennen wir nicht das Gesagte von dem, „wovon“ es handelt. In dem neuen Modell ist das Gesagte die Änderung in dem, „wovon“ es handelt, wie auch in dem, was nun ferner gesagt werden kann. Das Projekt lautet, könnten wir sagen, jenseits des alten Begriffs der Sprache als Eins-zu-eins-Bezeichnungsrelationen zu gelangen, der irrtümlicherweise davon ausgeht, dass jenes, was „real“ ist, bereits eine solche Art der Ordnung besitzen muss, die konzeptuellen Formulierungen innewohnt. Stattdessen kehren wir die Ordnung um, indem wir die lebende Interaktion primär und die konzeptuelle Struktur abgeleitet werden lassen. Die tatsächlichen Ereignisse sind immer verwickelter als deren mögliche konzeptuelle Formulierung. Durch die direkte Bezugnahme auf dieses Erfahrungs-„Mehr“, auf die verwickelte Dichte der Situation oder Frage, erlangt man dann ein neues Besonderes, woraus man sprechen, neue Begriffe schaffen und sich jenseits der alten logischen Determination bewegen kann. Jetzt können Denken und Philosophie explizit funktionieren – in einer Mehr-alslogischen- Beziehung zu „dem“, „worum“ es geht – und ebenso auf logische Weise, wann immer dies erwünscht wird. Dieser Artikel bietet etwas Hilfe für den Leser und für jene, die das neue Modell in ihrer Arbeit nutzen möchten