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1、Phenomenology of practiceMax van Manen,University of Alberta 2007Phenomenology of practice is formative of sensitive practice, issuing from the pathic power of phenomenological reflections.Phenomenology of practice is an ethical corrective of the technological and calculative modalities of contempor
2、ary life. It finds its source and impetus in practical phenomenologies of reading and writing that open up possibilities for creating formative relations between being and acting, self and other, interiorities and exteriorities, between who we are and how we act.IntroductionPractice :TheoryContext/s
3、ituationPathicPhenomenology writingTheory cannot solve the all questions about the world. We need practice to finish these tasks.Situation means pathic. They are the different way to know the world.Phenomenology need to do practical, not just only means philosophical question. Van Manen:We have ques
4、tions of how to act in everyday situations and relations. This pragmatic concern I will call the phenomenology of practice.”The aims of a phenomenology of practice : to open up possibilities for creating formative relations between being and acting, between who we are and how we act, between thought
5、fulness and tact. what is the “ phenomenology of practice ?Practice Theory Theoria in its original Greek sense of contemplatio was conducted in a broader context of life and thus was also a way of comporting oneself. (“Praise of theory”)It is a being present in the lovely double sense that means tha
6、t the person is not only present but completely present In the end all practice suggests what points beyond it . Gadamer 1998。一切实践的最终含义就是超越实践本身。An example of a provocative questioning of the significance of theory is the book Derrida offers a surprising but provocative thesis of how he sees the prac
7、tice of his own life in relation to his writing.I love the voice, I love presence, I love ; there is no love, no desire without it. So, Im constantly denying, so to speak, in my life what Im saying in my books or my teaching .there is no pure presence that I desire it. There would be no desire witho
8、ut it.Derrida (in the footsteps of Heidegger) has deconstructed the possibility of being “completely present.” Derrida could argue that there is still consistency in the sense that theorizing is also a form of life, in other words, a practice.Numerous phenomenologists have aimed to find vantage poin
9、ts from which we may grasp the ways that reveal how our sensibilities and experiences of the world are formed or conditioned by the primordialities of our existence. Primordialities of Practice the famous example of sound (How the tones of a piece of music present themselves in the instant of the no
10、w)Phenomenology of Internal Time Consciousness it is the primal impressional consciousness and its retentional and protentional aspects that make our lived experiences potentially available in the form of intentional objects for our reflection。 Husserls epistemological language 前摄，前摄， 感知，滞留感知，滞留 Pri
11、mal impressional consciousness points to the corporeal and temporal nature of existence.At the level of primal consciousness there is not yet objectification of self and world. Lived experience is simply experience-as-we-live-through-it in our actions, relations and situations.Of course, our lived e
12、xperiences can be highly reflective (such as in making decisions or theorizing) but from a Husserlian phenomenological point of view this reflective experience is still prereflective since we can retroactively (afterwards) subject it to phenomenological reflection. we are always already practically
13、engaged in the context of life -HeideggerHeidegger emphasizes the meaning of the sound we hear: “We hear the door shut in the house and never hear acoustical sensations of mere sounds.”Even if we hear a sound that we do not recognize we nevertheless recognize it as nonrecognizable and we may orient
14、to its origin or nature. The point is that we are already engaged in a world where this sound acquires a particular meaning and significance.How important the context isFor Heidegger the origin of meaning is not found in some primal realm but right here in our actions and in the tactile things of th
15、e world that we inhabit.Maurice Merleau-Ponty makes a similar point in the Phenomenology of Perception. Pure impressions are not only imperceptible but undiscoverable. We dont hear a pure sound sensation or sense impression but the barking of the dog or the ringing of the phone.The child imitates no
16、t models but other peoples actions.Bourdieu says.For Heidegger, the source of intelligibility is more mundanely the context of meaning in which our practices are embedded.From Heideggers perspective one cannot really account for the context since we already live it, before we make sense of it in an
17、interpretive manner. We live out that context by constantly actualizing and realizing our understandings that already inhere in our practices and that cannot necessarily be explicated. Van Manen emphasizes that everything in our life depends on its context,and only in this context can we get known w
18、ith the phenomeny.We cannot know the sense,but we get it from a certain practice or context that can make the sense interpretive.Furthermore,only depends on the theory cannot explain the phenomeny,it must turn to the practice! How does the context gets its meaning? From Heideggers perspective one ca
19、nnot really account for the context since we already live it, before we make sense of it in an interpretive manner.technological and calculative practice: emphasizes that the entities are instrumental.Heidegger shows how with Friedrich Nietzsches notion of the eternally recurring will-to-power, our
20、(post)modern sensibility of reality has become a metaphysics of nihilistic enframing that treats all entities (including human beings) instrumentally, available for our use.According to Heidegger, it has led to a thoughtless nihilism that reduces all intelligibility to technological sensibility: vie
21、wing anything that exists as infinite, and thus without end, meaning, or purpose.The pervasiveness of technological and calculative practiceIn Thomsons words, our technological understanding of being produces a calculative thinking that quantifies all qualitative relations, reducing entities to biva
22、lent, programmable information.Thomson observes how in educational contexts, terms such as excellence, potential, and quality have lost their substantive and normative content. Striving for a higher pedagogical quality of education becomes a quantitative concern with what can be measured in terms of
23、 outcomes, observables, and standards.Free itself of calculative rationalityInvolve a different way of knowing the worldGrasp the world pathicallyTheory:think Practice:graspThe competence of professional practitioners is itself largely tied into pathic knowledge.Professional knowledge is pathic to t
24、he extent that the act of practice depends on the sense and sensuality of the body, personal presence, relational perceptiveness, tact for knowing what to say and do in contingent situations, thoughtful routines and practices, and other aspects of knowledge that are in part prereflective, pre-theore
25、tic, pre-linguistic.Further study and enhance pathic dimension of professional practiceNeed a languageRemain oriented to the experiential or lived sensibility of the lifeworld.Express and communicate understandinge.g: Experiential stories provide opportunities for evoking and reflecting on practiceP
26、athic传统知识观有身体的直接参与,有情感的参与,有感受性的因素,有当下的直观Intuitive knowingEmbodied knowingpathic knowing实践认识论强调认识中感性因素,情感因素,被动性的一面EmpathySympathyRelational, situational, corporeal, temporal, actionalpathossuffering and passionIn a large life context: general mood, sensibility, sensuality, felt sense of being in the
27、worldEasier: teach concepts and informational knowledgebring about pathic understandings.Easier:describe the cognitive pathic aspects of our world.our professionalpractice may be communicated, internalized and reflected onDevelop a phenomenology that is sensitive to the thoughtfulness required in co
28、ntingent, moral, andrelational situations.Speak of the pathic sensibilitySpaces have their atmospheric, sensual, and felt aspects. Pathic knowledge inhere in the body in the things of our world In the situations in which we find ourselves In the very relations that we maintain with others and things
29、 around us.the whole body itself is pathicthe body knows how to do things, such that, if we wanted to gain intellectual control of this knowledge we might in fact hamper our ability to do the things we are doing.Our actionsSedimented into habituations, routines, kinesthetic memories.Sensitive to the
30、 contigencies, novelties, and expectancies of our world. Ordinary cognitive discourses are not well suited to address noncognitive dimensions ofprofessional experience.A pathic language is needed in order to evoke and reflect on pathic meanings. Pathic understanding requires a language that is sensi
31、tive to the experiential, moral, emotional and personal dimensions of professional life.Phenomenology writing Shied away from technical philosophical issuesThrough a certain kind of phenomenological writing ,these pathic forms of knowing may find expression in texts, which make demands on us that fi
32、nd expression in our practices. Langeveld interested in doing practical phenomenology and he not in philosophical questions about indubitable knowledge or the conditions of phenomenological understanding.His intention is to show the formative pedagogical value of the experience.Phenomenoloical texts
33、: an early form of Phenomenoloical writingDutch or University of Utrecht traditione.g: Van den Berg; Langeveld; LinschotenThey were interested in phenomenology as a practical and reflective method, not as professional philosophy.Phenomenoloical textsLangeveld “The Secret Place in the Life of Child”G
34、ives readers a reasoning understanding of the “felt meaning”of that special place that young children at times seem to seek out .The “secret place” is the place where the child withdraws from the presence of others.This space experience -a place of growthDoing practical phenomenologySpace experience
35、-self-understandingLangevelds intention is to show the formative padagogical value of the experience of the secret place for the growing child.The phenomenological analysis of the secret place of the child shows us that the distinctious between the outer and inner world met into a single, uniuqe, pe
36、rsonal worldSpace experienceThe secrecy of this place is first of all experienced as the secrecy of “my-own-ness”The child encounters the “world”He shows not only what the experience is like he also shows how it is a pedagogically appropriate experience for the child. From the perspective of Langeve
37、lds pedagogical interest in children, a phenomenology of practice sponsors a pedagogical sensitivity that expresses itself in tactfulness on the part of the adult.The features of the texts:InsightfulEvocative Speak to us Stir our padagogical,psychological,professional sensibilities.The power of phen
38、omenological texts liesprecisely in this resonance that the word can effect in our understanding, including those reaches of understanding that are somehow pre-discursive and pre-cognitive and thus less accessible to conceptual and intellectual thought.The text must reverberate with our ordinary exp
39、erience of life as well as with our sense of lifes meaning.a phenomenology of practice operates in the space of the formative relations between who we are and who we may become, between how we think or feel and how we act.these formative relations have pedagogical consequence for professional and ev
40、eryday practical life.Phenomenological reflection reading and writing ofphenomenological texts can contribute to the formative dimensions of a phenomenology of practice.ConclusionsPhenomenology formatively informs, reforms, transforms, performs, and performs the relation between being and practice.
41、1. In-formatively, phenomenological studies make possible thoughtful advice and consultation. 2. Re-formatively, phenomenological texts make a demand on us, changing us in what we may become. 3. Transformatively, phenomenology has practical value in that it reaches into the depth of our being,prompting a new becoming. 4. Per-formatively, phenomenological reflection contributes to the practice of tact. 5. pre-formatively, phenomenological experience gives significance to the meanings that influence us before we are even aware of their formative value.Thanks
