accomplishments, and which requires a backward glance, a reflection on its past for its organization toward future ends. This reflexive action is meant to maintain equilibrium, and thus to prevent any metastable changes in its organization. And this aim of
Sartre on Pure Reflection in Response to Husserl & Levinas
-substantial and non-thetically aware of itself. Third, when coupled with Levinas's ontological interpretation of intentionality, consciousness's distinctive ontological status entails a methodological difficulty for phenomenology. Namely, since reflection grasps
Methodological Implications of Positioning during and after Fieldwork in Conflict Societies
highlighted. Consequently, thorough reflections on the self and positioning during research are nowadays considered part of the standard repertoire of ethnographers. Related to this, sociologists and social anthropologists have claimed that researchers
Ethics and an Individual in Contemporary South India
This article explores the intricate relationship between talk and practice in the anthropology of ethics by focusing on one individual, a temple and consecration priest, in Tamil Nadu, South India. By examining his relations with other people, gods and his ideal and present self, the article suggests that ethical self-cultivation is an ongoing practice and is based on ordinary and extraordinary encounters, evaluations and reflections thereon. It argues that the focus on an individual both allows an intimate and detailed reflection on processes of ethical self-cultivation and offers a window into the wider social world of which the individual forms a part.
In true JCM tradition, my reflections are totally personal and consist of anecdotes to, maybe, give you a flavour of my JCM. I came to London in 1973 and joined the Israeli Student Association. One of our activities was dialogue with Palestinian students. I am not sure I would call it a dialogue today. The meetings were more like shouting matches, all trying to score points off each other. The importance of these meetings was that we sat in the same room, grappling towards intercultural/interfaith dialogue.
The case of a Swedish course for professional principals
The importance of reflection is widely recognised in literature on professional praxis, where it is often associated with lifelong, or continuing, professional learning and practice improvement (e.g. Boud et al. 1985 , 2006 ; Dewey 1933 ; Kolb
A Response to Ronald Santoni on Bad Faith
faith is a reflective project, not merely something that occurs entirely unreflectively (p. 50). He draws on my analysis of Sartre's distinction between ‘pure’ and ‘impure’ reflection to argue that ‘bad faith is cynical by involving reflection of the
Priests, Parishioners, and the Catholic Church in New Spain
cross-generational sex solely with the question of age, opening up the category and enlarging its potential to be a topic for historical reflection. Indeed, notions of childhood and adolescence in both early modern Iberia and colonial Latin America were
‘Pure reflection’ is an important concept that bridges Sartre’s ontology and ethics in his early philosophy. In Being and Nothingness, Sartre devoted a section (Part Two, Chapter Two, Section III) to a discussion of the ontological characteristics of pure reflection. In Notebooks for an Ethics,3 he explored the ethical implications of the ontological characteristics of pure reflection (that he had presented in Being and Nothingness) and he used pure reflection as an essential stage leading to an ethical life of ‘authenticity’.