Scielo RSS <![CDATA[Indo-Pacific Journal of Phenomenology]]> vol. 12 num. 3 lang. pt <![CDATA[SciELO Logo]]> <![CDATA[<b>Special edition on the teaching of phenomenology</b>]]> <![CDATA[<b>Special edition on the teaching of phenomenology</b>]]> <![CDATA[<b>Conscience of a conservative psychologist: Return of the mysteriously illusive psyche</b>]]> Psyche, the daughter of a Greek king, was so beautiful that people stopped worshipping Aphrodite; instead they turned their adoration to the girl who modestly rejected any divine honours. Aphrodite, enraged, sent her son Eros to contrive a spell to make this beautiful maiden fall in love with an ugly creature, Seeing her, however, Eros fell in love and could not obey his mother, Short version: Aphrodite, jealous, tried to sabotage Psyche with impossible tasks. After great struggle, Psyche escaped the traps with the help not of the gods but of the creatures of nature, finally, Eros appealed to Zeus to set her free. With his consent the happy couple married on Mount Olympus celebrated by all the gods including Aphrodite, Psyche bore a daughter, Voluptas (better known as Pleasure), and so goes this great myth. <![CDATA[<b>Teaching phenomenology to qualitative researchers, cognitive scientists, and phenomenologists</b>]]> The authors examine several issues in teaching phenomenology (1) to advanced researchers who are doing qualitative research using phenomenological interview methods in disciplines such as psychology, nursing, or education, and (2) to advanced researchers in the cognitive neurosciences. In these contexts, the term "teaching" needs to be taken in a general and non-didactic way. In the case of the first group, it involves guiding doctoral students in their conception and design of a qualitative methodology that is properly phenomenological. In the case of the second, it is more concerned with explaining the relevance of phenomenology to an audience of experimental scientists via conference presentations or published papers. In both cases, however, the challenge is to make clear to the relevant audience what phenomenology is and how it can relate to what they are doing. <![CDATA[<b>Teaching phenomenology through highlighting experience</b>]]> Based on the assumption that phenomenology is a style not just of thinking, but also of perceiving and acting, this paper shows how, through specific assignments and practices, phenomenological research can become personally as well as professionally meaningful for students. Disciplined practice helps students to attend to experience even though culturally and educationally ingrained habits devalue its importance. By working together in groups, the phenomenon under study is more likely to come alive for the student researchers, and articulating the core of an experience no longer to seem so daunting. The practice of phenomenology also helps students to recognize that slowing down and giving their full attention to experience is restorative, productive, and deeply satisfying. <![CDATA[<b>Teaching phenomenology by way of "second-person perspectivity" (from my thirty years at the University of Dallas)</b>]]> Phenomenology has remained a sheltering place for those who would seek to understand not only their own "first person" experiences but also the first person experiences of others. Recent publications by renowned scholars within the field have clarified and extended our possibilities of access to "first person" experience by means of perception (Lingis, 2007) and reflection (Zahavi, 2005). Teaching phenomenology remains a challenge, however, because one must find ways of communicating to the student how to embody it as a process rather than simply to learn about it as a content area. Another challenge issues from the fact that most writings on applied phenomenology emphasize individual subjectivity as the central focus, while offering only indirect access to the subjectivity of others (for example, by way of analyzing written descriptions provided by the individual under study). While one finds in the literature of psychotherapy plentiful elucidations of the "we-experience" within which therapists form impressions of their clients' experience, there is still need for a more thoughtful clarification of our rather special personal modes of access to the experience of others in everyday life. This paper will present "second person perspectivity" as a mode of resonating with the expressions of others and will describe class activities that can bring students closer to a lived understanding of what it means to be doing phenomenology in the face of the other.