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Recovering the Original Phenomenological Research Method: An Exploration of Husserl, Yoga, Buddhism, and New Frontiers in Humanistic Counseling
... Yet, unlike several other stigmatized groups (e.g., people with disabilities, minorities, women), who are protected by legislation such as the Civil Rights Act of 1964 and the Americans with Disabilities Act of 1990, nonviolent African American male ex-offenders lack specifically authorized protections. Phenomenological reduction studies allow the researcher to analyze anything essentially with an enhanced outlook of perceptions that result in a more unblemished, impartial observation (Hanna et al., 2017;Pisarik et al., 2017). ...
... One benefit of the phenomenological design is that it allows for detailed interaction between the participants and researcher, thus permitting participants to present their accounts of their own experiences (Ngo, 2016). Furthermore, by gathering evidence offered by the participants directly, the researcher can more fully comprehend the phenomenon of study (Hanna et al., 2017). As Tuffour (2017) stated, "[i]ts emphasis on convergence and divergence of experiences, as well as its mission in examining the detailed and nuanced analysis of a lived experience of a small number of participants" (p. 1). ...
... One benefit of the phenomenological design is that it allows for detailed interactions between the participants and researcher, thus permitting participants to share their accounts of their experiences (Ngo, 2016). By gathering evidence that is offered by the participants, the researcher can more fully comprehend the phenomenon of study (Hanna et al., 2017). As Tuffour (2017) stated, "Its emphasis on convergence and divergence of experiences, as well as its mission in examining the detailed and nuanced analysis of a lived experience of a small number of participants" (p. 1). ...
This study focused on nonviolent African American male ex-offenders who
experience employment discrimination. This investigation addressed the problem of
nonviolent African American male ex-offenders and their post-release experience with
employment discrimination. This problem affects African American communities, key
stakeholders, public administrators, the private and public sector, scholar-practitioners,
and the public. This qualitative phenomenological study aimed to examine
the post-release experiences with employment discrimination among nonviolent African
American male ex-offenders. Critical race theory was the theoretical framework used.
The qualitative method is pertinent to this research design; the phenomenological
investigation consists of open-ended, semi-structured interviews with discharged
nonviolent African American male ex-offenders. The participants, fifteen nonviolent
African American male ex-offenders were the prescribed sample size to conduct this
investigation. The researcher developed two research questions: What are the perceptions
of the post-release employment experiences among nonviolent, African American male
ex-offenders concerning employment discrimination? and how have post-reentry
programs prepared nonviolent African American male ex-offenders for employment
discrimination? The objective of the phenomenological design was to authorize the
researcher to exemplify as accurately as achievable the observable fact. The researcher
utilized the interpretative phenomenological analysis to delineate different systems.
The findings regarding the first research question demonstrate how the genetic
the appearance of the African American male combined with the stigmatization of being
branded as a criminal worsens many opportunities for productive employment outcomes
for many nonviolent African American male ex-offenders. In addition, the findings
illustrate that most participants expressed that their reentry program did not prepare them
for employment discrimination.
The thematic analysis of this study resulted in findings about how lacking
essential resources coerces many nonviolent African American male ex-offenders into a
situation of desperation and poverty. Therefore, a future recommendation would be to use
To address the systemic dilemma, a mixed-method analysis by incorporating nonviolent African American female ex-offenders, reentry navigators, and human resources professionals. The recommended practice is to make essential services accessible, such as employment, education, affordable housing, and restoration of voting rights post�incarceration is imperative, and admittance to culturally competent reentry navigators or wounded healers to guide this vulnerable population through this crucial reentry pathway.
... It is the purpose of this article to introduce those aspects of Husserl's phenomenology that may contribute to a more realistic understanding of how the human nervous system mediates perception in such a way that our experiences of reality are grounded in a universal layer of objects, events, relations, limit phenomena, and intuitive insights that are common to peoples everywhere, and how "cultural" information is layered upon this ground to produce culturally variant contents, interpretations, and organizations of consciousness. There are now many phenomenologies to choose from (Kockelmans 1967;Hanna, Wilkinson and Givens 2017) and they range from euphemisms for "paying attention to experience," through experience-oriented metaphysics, to full blown disciplined methods of contemplation. I am only interested in the work of contemplative phenomenologists, for talking about phenomenology is not doing phenomenology (Albertazzi 2018;Ihde 2012;Laughlin 2020). ...
... It turns out that Husserl did engage with the Buddhist literature-the Pali Canon had just been translated into German-and even wrote a short note expressing his feelings about what he had read. Thanks to Fred Hanna (1995; see also Hanna, Wilkinson, and Givens 2017), we have an English translation of that 1925 note entitled "On the Teachings of Gotama [Gautama] Buddha." In that note, Husserl seems to thoroughly identify with the aims and methods of Buddhist phenomenology: ...
Our species of hominin, Homo sapiens, is an extremely social animal. We are born with social brains. The phenomenology of Edmund Husserl is a methodological approach to social consciousness that offers significant advantages in terms of uncovering and describing the essential structures of our social perceptions and actions. This is especially true in this period of post‐neuro‐turn social science, because the structures described by Husserlian “pure” phenomenology with its emphasis upon “returning to the things,” performing reductions, and developing the skills available to the phenomenological attitude are in synch with neuroscientific research on the neural correlates of consciousness. For the anthropology of consciousness, the Husserlian methodology allows us to explore consciousness in cross‐cultural settings in greater detail and depth of understanding. This is especially the case with respect to the experience of intersubjectivity, the roots of which are found to be part of the inherent life‐world that all normal humans depend upon to true their experiences of the environing world, regardless of cultural background. The Husserlian approach to intersubjectivity challenges the discipline of anthropology to move past its knee‐jerk distinction between nature and nurture, and its erroneous assumption that human experience is somehow “culture all the way down.”
... Both positions stem from a merging of cognitivist and progressivist learning-theory premises (Rasmussen, 1998) and centralize subjective experience by encouraging responsibility, autonomy, and selfdirected learning (Yilmaz, 2008). Yet the phenomenological approach to pedagogy is uniquely suited to the task of growing integrative complexity because the phenomenological method directly attends to those experiential concomitants to which interpretive abstractions only symbolically refer (Bongaardt, 2013;Hanna et al., 1996;Hanna, Wilkinson, & Givens, 2017;van Manen, 1996). ...
... Moving beyond the natural attitude requires an ability to refrain from making such naive assumptions (i.e., epoché, or abstention) so as to identify and set aside particular explanations, interpretations, or theoretical speculations as they arise (i.e., bracketing, or suspension). Although additional methodological steps, such as the eidetic and transcendental reductions, may have great value in terms of social science research (see Hanna et al., 2017;van Manen, 2017), such advanced procedures are irrelevant to this training-oriented approach. ...
The authors examine how the cognitive complexity domains of differentiation and integration are uniquely cultivated by constructivist and phenomenological teaching practices, respectively. Implications are explored in terms of reflective practices and proposed phenomenological activities that support concept deconstruction and empathy development as a means to grow integrative complexity.
... Given the consistent correlations between mindfulness and traits closely linked to hedonic, eudaimonic, and chaironic wellbeing, descriptions of the joyful life may reveal themes of mindful engagement, including absorption in the moment. In addition, as with the concept of the joyful life, the mindfulness construct has been closely identified with humanistic and existential theory and practices (Felder et al., 2014;Jooste et al., 2015;Robbins, 2016, 2021;Hanna et al., 2017;Hoffman et al., 2020). ...
In the midst of a global pandemic, psychology has a duty to identify dispositional or character traits that can be cultivated in citizens in order to create resiliency in the face of profound losses, suffering and distress. Dispositional joy holds some promise as such a trait that could be especially important for well-being during the current pandemic and its consequences. The concept of the Joyful Life may operate as bridge between positive psychology and humanistic, existential, and spiritual views of the good life, by integrating hedonic, prudential, eudaimonic and chaironic visions of the good life. Previous phenomenological research on state joy suggests that momentary states of joy may have features that overlap with happiness but go beyond mere hedonic interests, and point to the experience of a life oriented toward virtue and a sense of the transcendent or the sacred. However, qualitative research on the Joyful Life, or dispositional joy, is sorely lacking. This study utilized a dialogical phenomenological analysis to conduct a group-based analysis of 17 volunteer students, who produced 51 autobiographical narrative descriptions of the joyful life. The dialogical analyses were assisted by integration of the Imagery in Movement Method, which incorporated expressive drawing and psychodrama as an aid to explicate implicit themes in the experiences of the participants. The analyses yielded ten invariant themes found across the autobiographical narrative descriptions: Being broken, being grounded, being centered, breaking open, being uplifted, being supertemporal, being open to the mystery, being grateful, opening up and out, and being together. The descriptions of a Joyful Life were consistent with a meaning orientation to happiness, due to their emphasis on the cultivation of virtue in the service of a higher calling, the realization of which was felt to be a gift or blessing. The discussion examines implications for future research, including the current relevance of a joyful disposition during a global pandemic. Due to the joyful disposition’s tendency to transform suffering and tragedy into meaning, and its theme of an orientation to prosocial motivations, the Joyful Life may occupy a central place in the study of resiliency and personal growth in response to personal and collective trauma such as COVID-19.
... « 7 » Parallels have been drawn between phenomenology and contemplative practices since the beginnings of the neurophenomenology research project (Varela, Thompson & Rosch 1991;Varela 1996;Petitot et al. 1999). Mindfulness meditation and other contemplative practices have been used as a method for investigating experience, showing remarkable points of convergence with phenomenological praxis (Depraz, Varela & Vermersch 2003;Hanna, Wilkinson & Givens 2017). On the one hand, meditative practices can be used in qualitative and phenomenological studies in cognitive sciences, including the investigation of selected experiential phenomena (Markič & Kordeš 2016; Depraz 2019; Kordeš & Demšar 2021). ...
Context • Research in the contemplative field has focused on trainable capacities that foster self-regulation and integration. From a psychological perspective, mindfulness and personality research has largely grown with a categorical approach that explores the relationship between personality traits and mindfulness skills in clinical contexts.
> Problem • There is still a gap in our understanding of the subjective processes that occur through contemplative learning. Moreover, a dimensional personality approach that acknowledges personality functioning and individual vulnerability has not formed part of the discussion in the field.
> Method • We used a mixed methods framework to explore change and learning mechanisms among six participants in an eight-week mindfulness-based intervention. Pre-and post-intervention measurements were registered, including a micro-phenomenological interview (MPI) to explore first-person experience in dealing with difficulty, self-reported personality functioning, symptoms, and mind-fulness skills, and heart rate variability, to relate self-reporting and phenomenological accounts.
> Results • Multiple levels of observation seem to be sensitive to capturing change and processes occurring in mindfulness-based interventions. The MPI analysis points to greater awareness and embodied care as central mechanisms. Personality functioning correlates with autonomic activity during critical phases of the MPI. Conceptual and experiential understanding of new forms of relating to experience are exemplified through a case study.
> Implications • This exploratory study contributes to scientific and clinical understanding of healing mechanisms of mindfulness practice. Taking vulnerability into account can help refine therapeutic strategies and clinical sensitivity. The results support more skillful ways of guiding and inquiring in mindfulness practices. Future research should explore subtler levels of experiential and physiological regulatory processes using larger samples, particularly with participants who experience difficulties during practice.
> Constructivist content • This work contributes to the development of Francisco Varela's neurophenomenology project and his scientific interest in contemplative practices as tools for the study of consciousness.
> Key words • Contemplative science, heart rate variability, micro-phenomenological interview, mindfulness, mixed methods, personality functioning.
... Traditional approaches to counseling, such as the humanistic approach (Hanna et al., 2017) and narrative therapy (Whiting, 2007) provide a strong foundation for expressive arts and other play therapy strategies supervision. Additionally, the positive psychological framework (Lenz & Smith, 2010) and the developmental, relational, cultural (DRC) framework (Duffey et al., 2016) are also seen to provide the strengths-based framework within supervision. ...
In this chapter, the authors describe creative supervision using play therapy and expressive arts modalities that offer a need driven alternative to the traditional supervisor-driven stage models of supervision. Play therapy and expressive arts supervision strategies are effective at increasing supervisee's awareness of self and others, supporting “out-of-the-box” thinking, opening supervisees' to their own strengths and intuition, and enhancing the supervisory relationship. In an attempt to illustrate the rationale and benefits of using play therapy strategies and expressive arts techniques in supervision, descriptions of various techniques are presented with examples, followed by a discussion on ethical and cultural considerations.
... Locating a middle ground between realist and idealist perspectives was precisely the task set forth by Husserl (1931). The phenomenological shift involves accurately describing world, mind, and conscious perception in a disciplined and rigorously honest fashion (Hanna, Wilkinson, & Givens, 2017). It should be noted that the phenomenological approach also allows for an inquiry based on reason that eschews the exercise of power. ...
Existential‐humanistic counselors attend to the deeper meanings of the anxious client's experience. The author proposes Lacan's psychoanalytic theory as an integrative, humanistic approach that connects the intrapsychic, interpersonal, and developmental aspects of anxious experience. Anxiety is discussed in terms of the client's gap, lack, nothing , or breathing room, the expectations or desires of other people, and the client's disrupted sense of self. Following an application of the approach with a case example, implications for practice and research are provided.
The freedom‐from oppression model is an integrative conceptual and practical framework for addressing the deleterious impact of oppression on clients. Applying multiculturally grounded counseling strategies as well as various techniques across three existential‐humanistic stages and 12 cognitive intervention steps, the proposed model supports counselor and client discovery of psychological freedom‐from oppression.
This study explores the perceived benefits of a mindfulness program for university students, focusing on changes in their intrapersonal and interpersonal relationships. The findings underscore increased self‐compassion and self‐care and diminished levels of self‐judgement. Mindfulness programs could be incorporated into counseling services in higher education to improve students’ well‐being.
Bridling is an innovative reflective practice where the researcher intentionally reflects on preconceived ideas of the phenomenon being studied. In this article, bridling is explained, followed by a model of how to implement bridling, examples of bridling applied to phenomenological research studies involving counselors, and implications for the field.
Narrow or restricted case formulation considerations can limit therapeutic effectiveness, limit the lived base of evidence guiding psychotherapy, and contribute to psychotherapist microaggressions. Notably, Person-Centered Therapy (PCT) and existential phenomenology have, in combination, actively maintained that the cultural landscapes or interconnected world horizons of historical, contextual, and sociocultural matters are inseparable from lived experience. In what can be understood as mindfulness perspectives in their own right, the non-judgmental and presence-centered emphases of PCT and existential phenomenology are suited for mindful and meditative attunement to socioculturally diverse clients. This article sets out to begin providing a basis for person-world centered case formulation themes that are mindfully and meditatively linked with a psychotherapist’s depthful ontological attunement and cultural or contextual pan-experiential attunement to clients. These interdependent forms of Humanistic Existential Psychotherapy (HEP) attunement can open onto multiculturally informed person-world centered themes that may contribute to experiential restructuring and sociocultural self-actualization. As a way to enhance HEP’s sociocultural sensitivity, existential givens, phenomenological themes, and multicultural worldview values are integratively re-visioned as Sociocultural Lifeworld Themes.
Mystical experiences are often described as “ineffable,” or beyond language. However, people readily speak about their mystical experiences if asked about them. How do people describe what is supposedly indescribable? In this study, we used quantitative linguistic analyses to interpret the writings of 777 participants (45.5% female, 51.0% male) who recounted their most significant spiritual or religious experience as part of an online survey. High and low scorers on a measure of mystical experiences differed in the language they used to describe their experiences. Participants who have had mystical experiences used language that was more socially and spatially inclusive (e.g., “close,” “we,” “with”) and used fewer overtly religious words (e.g., “prayed,” “Christ,” “church”) than participants without such experiences. Results indicated that people can meaningfully communicate their mystical experiences, and that quantitative language analyses provide a means for understanding aspects of such experiences.
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The mindfulness ‘foundations’ of existential-phenomenology appeared at the turn of the 20th century. Humanistic psychology's affinity with phenomenology emerged in the latter half of the mid-20th century. Yet the cognitive behavioral therapy (CBT) third wave mindfulness literature does not appear to have turned toward full collaborative acknowledgment of its neighboring precursors. A revised history of Western mindfulness-based work and psychology is thus provided. Parallels among phenomenological-humanistic psychology (PHP), dialectical behavior therapy (DBT), and mindfulness-based cognitive therapy (MBCT) are also discussed. Specifically, non-judgmental observation and description, validation, acceptance, intuition, doing and being, bodily mindfulness, letting be, and meaning-making are reviewed. Herefrom, the CBT third wave is invited into generative intra-disciplinary dialogue with PHP.
When the phenomenological method is applied to mental phenomena their object aspect becomes apparent in a way that contrasts with their meaning aspect. William James described this objective aspect of mental life as early as 1904, but it seems to have been overlooked as an approach to psychopathology. In stepping outside of the natural attitude and directly viewing psychopathology, a hidden, “tangible,” element of inner turmoil is disclosed that is described here as a Phenomenologically Observable Dictate or POD. The technique for dealing with PODs is described. The author claims that the technique opens new avenues of access to some forms of psychopathology, although it does not consist of a complete therapy unto itself.
A case is made to consider social justice as a fifth force complementary to the psychodynamic, cognitive behavioral, existential-humanistic, and multicultural forces in counseling. This article explores how social justice is shifting the counseling paradigm and how the ACA (American Counseling Association) Advocacy Competencies (J. A. Lewis, M. S. Arnold, R. House, & R. L. Toporek, 2002) complement this movement. Implications are also discussed. © 2009 by the American Counseling Association. All rights reserved.
The phenomenological reduction and the writings of Husserl and Heidegger are considered in the context of transpersonal mystical experience. The author shows how the practice of the phenomenological reduction spontaneously delivered both Heidegger and Husserl into transpersonal realms. An experiential examination of their writing reveals the great similarities between their own ideas and those of classical transpersonal sources from Hinduism, Buddhism, and Taoism. The way in which each utilized the phenomenological reduction is also explored. If Husserl's method does indeed have mystical potential then transpersonal psychology and phenomenology are not only related but may have much to offer each other as modes of inquiry.
A previously untranslated essay by Edmund Husserl on the subject of Buddhism is presented along with a commentary on parallels between the methods of transcendental phenomenology and Buddhism. Eugen Fink's comment that the stages of phenomenological method are essentially stages of Buddhist self-discipline is explored in the context of why Husserl's transcendental phenomenology was not taken up by other phenomenologists. The authors speculate that Husserl may have encountered realms of experience outside that of the majority of phenomenologists due to an advanced level of introspective ability on Husserl's part, that allowed him to access the transcendental domain of experience.
Draws a distinction between meaning-oriented and object-oriented therapies. The method of E. Husserl (1931) is directly applied to a wide range of psychological problems and a phenomenon becomes manifest that is characterized as phenomenologically observable dictate (POD). This POD is the source of a variety of undesirable cognitions, feelings, and memories. After the isolation of a POD is accomplished, a specific technique can be used to address and dispose of it as though it were a physical object. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
What is a self? Does it exist in reality or is it a mere social construct—or is it perhaps a neurologically induced illusion? The legitimacy of the concept of the self has been questioned by both neuroscientists and philosophers in recent years. Countering this, in Subjectivity and Selfhood, Dan Zahavi argues that the notion of self is crucial for a proper understanding of consciousness. He investigates the interrelationships of experience, self-awareness, and selfhood, proposing that none of these three notions can be understood in isolation. Any investigation of the self, Zahavi argues, must take the first-person perspective seriously and focus on the experiential givenness of the self. Subjectivity and Selfhood explores a number of phenomenological analyses pertaining to the nature of consciousness, self, and self-experience in light of contemporary discussions in consciousness research.
Philosophical phenomenology—as developed by Husserl, Heidegger, Sartre, Merleau-Ponty, and others—not only addresses crucial issues often absent from current debates over consciousness but also provides a conceptual framework for understanding subjectivity. Zahavi fills the need—given the recent upsurge in theoretical and empirical interest in subjectivity—for an account of the subjective or phenomenal dimension of consciousness that is accessible to researchers and students from a variety of disciplines. His aim is to use phenomenological analyses to clarify issues of central importance to philosophy of mind, cognitive science, developmental psychology, and psychiatry. By engaging in a dialogue with other philosophical and empirical positions, says Zahavi, phenomenology can demonstrate its vitality and contemporary relevance.
Bradford Books imprint
This is an unusual volume. During his periods of study with Ed mund Husserl - first from I924 1. 0 I926, then from I93I to I932 - Dorion Cairns had become imnlensely impressed with the stri king philosophical quality of Husserl's conversations with his students and co-workers. Not unlike his daily writing (five to six hours a day was not uncommon, as Husserl reports herein, the nature of which was a continuous searching, reassessing, modi fying, advancing and even rejecting of former views), Husserl's conversations, especially evidenced from Cairns's record, were remarkable for their depth and probing character. Because of this, and because of the importaIlt light they threw on Husserl's written and published works, Cairns had early resolved to set down in writing, as accurately as possible, the details of these conversations. Largely prompted by the questions and concerns of his students, including Cairns, the present Conversations (from the second period, I93I-I932, except for the initial conversation) provide a significant, intriguing, and always fascinating insight into both the issues which were prominent to Husserl at this time, and the way he had come to view the systematic and historical placement of his own earlier studies. Cairns had often insisted - principally in his remarkable lec 1 tures at the Graduate Faculty of the New School - that attaining a fair and accurate view of Husserl's enormously rich and complex 1 Cairns's lectures between 1956 and 1964 are especially important.
he radical viewpoint of phenomenology is presented by T 3 Edmund Husser! in his Ideas. This viewpoint seems quite simple at first, but becomes exceedingly complex and involves intricate distinctions when attempts are made to apply it to actual problems. Therefore, it may be well to attempt a short statement of this position in order to note the general problems with which it is dealing as well as the method of solution which it proposes. I shall emphasize the elements of phenomenology which seem most relevant to E. Stein's work. Husser! deals with two traditional philosophical questions, and in answering them, develops the method of phenomenological reduction which he maintains is the basis of all science. These questions are, "What is it that can be known without doubt?" and "How is this knowledge possible in the most general sense?" In the tradition of idealism he takes consciousness as the area to be investigated. He posits nothing about the natural world. He puts it in "brackets," as a portion of an algebraic formula is put in brackets, and makes no use of the material within these brackets. This does not mean that the "real" wor!d does not exist, he says emphatically; it only means that this existence is a presupposition must be suspended to achieve pure description.
There was no such thing as a definite beginning of a Phenomenological Movement, let alone a school, in Husserl’s wake, just as little as there had been a deliberate and clearly marked founding of phenomenology in his own development. But around 1905 Husserl began to attract a number of students, in the beginning chiefly from Munich, who developed a kind of group spirit and initiative which led gradually to the formation of the Göttingen Circle.
The four noble truths, basic tenets of Buddhist psychology, are related to the theory and practice of behavior therapy with emphasis on self-control. Discussion includes the ideas of suffering and attachments, the cultivation of peace of mind, and meditation as a therapeutic tool.
This book offers an approach to working with clients who simply do not seem to change. Therapeutic change, in the author's view, hinges on the presence of seven precursors, or harbingers, of change: hope, awareness, a sense of necessity to change, the willingness to experience anxiety or difficulty, confronting issues, the exertion of will or effort, and the presence of social support. The presence of these precursors bodes well for a client no matter what the therapist's theoretical orientation. The converse is also true: their absence or deficiency close the relationship. The good news for any therapist who has ever encountered a client who believes change is frightening, unattainable, or a waste of time is that the obstacles are not insurmountable. In this practical guide, the author offers a tool for assessing the readiness for change in clients and in therapists. He offers an abundance of strategies, examples, and insights for enhancing precursors that are lacking and leveraging those that are present. This model offers invaluable guidance for the stalled client and therapist alike. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The nature and history of Buddhism are traced briefly. Meditation is discussed and related to behavior modification practice. Finally, the commonalities of Buddhism and behavior modification are the basis for a synthesis of the two.
The first decision any historiographer has to make is where to begin his story. Unless he wants this decision to be completely arbitrary, he should also be prepared to justify it by a clear conception of the unifying theme for his account. Unfortunately, this demand cannot be satisfied so easily in the case of the history of phenomenology. The difficulties of stating point-blank what phenomenology is are almost notorious.1 Even after it had established itself as a movement conscious of its own identity, it kept reinterpreting its own meaning to an extent that makes it impossible to rely on a standard definition for the purpose of historical inclusion or exclusion.
The author explains that his background was in experimental psychology but that he wanted to study the whole person and not fragmented psychological processes. He also desired a non-reductionistic method for studying humans. Fortunately he came across the work of Edmund Husserl and discovered in the latter's thought a way of researching humans that met the criteria he was seeking. Eventually he developed a phenomenological method for researching humans in a psychological way based upon the work of Husserl and Merleau-Ponty. This article briefly describes the method.
Preface to the American Edition Preface to the Original Edition Introduction Patanjali and the Exegetical Literature Some Philosophical Concepts of Kriya-Yoga Overview of Topics Discussed by Patanjali Annotated Translation Chapter One: Samadhi-Pada Chapter Two: Sadhana-Pada Chapter Three: Vibhuti-Pada Chapter Four: Kaivalya-Pada Continuous Translation Word Index to the Yoga-Sutra Bibliography Guide to the Pronunciation of Sanskrit Index About the Author
Freedom is presented as an overarching paradigm that may align and bring together the counseling profession's diverse counseling theories and open a doorway to a new generation of counseling techniques. Freedom is defined and discussed in terms of its 4 modalities: freedom from, freedom to, freedom with, and freedom for. The long-standing problem of theoretical integration of counseling and psychotherapy is explored in combination with the phenomenon of therapeutic change in the context of freedom. The new paradigm generates new and possibly more effective counseling techniques by aligning and incorporating freedom with such ideas as agency, self-determination, metacognition, mindfulness, and often unexamined Asian therapeutic techniques from yoga and Buddhism.
Research traditions serve as a blueprint or guide for a variety of design decisions throughout qualitative inquiry. This article presents 6 qualitative research traditions: grounded theory, phenomenology, consensual qualitative research, ethnography, narratology, and participatory action research. For each tradition, the authors describe its purpose and key characteristics, outline commonly associated fieldwork activities, describe analytic approaches within the tradition, and then discuss strengths and challenges of the approach.
Founding humanists argued that counseling should be ideologically grounded in the humanities. Currently, professional counseling culture is largely structured by scientific assumptions, which, the author maintains, have had a detrimental impact on the profession. Specific recommendations for shifting professional counseling culture to a humanities foundation are offered.
This article explores the association between and among humanism, feminism, multiculturalism, and social justice in counseling, education, and advocacy. In so doing, it shows how these theoretical forces, individually and collectively, are essential to professional counseling, client welfare, education, and the promotion of social justice. The author also outlines suggestions for future integrative work in these areas.
Discusses parallels between the Early Buddhist and modern behavioral techniques for dealing with unwanted, intrusive cognitions that illustrate the resemblance between modern psychological concepts and practices and similar notions in religious, philosophical, and scientific systems of ancient times. It is suggested that the discovery of modern psychological ideas in ancient texts and systems has no demonstrable connection with the developments within present-day psychology. Yet, the overall continuity and evolution of humans' experimentation with, and endeavor to understand and control, behavior are highlighted by such parallels. (33 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
phenomenological philosophy / psychological research on consciousness / descriptive and qualitative research / doing psychological research from a phenomenological perspective
data gathering / data from self-reflection / data gathered from participants / selection of subjects / interview / data from previously developed descriptions / results of data collection
data analysis / essential structures as findings / a search for lived-structures of essences / steps in the analysis / transformation and synthesis of the data
expressions of the findings / the research report / issues of validity / usefulness of phenomenological research (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The aim of individual psychology is to understand the individual style of life as a part of the whole. The subject involves the understanding of the whole, the life of mankind and the social relation with the other sex. Because everybody is perceiving and judging his own way and answer, and strives to complete and to accomplish his own totality while driven by the lasting gaping blanks between solutions and the full completion of life, a feeling of inferiority is always living and stimulated. Children born with defective organs, or spoiled children, or hated children, are constantly striving for the goal of superiority to overcome the feeling of inferiority. Manifestations of cruelty, evading decisions, even criminal actions, are the result of a desire to attain the superiority feeling. To increase the social feeling and sense of responsibility of these individuals affected by the inferiority feeling, modern psychology and education must treat the causes and not the consequences. Individual psychology recognizes that the problems begin before or in a new situation for which a child or adult is not prepared. Through education, parents may be taught to lessen the family egoism and to put the children in a social environment as soon as possible so that their courage and independence may not be hindered by pampering and continued support. Through this is included usefulness for society, all good characteristics and the right preparation for new situations. (PsycINFO Database Record (c) 2012 APA, all rights reserved)