Vivências de Esposas de Ex-combatentes Diagnosticados com Stress Pós-traumático: uma abordagem fenomenológica

A Guerra Colonial assombrou a sociedade Portuguesa, durante mais de 10 anos. Durante esse tempo, milhares de jovens soldados foram obrigados fazer parte dessa Luta. Grande parte deles desenvolvera a Perturbação de Stress Pós-Traumático, com a qual ainda hoje vivem. A presente Investigação pretendeu descrever e compreender as Vivências das Esposas de Ex-Combatentes diagnosticados com a Perturbação de Stress Pós-Traumático, utilizando uma abordagem Qualitativa de Orientação Fenomenológica. Através deste Método, pretendeu-se conhecer a globalidade do Fenómeno, de uma forma compreensiva. Foram entrevistadas quatro Esposas que vivem de perto com este problema, as quais revelaram informações importantes para a Investigação. Desta maneira, foram recolhidos dados acerca da Infância e Adolescência, Casamento, Doença do Marido e Perspectivas de Futuro, destas Mulheres. Entre outras conclusões, destacamos a emergência de significações existenciais para estas Mulheres e o facto de esta doença ter influência a nível social, pessoal, familiar e económico. Além disso, as inúmeras estratégias de coping relatadas, demonstraram ser uma mais-valia na forma como estas esposas lidam com a doença dos Maridos. Desta maneira compreendeu-se o fenómeno de uma forma holística, o que forneceu dados importantes para entender o que estas Mulheres vivenciam diariamente, tal como uma melhor compreensão do estado Psicológico destas Esposas e dos Maridos. / The Colonial War haunted the Portuguese society, for over 10 years. During that time, thousands of young soldiers were forced to be part of that fight. Most of them developed Post-Traumatic Stress Disorder, which they still live with. This research aims to describe and understand the Experiences of War Veterans’ Wives, whose husbands were diagnosed with the Post-Traumatic Stress Disorder, using the qualitative method and phenomenological orientation. Through this method, we meant to understand the whole phenomenon in a comprehensive manner. We interviewed four Wives who live closely with this problem, which revealed important information for the investigation. Therefore, we collected data on Childhood and Adolescence, Marriage, Husband’s Disease and Future Prospects, of those Women’s. Among other findings, we highlight the emergence of existential meaning for these Women’s and the fact that this disease influences their lives on social, personal, familial and financial issues. Moreover, the many coping strategies reported, have proven an asset in the way this Wives deal with their husbands illness. Thus it was understood the phenomenon in a holistic way, which provided important information to understand what these Women’s live daily as a better understanding of the psychological state of Husbands and Wives.

A meditation on boredom: Re-appraising its value through introspective phenomenology

Boredom is almost universally regarded as a dysphoric mental state, characterised by features such as disengagement and low arousal. However, in certain quarters (e.g., Zen Buddhism), boredom is seen as potentially having great value and even importance. The current study sought to explore boredom through a case study involving introspective phenomenology. The author created conditions in which he would experience boredom for an hour, and recorded his experience in real-time using a variant of the Experiencing Sampling Method. The data were analysed using an adaptation of Interpretative Phenomenological Analysis. The results indicated that the state of boredom contained three main sources of value: (a) altered perception of time; (b) awakened curiosity about the environment; and (c) exploration of self. Consequently, the paper offers a re-appraisal of boredom, suggesting that rather than necessarily being a negative state, if engaged with, boredom has the potential to be a positive and rewarding experience.

Para uma pedagogia do reconhecimento: da concriação à pratica vocativa

Esta dissertação assume, na sua maior abrangência, a feitura de uma articulação entre a sustentação originária e constitutiva do ser humano, a manifestação concreta do sentido existencial do ato pedagógico e os seus modos de realização: dialógico, comunitário, personalista e humanista. Neste sentido, a nossa proposta passa inicialmente por uma procura do sujeito através do alcance da pessoa, do homem ao indivíduo (nas suas diversas vicissitudes), até à sua concretização numa consciência pedagógica precursora do agir, do conhecer, do sentir e, fundamentalmente, do ato de “Reconhecer”, este tido, por nós, como o processo fundamentador e fomentador de uma Pedagogia do Reconhecimento. É um percurso inovador na medida em que parte de uma Antropologia Filosófica e de uma Antroposofia, passando pelos meandros processuais da consciência lonerganiana e da fenomenologia buberiana da relação, pretendendo promover, no seu culminar, uma ambiência cultural de pedagogia dialógica inserida num topos comunitário, pressuposta e implicitamente proposta numa Teoria do Reconhecimento, que se situa na geografia disciplinar da Filosofia da Educação, e nas “Dinâmicas das Relações Interpessoais”. Temos, pois, que o seu epílogo é o reconhecimento: como resultado radical e subtil manifestado na intersubjetividade. A Pedagogia do Reconhecimento como concriação e ação vocativa está fundamentada num itinerário de estruturas idiossincráticas de sustentação do modo como “ser-aí” se faz (constrói e realiza). Partiremos da desaxialização do “Eu” tópico (anthropos) para uma estrutura transversal dialógica. Entendemos que toda a vida verdadeira é relação, afirmação buberiana que, só por si, derruba a clássica fronteira tópica e abre espaço à condição dialógica e essencial do fazer do ser humano. O papel do reconhecimento do “outro”, no homem, é um fenómeno de dialogicidade que abole as fronteiras dialéticas da pura argumentação e permite o brotar da reciprocidade; Abstract: This dissertation intends, in its greater scope, to make a link between the original and constitutive support of the human being, the concrete manifestation of pedagogical act's existential sense and its embodiments: dialogical, personalistic, communitarian and humanist. Our proposal initially goes through a search of the Self through the achievement of the person, from Man to the individual (in its various vicissitudes), till its development in a pedagogical conscience that is a precursor of action, knowing, feeling and, fundamentally, of the act of “Recognize”, as a justifying and instigating process of a Pedagogy of Recognition. It is an innovative path in the sense that it initiates itself from a Philosophical Anthropology and from an Anthroposophy and it continues through the procedural intricacies of lonerganian consciousness and buberian phenomenology of relation, intending to promote, in its culmination, a cultural ambience of dialogic pedagogy, inserted in a communitarian topos, presupposed and implicitly proposed in a Recognition Theory, that places itself in the disciplinary geography of Philosophy of Education and in the “Dynamics of Interpersonal Relationships”. Therefore, the epilogue is the recognition: as a radical and subtle outcome, expressed in the intersubjectivity. The Pedagogy of Recognition as co-creation and vocative practice is based on a route of idiosyncratic structures of support of the way in how to be there is done (built and accomplished). We start from the de-axialization of the topic “Self” (anthropos) to a transversal dialogical structure. We defend that all true life is relationship, a buberian statement that all alone drops the topical classical border and makes room for the dialogical and essential condition of doing of the human being. The role of recognition of the “other”, in Man, is a dialogical phenomenon that abolishes the dialectic borders of pure argument and allows the sprouting of reciprocity.

A PHENOMENOLOGY OF MIMETIC LEARNING AND MULTIMODAL COGNITION: INTEGRATING EXPERIENTIAL KNOWLEDGE INTO PROGRAMS IN RHETORIC, COMPOSITION, AND TECHNICAL COMMUNICATION

My dissertation emphasizes a cognitive account of multimodality that explicitly integrates experiential knowledge work into the rhetorical pedagogy that informs so many composition and technical communication programs. In these disciplines, multimodality is widely conceived in terms of what Gunther Kress calls “socialsemiotic” modes of communication shaped primarily by culture. In the cognitive and neurolinguistic theories of Vittorio Gallese and George Lakoff, however, multimodality is described as a key characteristic of our bodies’ sensory-motor systems which link perception to action and action to meaning, grounding all communicative acts in knowledge shaped through body-engaged experience. I argue that this “situated” account of cognition – which closely approximates Maurice Merleau-Ponty’s phenomenology of perception, a major framework for my study – has pedagogical precedence in the mimetic pedagogy that informed ancient Sophistic rhetorical training, and I reveal that training’s multimodal dimensions through a phenomenological exegesis of the concept mimesis. Plato’s denigration of the mimetic tradition and his elevation of conceptual contemplation through reason, out of which developed the classic Cartesian separation of mind from body, resulted in a general degradation of experiential knowledge in Western education. But with the recent introduction into college classrooms of digital technologies and multimedia communication tools, renewed emphasis is being placed on the “hands-on” nature of inventive and productive praxis, necessitating a revision of methods of instruction and assessment that have traditionally privileged the acquisition of conceptual over experiential knowledge. The model of multimodality I construct from Merleau-Ponty’s phenomenology, ancient Sophistic rhetorical pedagogy, and current neuroscientific accounts of situated cognition insists on recognizing the significant role knowledges we acquire experientially play in our reading and writing, speaking and listening, discerning and designing practices.

The practices of existential psychotherapists: Development and application of an observational grid

Within the major therapeutic paradigms, observational instruments have been developed to assess orientation-specific interventions or processes. However, to date, no such instrument exists to assess existential practices. Recent research indicates the key practices of existential therapists, and forms an empirical basis on which to develop an observatory grid. This paper describes the development of such a grid, and its exploratory testing with eight clients of four Portuguese existential psychotherapists. A total of 32 sessions were observed and both speaking turn and whole-session analysis showed that it was feasible to assess existential therapy using the instrument, although psychometric findings recommend further refinement of the tool. Session-rating data suggest that the chief practices applied by existential therapists were relational, followed by the use of hermeneutic interventions and reformulations. Interventions based on phenomenological and existential assumptions were observable in practice but limited in frequency. Further refinements and developments of the observational grid, together with additional research – using a range of therapists from different schools of existential therapy – are recommended.

The Role of Existential Beliefs Within the Relation of Centenarians’ Health and Well-Being

The purpose of this study was to explore the role of existential beliefs in mediating the influence of health on centenarians' well-being. A total of 80 centenarians (mean age 101.1; SD = 1.3; 81.3 % women) with no/minor cognitive impairment were included. The OARS questionnaire for diseases and functional capacity (ADL, IADL), the Satisfaction with Life Scale, and the existential beliefs subscale were used for data collection. The findings suggest that existential resources are a crucial element for mitigating the impact of health constraints in subjective well-being in this population. Appropriate models of intervention for very old age that recognize the importance of religion, spirituality, and meaning of life are to be considered.

Feeling existentially touched - A phenomenological notion of the well-being of elderly living in special housing accommodation from the perspective of care professionals

This article presents a phenomenological analysis of interview material, in which 12 care professionals in elderly care reflect on the elderly's well-being within the frame of special housing accommodation. The perspective of the care professionals is of special interest. The findings show that the well-being is characterized as the elderly's feelings of being existentially touched. The well-being is an existential experience of being acknowledged as a human being and is an approach that classifies the elderly's needs as those of having, loving, and being. The meaning of the phenomenon is elucidated by the constituents: (1) to feel the freedom of choice, (2) to feel pleasure, and (3) to feel closeness to someone or something. The findings contribute new understanding of well-being in the elderly care by its existential dimension of the well-being as "just being'' and of doing things in order to experience meaningfulness. Accordingly, the well-being of the elderly as it is seen from the perspective of the care professionals involves both carers' subjectivity and intersubjectivity between the care professional and the elderly. An implication for promoting elderly's well-being is to develop awareness of these existential dimensions.

Imaginarios sociales de adolescentes y docentes en torno al cuerpo, la corporalidad y la actividad física. Estudio cualitativo en un colegio de Bogotá, 2014-2015.

Problema. Esta investigación se aproxima al entorno escolar con el propósito de avanzar en la comprensión de los imaginarios de los adolescentes y docentes en torno al cuerpo, la corporalidad y la AF, como un elemento relevante en el diseño de programas y planes efectivos para fomento de la práctica de AF. Objetivo. Analizar los imaginarios sociales de docentes y adolescentes en torno a los conceptos de cuerpo, corporalidad y AF. Métodos. Investigación de corte cualitativo, descriptivo e interpretativo. Se realizaron entrevistas semi-estructuradas a docentes y a estudiantes entre los 12 y 18 años de un colegio público de Bogotá. Se realizó análisis de contenido. Se compararon los resultados de estudiantes por grupos de edades y género. Resultados. Docentes y estudiantes definen el cuerpo a partir de las características biológicas, las diferencias sexuales y las funciones vitales. La definición de corporalidad en los estudiantes se encuentra ligada con la imagen y la apariencia física; los docentes la entienden como la posibilidad de interactuar con el entorno y como la materialización de la existencia. La AF en los estudiantes se asocia con la práctica de ejercicio y deporte, en los docentes se comprende como una práctica de autocuidado que permite el mantenimiento de la salud. Conclusiones. Para promover la AF tempranamente como una experiencia vital es necesario intervenir los espacios escolares. Hay que vincular al cuerpo a los procesos formativos con el propósito de desarrollar la autonomía corporal, este aspecto implica cambios en los currículos.

Vihara architecture: defining the existential foothold of VIII century Buddhist monastery "Somapura Mahavihara" of ancien Bengal

Lost in history, the ruin of ‘Somapura Mahavihara’ was not recognized separated from its birthplace, i.e. nature, for more than 700 years. Yet, within its silent presence, the monument dominated the name of the region: ‘Paharpur’ (land of hillock), according to its appearance surrounds by its flat land topo¬graphy. Discovered in 1919, the single largest Buddhist Vihara (monas¬tery) of ancient Bengal came into light, pronouncing the flou¬rishing minute of Buddhist architecture, once dominant religious force of the subcontinent. The earliest historical monumental architecture of greater Asia, had long been deriving itself from the Buddhist monastic architecture as early as VI century BC. In line of history, the discovery of ‘Somapura Mahavihara’ contributed attesting the sensitivities of a highly sophisticated architectonic typology of Vihara Architecture in the land of ancient Bengal. The recovery of ‘Somapura Mahavihara’ was not only from its cradle of nature, but also from its remarkable existence imprinted in the reign of Pala dynasty (750 - 1155 AD) announcing the existential foothold of man in his nature. The existential foothold of ‘Somapura Mahavihara’ comprises the factors, responsible in shaping the anchorage of the mo¬nument since the birth of Vihara architecture, as early as 530 BC. These factors not only denote the building technology in response to its environment but also the amalgamation of be¬lief, upon which the dwellers transformed the site as a place announcing their existence on earth. This research paper aims at exploring the existential foothold of ‘Somapura Mahavihara’, in terms of its territorial, functional, structural, social, cultural, religious sym¬bolic hierarchies of human achievement while clarifying the architectonic typology that shaped ‘Somapura Mahavihara’ through evolution process of ‘Vihara Architecture’. This understanding intends to combine the archaeological knowledge with comparative architectural analysis of contem¬porary Viharas of ancient Bengal, to define the singularity of ‘Somapura Mahavihara’. In consequence, the glorious past of ‘Somapura Mahavihara’ is intended to portray through iden¬tifying the relation of religious and functional rationalism with the connotation of art, architecture and belief moulded within natural forces, as one complete entity; RESUMO: Vihara Arquitetura: Definindo a posição existencial do século VIII Budista mosteiro “Somapura Mahavihara” de Bengala antiga. Perdidas na História, as ruínas de ‘Somapura Mahavihara’ foram confundidas com uma montanha durante mais de setecentos anos. Contudo, no seu silêncio presente, o monumento marcou a toponímia da região; ‘Paharpur’ significa ‘a terra do outeiro’, evidenciando a singularidade deste monumento numa região dominada por uma extensa planície. Em 1919, foi descoberto o maior mosteiro budista da antiga região de Bengal, demonstrando a prosperidade da arquitectura budista. Tem¬poralmente, a descoberta de ‘Somapura Mahavihara’ contribuiu para atestar a evolução e a sofisticação da tipologia arquitectónica denominada ‘Arquitectura Vihara’, existente na antiga região de Bengal. A noção de pegada existencial de ‘Somapura Mahavihara’ compreende os factores responsáveis por moldar a ancoragem do monumento ao lugar em que se insere desde o início da arquitectura Vihara, que remonta a 530 a.C. Estes factores evidenciam a tecnologia construtiva empregue para responder ao ambiente envolvente mas também a evolução da religião, factores estes que os monges construtores consideraram ao transformar o lugar e anunciar a sua existência na Terra. Esta investigação tem por objectivo explorar a noção de pegada existencial de ‘Somapura Mahavihara’, nas suas dimensões territoriais, funcionais, estruturais, sociais, culturais e nas hierarquias simbólicas das realizações humanas para clarificar a tipologia arquitectónica que deu forma a ‘Somapura Mahavihara’ durante a evolução da arquitectura Vihara. Este entendimento pretende combinar/cruzar o conhecimen¬to arqueológico com estudos arquitectónicos comparativos de Viharas na antiga região de Bengal, com o objectivo de definir a singularidade de ‘Somapura Mahavihara’. Neste estudo estudar-se-á também o confronto entre a dimensão religiosa e a artística (divino vs. humano), integrados na arquitectura de ‘Somapura Mahavihara’ em perfeita harmonia.

Calling Home

Through the exhibition implicit conceptions of home held by the participating artists and those viewing the exhibition were externalized. Represented as images, the conceptions conveyed different as well as shared understandings categorized as physical, cognitive, emotional, instrumental and existential. Unlike written papers on the meaning of home, the exhibition enabled access to a richer understanding of home as facilitating a way of being-in-the-world.

At-the-edge-of-the-forest

This exhibition was the outcome of a personal arts-based exploration of the meaning of interiority. Through the process it was found that existentially the architectural wall differentiating inside from outside does not exist but operates as a space of overlap, a groundless ground providing for dwelling in the real existential sense of the word.

Young children’s experience of visual displays of their artwork

The practice of displaying children's artwork in early childhood classrooms poses a number of questions about the child and his or her visual artwork. This paper focuses on young children’s experiences with the display of their own visual artwork. Following Giorgi's (1985a; 1985b) approach to conducting phenomenological psychological research, 13 children between the ages of 4 and 6 years attending an independent school outside metropolitan Detroit, Michigan (USA) participated in semi-structured interviews as a way of uncovering their lived experiences of seeing their artwork displayed. The study yielded 12 essential themes and from these three key issues and their implications for early childhood art education are explored.

Researching with and for young children : congruence and authenticity in methodology

Early childhood educators insist on recognition of young children’s personal agency and have identified that young children experience life more holistically than any other age group. This paper identifies the irony that, despite clear evidence that artistic expression is essential to development in young children, to date, the field of art in early childhood education has rarely embraced phenomenology which would appear to be an ideal means of illuminating young children’s experiences. We exemplify the importance of congruence and authentic artistic experience with a study into young children’s experiences of displaying their art. We describe the central features of Giorgi’s (1985a, 1985b) approach to phenomenological psychology and assert its appropriateness not only on the grounds that it is an empirical, clear and concise way of uncovering human experience, but also because it is congruent with current understandings of early childhood and reveals the children’s authentic experiences of themselves as artists.

Transition into high school : a phenomenological study

Transition is a process of moving from the known to the unknown (Green, 1997) and transition from primary school to high school can be described in this way. In Australia, there is a two tiered system of primary and secondary schooling operating where school students typically undergo at least two transitions. Firstly, when they leave home to attend pre-school/primary school; and secondly, when they leave primary school to enter secondary school. Potentially some students may experience up to four transitions: from home to kindergarten to pre-school to primary school to secondary school while for a smaller number of students who attend P-12 schools, there may be only one transition: from home to preschool.