This is one of the main reasons that phenomenology will be discussed here briefly before the discussion turns to Alfred Schutz and his contributions. Phenomenology Phenomenology is a philosophical movement that looks at a different way to study human beings and address the uniqueness of every human being's life (McPhail, 1995)
1. Phenomenologists tend to oppose the acceptance of unobservable matters and grand systems erected in speculative thinking (Wilson, 2002); 2
Its single solid components can hardly be broken down to simpler aspects. The aspects of absoluteness have the limitation that gives the final development stage of each without further dissections (Hegel & Baillie, 2006, p
Its single solid components can hardly be broken down to simpler aspects. The aspects of absoluteness have the limitation that gives the final development stage of each without further dissections (Hegel & Baillie, 2006, p
Some theorists maintain that personality can be studied only by observing external, social behavior; the majority of psychologists today, though, define personality as originating within the individual. These theorists emphasize that personality may exist in the absence of other people, and may have aspects that are not visible (Ewen)
3). In some cases, such content analysis methods do not employ any specific counts as described above, but rather seek to identify recurring sequences of emotions or feelings, which they may or may not link up with changes in vocal qualities (paralanguage variables) or body movement (kinesic variables) (Gottschalk)
influenced by heredity, maturation, and experience), although it is not more genetically determined or biologically rooted than is personality. In fact, the extent to which temperament is more genetically-based than is personality remains an empirical question (Hartup et al
To the extent that alchemists unconsciously projected their internal experiences of transformation into their work with matter, their images are most relevant to the work of psychological growth and healing. In fact, the alchemists themselves were frequently cognizant that they were using a symbolic language to talk about the phenomenology of inner experience (Henderson & Sherwood)
This unity is Jung's conception of the whole self, or as he terms it, the 'Self' as described in an essay in 1928: "Individuation means becoming a single, homogeneous being, and, in so far as 'individuality' embraces our innermost, last, and incomparable uniqueness, it also implies becoming one's own self. We could therefore translate individuation as 'coming to selfhood' or 'self-realization'" (Jung, 1928, par
xiii). This approach allows the researcher to "compare and analyze text, creating new interpretations in the process" (Noblit & Hare, 1988, p
In general Jungian terms, individuation refers to the process by which individuals are able to realize the potential that is innate in everyone. Therefore, the term "individuation" is connected with the development of the individuals' personality through people distinguishing their own uniqueness which will ultimately be different from collective thought and values (Scategni, 2002)
Focused on the outer world, the ego is oblivious to inner and underlying complexes, archetypes, and energies; at midlife, though, according to Jung (1928), the outward flow of libido ebbs; libido recedes from the world and begins to flow back toward its source in the collective unconscious. And as this happens, the ego, following the course of libido, begins to turn inward as well (Washburn, 1990)
Subsequently phenomenologists regularly allude to the "existing experience" and information is frequently restricted to interviews. Similarly, results are reported as a rich description of the experience drawing on aspects established through data analysis (Boswell & Cannon, 2014)
For them to realize this, they include participants in data analysis to expand the validity of the findings frequently. In short, Phenomenology and Grounded theory both look to investigate people's encounters in the setting of the world in which they live (Cassell & Symon, 2009)
The difference may not be imperative for those pursuing qualitative research but those seeking the endeavor. First, it is advisable to pursue the differences by looking at the philosophical and hypothetical bases of the two methods and their impact on how research is embraced (Tesch, 2010)
We are still trying to sabotage, especially when the female is younger, thinner, more beautiful and smarter. While nurses are caring to patients, they can be horrific to each other" (Hoffman 2013)
Two distinct differences exist between what is now referred to as American phenomenology or new phenomenology, according to Caelli (2000) and what the philosopher Silverman (1987) calls the Continental or European phenomenology. To begin with, the questions of American phenomenology do not always try to unravel the pre-reflective experiences but entail interpretations and thoughts of the experiences in the collected and analyzed data (Caelli, 2000)
This is a moot point because Husserl (1970) was more focused on the world or ordinary everyday experience as conveyed through the life-word and everyday experience before reflection (Valle et al., 1989), and it separates European phenomenology from novel phenomenology as the latter assesses descriptions from a personal viewpoint of the individual (Dowling, 2007)
This, therefore, makes the criteria of evaluative methodology of the criteria of the study procedure to be also different. As a result of such differences the human scientist of phenomenology faces various challenges throughout the process of the whole research which makes it different from what the natural scientists experience (Englander, 2012)
This, therefore, makes the criteria of evaluative methodology of the criteria of the study procedure to be also different. As a result of such differences the human scientist of phenomenology faces various challenges throughout the process of the whole research which makes it different from what the natural scientists experience (Englander, 2012)