scholarly journals A First-Person Experience with End-User Development for Smart Homes

2016 ◽  
Vol 15 (2) ◽  
pp. 26-39 ◽  
Author(s):  
Joelle Coutaz ◽  
James L. Crowley
Keyword(s):  
Smart Homes ◽  
First Person ◽  
End User ◽  
Person Experience ◽  
First Person Experience

The Logic of Ambiguity

Janus Head ◽  
2020 ◽  
Vol 18 (1) ◽  
pp. 14-29
Author(s):  
Elizabeth McManaman Tyler ◽  
Keyword(s):  
Lived Experience ◽  
Post Traumatic Stress Disorder ◽  
Traumatic Stress ◽  
Stress Disorder ◽  
First Person ◽  
Post Traumatic Stress ◽  
Post Traumatic ◽  
Insight Into ◽  
Person Experience ◽  
First Person Experience

While recent work on trauma provides insight into the first-person experience of Post-traumatic Stress Disorder (PTSD), Aristotelian propositional logic, which underlies Western paradigms of thought, contains implicit ontological assumptions about identity and time which obscure the lived experience of PTSD. Conversely, Indian Buddhist catuskoti logic calls into question dualistic and discursive forms of thought. This paper argues that catuskoti logic, informed by Buddhist ontology, is a more fitting logical framework when seeking to describe and understand the first-person experience of PTSD, as it allows for ambiguity, non-duality, and polysemy.

scholarly journals La vida y la revelación: los caminos insondables de Michel Henry

2021 ◽  
pp. 37
Author(s):  
Carlos Belvedere
Keyword(s):  
First Person ◽  
Late Work ◽  
Michel Henry ◽  
The Absolute ◽  
Person Experience ◽  
First Person Experience

Me propongo delinear las nociones de vida y revelación tal como son descritas en la obra temprana y en la obra tardía de Michel Henry. Además, cotejaré estas descripciones con la piedra de toque de la fenomenología, a saber, la experiencia en primera persona. A partir de ella levantaré una objeción material: que la vida no se revele en mí como una fenomenalidad pura distinguida del fenómeno propia-mente dicho pone en jaque el carácter absoluto de la manifestación pues hay al menos un caso en que no se cumple. Luego mostraré que, en sus últimos años, Henry da cuenta de este tipo de experiencia a partir de las figuras del mal. Argumentaré, por último, que aunque tiene el mérito de dar cuenta de una heterogeneidad posible de la experiencia, la respuesta ofrecida allí resulta insuficiente para retirar la objeción planteada inicialmente.My aim is to delineate the notions of life and revelation as they are described in the early work and in the late work of Michel Henry. In addition, I will compare these descriptions with the touchstone of phenomenology, namely, the first-person experience. Based on it I will raise a material objection: that life does not reveal itself in me as a pure phenomenality distinguished from the phenomenon itself calls into question the absolute character of manifestation because there is at least one case in which it is not fulfilled. Then I will show that, in his latest years, Henry accounts for this type of experience as a figure of evil. Finally, I will argue that, although it has the merit of accounting for a possible heterogeneity of the experience, the answer offered there is insufficient to withdraw the objection raised initially.

Qualia, Robots and Complementarity of Subject and Object

1998 ◽  
pp. 54-62
Author(s):  
Piotr Boltuc
Keyword(s):  
Philosophy Of Mind ◽  
First Person ◽  
German Philosophy ◽  
Secondary Qualities ◽  
Black And White ◽  
Complementary Approach ◽  
Subject And Object ◽  
First Time ◽  
Person Experience ◽  
First Person Experience

Jackson claims that a person who sees colors for the first time by this very fact acquires a certain knowledge which she or he could not have learned in a black and white world. This argument can be generalized to other secondary qualities. I argue that this claim is indefensible without implicit recourse to the first-person experience; also Nagel’s "what it is like" argument is polemically weak. Hence, we have no argument able to dismiss physicalism by consideration of first-person qualia (contra Jackson); however, it does not force us to endorse qualia-reductionism. In the second part of my paper I defend non-reductionism in a different way. Following Nagel and Harman, I try to avoid criticisms usually presented against Nagel, seeing subjectivity and objectivity as two complementary structures of the subjective and objective element of our language. I refer to classical German philosophy, phenomenology and Marxist dialectics which have developed a complementary approach crucial in the reductionist/anti-reductionist controversy in the philosophy of mind.

On the Limits of the Method of Phenomenal Contrast

2017 ◽  
Vol 3 (2) ◽  
pp. 168-188 ◽  
Author(s):  
MARTINA FÜRST
Keyword(s):  
Phenomenal Character ◽  
First Person ◽  
Cognitive Phenomenology ◽  
The Face ◽  
Underlying Mechanisms ◽  
Shed Light ◽  
Person Experience ◽  
First Person Experience

ABSTRACT:The method of phenomenal contrast aims to shed light on the phenomenal character of perceptual and cognitive experiences. Within the debate aboutcognitive phenomenology, phenomenal contrast arguments can be divided into two kinds. First, arguments based on actual cases that aim to provide the reader with a first-person experience of phenomenal contrast. Second, arguments that involve hypothetical cases and focus on the conceivability of contrast scenarios. Notably, in the light of these contrast cases, proponents and skeptics of cognitive phenomenology remain steadfast in their views. I provide an explanation of the method's dialectical ineffectiveness by focusing on first-person performances of phenomenal contrast tasks. In particular, I argue that introspective judgments about phenomenology are regimented by the view initially held. Understanding the underlying mechanisms responsible for the dialectical standoff in the face of phenomenal contrast cases casts light on introspection-based arguments for phenomenology in general.

scholarly journals MIND-BODY INTEGRATION IN DANCE MOVEMENT THERAPY

2021 ◽  
Author(s):  
Hongju Li ◽  
◽  
Xindi Cao ◽  
Keyword(s):  
Movement Therapy ◽  
First Person ◽  
Dance Movement Therapy ◽  
Dance Movement ◽  
The Third ◽  
Mind And Body ◽  
Third Person ◽  
The Third Person ◽  
Person Experience ◽  
First Person Experience

"Mind-body integration is a key element for a successful dance movement therapy (DMT). As the connection between mind and body is reconnected, the clients can not only express but also improve their mental state through body movement. The integration of mind and body can be viewed from to aspects, namely the first-person experience and the third-person phenomenon, both of which play a crucial role in the therapeutic process of DMT. The first-person experience transcends the mind’s neurobiological phenomenon, which is relatively more important for the clients, while the third-person observation is based on the body’s reflection of mind, often adopted by the therapists. The relationship between mind and body can be validated by the mirror neuron theory, which is one of the theoretical proofs and inspirations of DMT. Unlike the notion of mind-body differentiation in western classical philosophy, ancient Chinese thoughts had not separated them. The Chinese character “shen” is considered as the whole of flesh and soul. The abundant Chinese thoughts concerning mind-body theory can be considered as a suitable route of the exploration of mind-body integration."

scholarly journals Brain mechanisms underlying the subjective experience of remembering

2021 ◽  
Author(s):  
Jon Simons ◽  
Maureen Ritchey ◽  
Charles Fernyhough
Keyword(s):  
Subjective Experience ◽  
Functional Neuroimaging ◽  
Human Experience ◽  
Significant Part ◽  
First Person ◽  
Perceptual Features ◽  
Psychiatric Conditions ◽  
Healthy Participants ◽  
Person Experience ◽  
First Person Experience

The ability to remember events in vivid, multisensory detail is a significant part of human experience, allowing us to relive previous encounters and providing us with the store of memories that shape our identity. Recent research has sought to understand the subjective experience of remembering: what it feels like to have a memory. Such remembering involves reactivating sensory-perceptual features of an event, and the thoughts and feelings we had when the event occurred, integrating them into a conscious first-person experience. It allows us to reflect on the content of our memories, and to understand and make judgments about them, such as distinguishing events that actually occurred from those we might have imagined or been told about. In this review, we consider recent evidence from functional neuroimaging in healthy participants and studies of neurological and psychiatric conditions, which is shedding new light on how we subjectively experience remembering.

Pike's Mystic Union and the Possibility of Theistic Experience

1994 ◽  
Vol 30 (2) ◽  
pp. 231-242 ◽  
Author(s):  
J. William Forgie
Keyword(s):  
Third Parties ◽  
First Person ◽  
Mystical Tradition ◽  
Experiential Content ◽  
Mystic Union ◽  
Theistic Experience ◽  
Nelson Pike ◽  
Person Experience ◽  
First Person Experience

In his long-awaited Mystic Union, Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ phenomenologically, i.e. in experiential content. But they are all ‘theistic’ experiences; that is, they are all phenomenologically of God. By this Pike means: (a) whether these experiences are veridical or not, their object – what they are veridical or hallucinatory experiences of – is God; and (b) that they are of God is part of, or given in, the phenomenological content of the experiences themselves.

scholarly journals Exposing Practical, Psychological, and Pedagogical Shadow Sides of Experiential Learning

2018 ◽  
Vol 42 (6) ◽  
pp. 761-771
Author(s):  
April Wright ◽  
Paul Hibbert ◽  
Ross Strong ◽  
Marissa Edwards
Keyword(s):  
Experiential Learning ◽  
Flood Event ◽  
First Person ◽  
General Applicability ◽  
Catastrophic Flood ◽  
Person Experience ◽  
First Person Experience

This article is based first-person experience with experiential learning (EL) practices in an undergraduate introductory management course. We consider how a challenging EL activity, based on volunteering during recovery from a catastrophic flood event, exposed three shadow sides of EL. These shadow sides of EL, which often remain hidden to educators, are practical, psychological, and pedagogical. We provide a characterization of each of these shadow sides and outline strategies for managing them. We also discuss the general applicability of our insights, including tentative theoretical extensions to Kolb’s EL theory. We conclude by considering the potential for the shadow sides of EL to emerge in circumstances that are less confronting and extreme than those encountered by our students.

scholarly journals Some Moments of Wonder Emergent within Transcendental Phenomenological Analyses

Open Theology ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 27-34
Author(s):  
James G. Hart
Keyword(s):  
Philosophy Of Religion ◽  
Transcendental Phenomenology ◽  
Fundamental Principle ◽  
First Person ◽  
Person Experience ◽  
First Person Experience

AbstractThere is a distinctive wonder bordering on and awakening to the philosophy of religion within Husserl’s transcendental phenomenology. This is not primarily a wonder directed to how things are or that they are, but rather the wonder connected to the most fundamental principle of transcendental phenomenology. That principle is the ancient principle of the convertibility of being with what is true or the inseparability of being and manifestation. Phenomenological wonder is primarily at the correlation of being as what is true or made manifest with consciousness. And yet there is an even more basic phenomenological wonder which founds this correlation, and that is the manifestness of first-person experience within which all other wonder emerges.

Sign in / Sign up

Export Citation Format

Share Document