This paper focuses on the use of concretely felt experience in phenomenological methodology and theory construction. Using the example of a stepwise process of theory making called Thinking at the Edge, the author shows how experience functions in the creation of a new theory on the self-as-becoming. In the process, he attempts to demonstrate how the ongoing work relating to creating a new theory of self is germane to phenomenology.The paper draws on the major philosophical work of Eugene Gendlin in (...) his development of “The Philosophy of the Implicit”, and the two distinct practices, Focusing and Thinking at the Edge, which grew out of it. This philosophy forms the theoretical basis upon which the assertion is made that experience that is directly referred to can be utilized as the core of a method in the explication of theory. Two challenges facing phenomenological researchers and theorists who desire to utilize felt experience in their work are addressed, namely the fact that the intimately felt aspect underlying the creation of new ideas is basically hidden from the view of others and is thus not verifiable in the usual way, and the lack of a larger public language for articulating the process and progress that follows concretely from felt experience. It is argued that Thinking at the Edge provides scientists or specialists in any field, including phenomenologists, with a means whereby they can explicitly use felt experience in their work. It also opens the way for fresh theoretical language, of a kind characterized by reflexivity of felt experience, within the broader public language of the various fields, in the process specifically demonstrating how theory instances and exceeds itself. (shrink)

A deeper understanding of the role embodied intelligence can play in social change is vitally important if we are to be successful in creating and maintaining a more just and sustainable world. A key component of any change process, peacebuilding being one example of such a process, is developing inwardly focused bodily intelligence. A phenomenologically oriented understanding of social change, and by extension peacebuilding, is one in which bodily felt recognition must take a special place. Change that is bodily recognized (...) has a different character and functions distinctly from the change that is experienced during a change of mind. A change of mind may stem solely from assimilating new information, (e.g. reading the latest book or professional journal), while bodily experienced change registers along broader lines than cognition alone. Although both processes are kinds of change, the embodied change, which is felt from the inside, is far more generative than change that involves merely altering or shuffling around existing schema or concepts. To assist in further exploration of peacebuilding as inherently both a personal and social event, I have developed an approach based in part on Gendlin’s philosophical works, in particular his Process Model (Gendlin, 1997). I refer to this approach as a process model for peacebuilding because this articulates how intrapersonal, interpersonal, and social agency can be framed as one movement, a single ongoing process of human life. However, it must be admitted that this approach with its emphasis on developing embodied knowledge and practices is not as yet readily associated with such externally focused work as that which is found in peace-building as an academic field or social action activity. Embodied interior intelligence as a theoretically rich concept, although known in phenomenology and recognized in emerging theories of cognition, is not as yet sensible to many of those working in the peace-building arena. Indo-Pacific Journal of Phenomenology , Volume 12, Special Edition July 2012. (shrink)

This paper focuses on the use of concretely felt experience in phenomenological methodology and theory construction. Using the example of a stepwise process of theory making called Thinking at the Edge , the author shows how experience functions in the creation of a new theory on the self-as-becoming. In the process, he attempts to demonstrate how the ongoing work relating to creating a new theory of self is germane to phenomenology.The paper draws on the major philosophical work of Eugene Gendlin (...) in his development of "The Philosophy of the Implicit" , and the two distinct practices, Focusing and Thinking at the Edge , which grew out of it. This philosophy forms the theoretical basis upon which the assertion is made that experience that is directly referred to can be utilized as the core of a method in the explication of theory. Two challenges facing phenomenological researchers and theorists who desire to utilize felt experience in their work are addressed, namely the fact that the intimately felt aspect underlying the creation of new ideas is basically hidden from the view of others and is thus not verifiable in the usual way, and the lack of a larger public language for articulating the process and progress that follows concretely from felt experience. It is argued that Thinking at the Edge provides scientists or specialists in any field, including phenomenologists, with a means whereby they can explicitly use felt experience in their work. It also opens the way for fresh theoretical language, of a kind characterized by reflexivity of felt experience, within the broader public language of the various fields, in the process specifically demonstrating how theory instances and exceeds itself. (shrink)

To examine the underlying processes of an innovative mind-body practice, Mindful Body Awareness, this exploratory study involved four case studies analyzed phenomenologically using the dialogal method. Mindful Body Awareness combines manual and verbal processing, and is focused on facilitation of client body awareness. Four individuals were recruited to receive weekly 1.25 hour sessions over four weeks. The Helpfulness Aspects of Therapy form was administered immediately after each session to access participants’ perceptions of the therapy experience. In addition, the Scale of (...) Body Connection was used to examine pre- and post-body awareness and bodily dissociation. Analysis involved phenomenology and descriptive statistics. The overall perceived helpfulness of the intervention was evident in the four themes that emerged from the analysis. These themes were gaining interoceptive awareness, personal agency, therapist trust and conceptual framing, and transformation. The participants’ responses were also used to investigate the therapy process across time. A pattern of increased interoceptive depth was apparent, as was a concomitant progression in embodied sense of self. Improvements in body awareness and bodily dissociation were evident for two of the four participants. These findings help to identify primary components of Mindful Body Awareness and suggest the role of these components in the embodiment process. (shrink)

This book brings together a collection of essays written by scholars inspired by Eugene Gendlin's work, particularly those interested in thinking with and beyond Gendlin for the sake of a global community facing significant crises. The contributors take inspiration from Gendlin's philosophy of the implicit, and his theoretical approach to psychology. The essays engage with Gendlin's ideas for our era, including critiques and corrections as well as extrapolations of his work. Gendlin himself worried that knowing about a problem is too (...) often conflated with actions that might lead to change; the essays in this book point to a form of understanding that is activated, an embodied and immediate way of thinking about today's problems. Throughout the volume, the contributors creatively engage with Gendlin's work and its applicability to the complex, pressing crises of our time: the Covid-19 pandemic, environmental/climate issues, racism, sexism, economic inequality, and other factors threatening human persons and communities. Gendlin's theoretical approach to psychology is naturally interdisciplinary, making this book an essential read for anyone interested in moving to the boundaries where psychology meets philosophy, theology, art, environmental studies, science, and technology, and much more. (shrink)