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Living Aesthetics in a (Post) Pandemic World
Published in Usva Seregina, Astrid Van den Bossche, Art-Based Research in the Context of a Global Pandemic, 2023
The introspection in this research was approached from an art-based perspective. Instead of attempting to reconcile and fit introspection within the (social) scientific paradigm, Brown (1998) advocated viewing introspection as an art. Brown (1997, 2001) promoted the idea that artistic approaches to research (including introspection): (1) use non-literal language and evocative statements, (2) seek persuasiveness as appraisal criteria, (3) focus on experiences and meanings, (4) study single cases and presupposes that lessons can be learned from the unique, (5) have form and content which interact, (6) take a subjective orientation, (7) aim to explicate rather than predict, (8) use the investigator as a principal research instrument, (9) convey knowledge by successful invocation of the experience, and (10) aim to alter extant perceptions about the world. All of these artistic approaches can be found in my approach. Viewing introspection as art and introspective research as artistic liberates the approach from the criticism of the method. It allows for the advancement and continuing practice and development of introspection (Gould 1995).
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Published in L.S. Vygotsky, V.V. Davydov, Silverman Robert, Educational Psychology, 2020
Not only the subject, but also the methods of the science thus changed. Whereas in empirical psychology the principal method was that of introspection, i.e., the perception of one’s own mental processes, the new psychology rejected this method, whether it was understood as the only method possible, or just a key method. In fact, the method of introspection is one that is marked by extreme subjectivism, since the person is, at one and the same time, the observer and the observed. It entails a division of attention, an act that can never be achieved in entirety; either the very feeling or some other phenomenon that is under observation vanishes under the influence of observation, or we run the risk of overlooking what is most important when in the grip of the intensity of immediate experience. “To observe one’s own fear means not to be very afraid,” writes Blonskii, “to observe one’s own anger becomes a way of helping oneself begin to overlook things. But if we are consumed by a powerful fear or a powerful fear or a powerful rage, we do not have the time to observe ourselves.”
Art and cancer in the public space
Published in Esther Dreifuss-Kattan, Cancer and Creativity, 2018
Studies have demonstrated that exhibition visitors naturally use and appreciate galleries and museums for the experience of introspection. Lois Silverman defines introspection as a process that involves identifying, reflecting upon and understanding one’s feelings, experiences and thoughts (Silverman, 2010, pp. 45–47). Introspection is an important tool in personal growth. For people coping with cancer, as well as their families and friends, introspection is an essential step toward empathy. Moreover, Silverman points out that exhibitions are important tools for raising public awareness of the social dimensions of key health issues.
Introduction to the special issue “Moral injury care: Practices and collaboration”
Published in Journal of Health Care Chaplaincy, 2022
Jason A. Nieuwsma, Melissa A. Smigelsky, Daniel H. Grossoehme
This introspection is constructive for the field of mental health and should ultimately result in improved care, yet even honest, critical introspection can be subject to disciplinary blinders. Within the mental health field, the often-constructive emphasis on evidence-based care has at times made it challenging to see beyond the confines of empiricism. Empirical evidence can demonstrate whether scores on measures of psychiatric symptomatology increase or decrease over time. However, such evidence cannot directly answer questions of how one should behave, what is right, and what is wrong. These are moral, ethical, philosophical, and perhaps even theological questions – but not directly empirical. Of course, in our lived human experience, there is substantial and seamless overlap between the existential (e.g., How should I live?) and the empirical (e.g., How do I report feeling?). The dynamic intersections between these realms were in fact fluidly traversed by many prominent figures earlier in the history of psychology (e.g., William James, Victor Frankl). This is instructive. If moral injury is to be optimally understood and cared for, it is necessary to strive toward a fluid traversing of its many facets: existential, empirical, spiritual, psychological, ethical, and communal.
Art as Relational Encounter: An Ostensive Communication Theory of Art Therapy
Published in Art Therapy, 2018
Ostensive communication as a social process has deep roots in human development and attachment. As noted earlier, psychotherapeutic processing in the brain requires mutual engagement between cortical and limbic neurosystems. Awareness of emotions is an essential aspect of this processing but the development of this ability involves something of a paradox. According to van der Kolk (2014), neuroscience has confirmed that, “the only way we can consciously access the emotional brain is through self-awareness, [that is,] by activating the medial prefrontal cortex, the part of the brain that notices what is going on inside us” (p. 206). In this same regard, therapeutic introspection is not a simple process because “most of the conscious brain is dedicated to focusing on the outside world” (p. 206). In the absence of introspective tools and with the preference for focusing attention on external stimuli, the infant's self is “invisible” (Gergely, 2007); that is, only a starting point of self-awareness that requires elaboration through the social processes of attachment.
Connectedness in Recovery Narratives of Persons Labeled Not Criminally Responsible: A Qualitative Study
Published in International Journal of Forensic Mental Health, 2021
Natalie Aga, Sara Rowaert, Freya Vander Laenen, Stijn Vandevelde, Tom Vander Beken, Kurt Audenaert, Wouter Vanderplasschen
In this study, personal connectedness is seen as building a sense of self in order to improve individual abilities to connect. Participants related personal connectedness to improved self-knowledge, knowledge about their own background and about how they are perceived by others. This section is about connecting with a former or new identity and its underlying processes. Gaining introspection is perceived as an acquisition in itself and is regarded as a factor that contributes to improving interpersonal functioning. In addition to enhancing self-knowledge, physical appearance is addressed, and how it intertwines with social encounters. In this context, the person mentioned as the key person is the respondent him- or herself.