Exploring the ethical imagination: conversation as practice versus committee as gatekeeper

This conversation (from which some excerpts are reproduced below) was part of the preparatory work for my (Sabi) doctorate in education in which I focus on ethical decision-making in qualitative research in health care settings. Les and I hope that readers who share our concerns about how qualitative studies are reviewed may contribute to this dialogue so that, as a community of researchers, we can start to think and speak differently about ethics and ethical decision-making in qualitative research. Thinking and speaking differently, we hope, may bring about changes in the review processes to make them more congruent with the values of our work and reflect more faithfully the tensions and dilemmas we, and our students, face in our practice

The meaning of understanding and the open body: some implications for qualitative research

This paper wishes to address the nature of embodied understanding and how such considerations may clarify the purpose and path of phenomenologically-oriented qualitative research. It proceeds by developing some foundational thoughts about what is involved in the kind of understanding that is experientially and qualitatively relevant. As such, particular themes from Husserl, Heidegger and Gadamer are lifted out before gathering these themes to settle on the work of Eugene Gendlin. The paper concludes with a consideration of how such an emphasis on embodied understanding may re-interpret the tasks of phenomenologically-oriented qualitative research

The creativity of ‘unspecialisation': a contemplative direction for integrative scholarly practice

Within the context of health and social care education, attempts to define 'scholarship' have increasingly transcended traditional academic conceptions of the term. While acknowledging that many applied disciplines call for a kind of 'actionable knowledge' that is also not separate from its ethical dimensions, engagement in the caring professions in particular provides an interesting exemplar that raises questions about the nature and practice of 'actionable knowledge:' how is such knowledge from different domains (the head, hand and heart) integrated and sustained? This paper is theoretical and wishes to outline some philosophical ideas that may be important when considering the characteristics of the kind of scholarship for caring practices that draw on deep resources for creativity and integration. Firstly, there is an attempt to clarify the nature of scholarly practice by drawing on Aristotle's notion of 'phronesis' (practical wisdom). Secondly, a more meditative approach to the integration of knowledge, action and ethics is highlighted. Finally, its implications for scholarship are introduced, in which scholarly integration may best be served by more contemplative ways of being and thinking. Drawing on Heidegger and Gendlin, we consider the challenges of contemplative thinking for pursuing scholarly practice. We articulate contemplative thinking as an unspecialized mode of being that is given to human beings as an intimate source of creativity. The sense in which unspecialization can be cultivated and practiced is discussed

"In the middle of everywhere" : a phenomenological study of mobility and dwelling amongst rural elders

This study aimed to investigate the phenomenon of the meaning of mobility for elders living in rural areas. A phenomenological study was undertaken with older people living in rural South West England and Wales. Ten interviews were undertaken in peoples’ homes and focused on the spatial dimensions of what it was like to live in the rural area and the everyday experiences of traversing rural space. Spatial mobility was experienced by our sample as any of the possible ways that achieved personal life activities where the traverse of space was normally relevant. We describe the meaning of mobility sensitised by the terms used in the “continuum of mobilities” (Parkhurst et al., 2012): “literal mobility,” “virtual mobility,” “potential mobility,” and “imaginative mobility.” Our phenomenological findings revealed that the transport and mobility needs of older people living in rural areas could not be meaningfully understood without understanding their well-being priorities, the kinds of movement that constituted well-being, and how this related to the phenomenon of “dwelling,” which included their feeling of “at-homeness” in their rural environment. But also what emerged was a second phenomenon that we have called rural living as a portal to well-being in older people. The connection between well-being and rural place was constituted by two interrelated experiences: the importance of dwelling and slowing down in older age, and the importance of a “rich textured locale” for the well-being of rural older people. We conclude by considering how the elders in our study may have something important to remind us: that mobility and sense of place are mutually implicated and that our present culture places an over emphasis on mobility, which may obscure the value of dwelling

The Wound that Connects: A Consideration of “Narcissism” and the Creation of Soulful Space

This article develops an existential perspective on what has been called ‘narcissism’. Using both the psychoanalytic tradition and the literary myth of Narcissus as ‘touchstones’, it unfolds a view of existential dilemmas and possibilities that are announced by this discourse. As such, it seeks to clarify the existential task of embodying human vulnerability – a journey that is potentially the source and depth of human compassion. With the help of the perspectives of A. H. Almaas and Eugene Gendlin, the phenomenon of ‘soulful space’ is named, and pursued in both logical and evocative ways. 'Soulful space' is articulated as an existential achievement and an alternative response to the call of Narcissus: an embodiment of both vulnerability and freedom; a freedom-wound that grounds interpersonal empathy and openness.Indo-Pacific Journal of Phenomenology, Volume 4, Edition 1 July 200

Humanising Forces: Phenomenology in Science; Psychotherapy in Technological Culture

One of the concerns of the existential-phenomenological tradition has been to examine the human implications of living in a world of proliferating technology. The pressure to become more specialised and efficient has become a powerful value and quest. Both contemporary culture and science enables a view of human identity which focuses on our 'parts' and the compartmentalisation of our lives into specialised 'bits'. This is a kind of abstraction which Psychology has also, at times, taken in its concern to mimic the Natural Sciences. As such it may unconsciously collude with a cultural trend to view humans as objects like other objects and so, fit 'normatively' into the emerging world of specialised and efficient systems. The present paper examines how the findings of a phenomenological study of psychotherapy reflects a movement by people in psychotherapy to recover their sense of human identity in ways that always transcend any form of objectification. Their human complexity is somewhat restored as they move back towards the concrete details of their lives where the human order has its life. In addition to considering the implications of these findings for restoring the uniquely human dimensions of human identity, the paper will also consider the methodological role that an existential-phenomenological approach can play in supporting a broader view of science. In wishing to be faithful to the human order, it champions the value of the human individual as a starting point in human science and this includes a return to concrete experiences, the balance between unique variations and the ground that we share, and the movement from the particular to the general. As such, a phenomenologically-oriented psychology may have an important role to play in helping the broader sciences remember the 'human scale' of things. Indo-Pacific Journal of Phenomenology, Volume 2, Edition 1, April 200