Academic literature on the topic 'Reflection (Philosophy) Self-knowledge'
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Journal articles on the topic "Reflection (Philosophy) Self-knowledge"
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Weisberg, Jonathan. "Conditionalization, Reflection, and Self-Knowledge." Philosophical Studies 135, no. 2 (April 5, 2007): 179–97. http://dx.doi.org/10.1007/s11098-007-9073-4.
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Mackenzie, Catriona. "Critical Reflection, Self-Knowledge, and the Emotions." Philosophical Explorations 5, no. 3 (October 2002): 186–206. http://dx.doi.org/10.1080/10002002108538732.
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Boyle, Matthew. "Transparency and reflection." Canadian Journal of Philosophy 49, no. 7 (2019): 1012–39. http://dx.doi.org/10.1080/00455091.2019.1565621.
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AbstractMuch recent work on self-knowledge has been inspired by the idea that the ‘transparency’ of questions about our own mental states to questions about the non-mental world holds the key to understanding how privileged self-knowledge is possible. I critically discuss some prominent recent accounts of such transparency, and argue for a Sartrean interpretation of the phenomenon, on which this knowledge is explained by our capacity to transform an implicit or ‘non-positional’ self-awareness into reflective, ‘positional’ self-knowledge.
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Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.
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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.
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Daujotytė-Pakerienė, Viktorija. "Between Philosophy and Self-Reflection." Literatūra 62, no. 1 (December 28, 2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.
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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.
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Alshanetsky, Eli. "The Meno Paradox of Reflection." Journal of Philosophy 117, no. 4 (2020): 219–35. http://dx.doi.org/10.5840/jphil2020117414.
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The paper introduces a new puzzle about reflection—albeit one that is reminiscent of the famous paradox about inquiry in Plato’s Meno. We often make our thoughts clear to ourselves in the process of putting them into words. Our puzzle is that, on the one hand, coming to know what we are thinking seems to require finding words that would express our thought; yet, on the other hand, finding the words seems to require already knowing what we are thinking. I argue that the puzzle cannot be solved by accounting for the knowledge that we gain in such cases on the models of self-interpretation and self-constitution. The primary purpose of introducing the puzzle is to provide a tool for systematically investigating this category of non-interpretive and non-constitutive self-knowledge, and I conclude with some words about the scope of the category and the value of finding a solution.
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Ennis, Kim, Carly Priebe, Mayya Shirapova, and Kim West. "30. Mystery Montage: A Holistic, Visual, and Kinesthetic Process for Expanding Horizons and Revealing the Core of a Teaching Philosophy." Collected Essays on Learning and Teaching 5 (June 19, 2012): 172. http://dx.doi.org/10.22329/celt.v5i0.3424.
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Revealing the core of a teaching philosophy is the key to a concise and meaningful philosophy statement, but it can be an elusive goal. This paper offers a visual, kinesthetic, and holistic process for expanding the horizons of self-reflection, self-analysis, and self-knowledge. Mystery montage, a variation of visual mapping, storyboarding, and collage, is utilized to uncover the core of a teaching philosophy and to challenge teachers to expand their horizons within a more holistic context. We share our personal reflections and experiences and conclude by discussing possible applications of this process to other areas of teaching and learning.
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McCready, Vicki, and Louise Raleigh. "Creating a Philosophy of Supervision Through Personal Narrative." Perspectives on Administration and Supervision 19, no. 3 (October 2009): 87–95. http://dx.doi.org/10.1044/aas19.3.87.
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Abstract A teaching philosophy is described as “a vivid portrait of a person who is intentional about teaching practices and committed to his/her career” (Ohio State University Faculty & TA Development [OSUFTAD], 2005). Being intentional about what one does requires self-reflection, self-analysis, and ultimately self-knowledge. According to Palmer (1998), “We teach who we are… When I do not know myself, I cannot know who my students are,” (p.2). “Good teaching requires self-knowledge; it is a secret hidden in plain sight” (p.3). In this article, readers will be asked to reflect on their own life experiences, values and gifts that have influenced their decision to become clinical supervisors and to incorporate this personal narrative and reflection into the composition of a teaching philosophy, more specifically a philosophy of supervision.
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Checal, L. A. "The problem of reflection in German philosophy of the XVIII - XIX centuries." Humanitarian studios: pedagogics, psychology, philosophy 3, no. 152 (December 2020): 141–45. http://dx.doi.org/10.31548/hspedagog2020.03.141.
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This study focuses on a conceptual representation of the metaphysical and non-classical context of reflection in its subjective dichotomous understanding. The author successively reviews the specifics of reflection, as well as the features of methodology of cognition and self-knowledge in the context of determining the values and priorities of human development and consciousness. The article also includes an overview of the main categories of reflection through a breakdown of theoretical relationships and the most important conceptual discourses. The theoretical significance of the problem of cognition and self-knowledge is determined by the central role of man in society and history. The analysis shows that the methodology of cognition and self-knowledge should be based on the principles of axiological disengagement, a combination of logical and historical aspect, as well as on the coherence of theory and practice.
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Watkins, Margaret. "Self-Knowledge and Hume's Phenomenology of the Passions." Philosophy 96, no. 4 (May 28, 2021): 577–602. http://dx.doi.org/10.1017/s003181912100019x.
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AbstractTaxonomies of the passions have long claimed to serve a quest for self-knowledge, by specifying conditions under which certain passions arise, formal objects they possess, and qualities essential to their particular feelings. I argue that David Hume's theory of the passions provides resources for a different kind of self-knowledge – a sceptical self-knowledge depending on our ability to articulate how the passions feel rather than always identifying our passions as tokens of an identifiable passion-type. These resources are distinctions between four qualitative aspects that passions may possess – pleasantness or painfulness, calmness or violence, invigoration or softening, and directedness or lack thereof towards specific actions. Reflection on these aspects produces a more accurate understanding of the nature of our emotions and chastens our judgmental tendencies in ways that benefit both self and others.
Dissertations / Theses on the topic "Reflection (Philosophy) Self-knowledge"
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Holmes, Peter F. "Counselor self-reflection /." free to MU campus, to others for purchase, 1999. http://wwwlib.umi.com/cr/mo/fullcit?p9953866.
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Beauchamp, Catherine. "Understanding reflection in teaching : a framework for analyzing the literature." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100319.
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In the literature on reflection in teaching, authors frequently lament the lack of clarity in understandings of this concept, despite its wide acceptance as a phenomenon beneficial to teaching and learning. This dissertation reports a study of this literature that attempts to clarify the meaning of reflection and to establish a methodology for examining such a complex concept. Three analyses, each intended to explore the literature on reflection from a different perspective, comprise the study. The first is an analysis of the literature on reflection in three professional communities---continuing professional development, higher education and teacher education---to establish general themes in this literature. The second analysis examines definitions of reflection from the three communities, focusing in particular on processes and rationales of reflection. The third analysis explores a variety of critiques of reflection to determine predominant epistemologies and recurring themes in the literature. The merging of the results of the three analyses leads to a framework for understanding reflection. This integrative framework highlights the importance of underlying epistemologies as the bases for different understandings of reflection and shows the intricate interrelationships among four major themes in the literature: the processes involved in reflection, the rationales behind it, the context in which it occurs, and its connection to action. The framework also points to the link between the self and the reflective context, the possibilities of reflection in-, on-, for-, and as-action, the unclear connection between the cognitive and affective processes and the movement from internal to external rationales. The study contributes both conceptually and methodologically by making sense of the range of ways reflection has been understood and by providing a possible model for exploring a complex concept. It provides a consistent language for discussing reflection, demonstrates the complexities of the concept and the interrelationships of the themes contained in the literature, allows for the situating of individual works within the literature, increases understanding of the connection of reflection and action, and helps to position the concept of reflection within broader theories of cognition and social practice.
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Searby, Linda J. Ashby Dianne E. "A study of the practice of reflection in leaders of stuck and moving schools." Normal, Ill. Illinois State University, 1999. http://wwwlib.umi.com/cr/ilstu/fullcit?p9942650.
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Thesis (Ph. D.)--Illinois State University, 1999.Title from title page screen, viewed July 26, 2006. Dissertation Committee: Dianne E. Ashby (chair), James C. Palmer, Albert T. Azinger, William Rau. Includes bibliographical references (leaves 189-195) and abstract. Also available in print.
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Andreev, Konstantin. "To know the self as a matrix of maybe : An account of the specialness of self-knowledge." Thesis, Uppsala universitet, Avdelningen för teoretisk filosofi, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-413530.
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The essay is an attempt to make sense of the apparently special relation between self-knowledge and agency. To achieve that goal, the essay translates the account of what it is like to be a human self offered by Sartre into the language of evolutionary psychology. In L’être et le néant, Sartre describes the phenomenology of the self as a series of inescapable choices in a contingent set of circumstances. This essay identifies Sartre’s description with what Baumeister, Maranges and Sjåstad call a matrix of maybe: the mechanism of nonfactual pragmatic prospection found in humans. Consequently, it defines the self as a matrix of maybe operating within a contingency matrix and reflecting on its own operation. Self-knowledge, the essay concludes, seems special because we routinely and erroneously ascribe to the self features of its contingency matrix. Most of our true first-person claims should not be read as I PREDICATE. Instead, they can be explicated as I have to act in a world where C PREDICATE, where C is the relevant part of the contingency matrix.
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McKeny, Timothy Scott. "A case-study analysis of the critical features within field experiences that effect the reflective development of secondary mathematics preservice teachers." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1164653502.
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Kruger, Marieke, and Marieke Malan. "Reflecting self : an exploration of drawing trace as reciprocity between self and life-world, with reference to my own drawing and selected works of Diane Victor." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96943.
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Thesis (MA)--Stellenbosch University, 2015.ENGLISH ABSTRACT: The study postulates that drawing functions as a valuable vehicle that facilitates reciprocity between the drafter and her life-world. This relationship of exchange can bring about transformation of the self. The study is a qualitative study that aims to establish an understanding of how drawing functions as a vehicle facilitating reciprocity between the drafter and her life-world. In order to effectively research the transformative potential of reciprocity between artist, drawing, and life-world, theoretically and practically, the study is divided into two main parts. Firstly, it constitutes a theoretical section, which forms the foundation for further exploration in the second part of the study. Secondly, the study focuses on the practical manifestation of the theories as manifest in my drawings and in selected drawings of Diane Victor, whose work primarily functions as ‘a third person perspective’ in relation to my own work. The study is rooted in a psycho-analytical framework, focusing on Self psychology and Intersubjective Psychoanalysis of personality psychologists such as Jung, Miller, Goldberg and McAdams, amongst others, as well as the writings of philosophers, art historians and drawing theorists such as Jacques Derrida, Catherine de Zegher, and Suzi Gablik. Valuable links are forged between the transformative potential of drawing, the psychological and the spiritual. Parallels are drawn between notions derived from self-psychology and theology, based on the premise that human beings constitute body (physical aspect), soul (mind and emotion) and spirit, three components that are hardly divisible and that work together in drawing, effecting the transformation of the self. I argue that a failure to acknowledge the significance of the interactivity between these facets limits and inhibits the transformative potential of the drawing process. Through interactivity between the self and her life-world through drawing, moments of ‘recognition’ and ‘knowing’ occur - concerning hidden ‘truths’ of the self, which could affect personal transformation. In this study, life-world comprises inner and outer world, a visible and invisible world. The visible world focuses on the interaction of the self with nature and culture, and the invisible world focuses on the interaction of the self with a psychic world, which includes the workings of the conscious and unconscious mind in drawing and their connection with a spiritual dimension. The spiritual aspect in drawing is researched through the notions of transformative “presence” and the “transcendent function” of drawing. The study explores the psychological and spiritual value of drawings as transformative selfobjects to address the general neglect of the spiritual. I affirm that there exists a mutually conducive potential and influence that the interplay between the spiritual and the psychological in the drawing process bring about. As a “selfobject”, a drawing attains its own ‘silent visual language’ replacing or assisting the role of the therapist, becoming pivotal in a transformative ‘interpersonal dialogue’. Lastly, Jung (Miller, 2004:4) claims that the unification of the conscious and unconscious eventually results in “a living birth that leads to a new level of being, a new situation” (Miller, 2004:4).
AFRIKAANSE OPSOMMING: Die studie veronderstel dat teken funksioneer as 'n waardevolle voertuig wat wisselwerking fasiliteer tussen die tekenaar en haar omwêreld, ‘n wisselwerking wat kan lei tot transformasie van die self. Die studie is 'n kwalitatiewe studie wat daarop gemik is om 'n begrip te kweek van hoe teken funksioneer as voertuig wat wisselwerking fasiliteer tussen die self en haar omwêreld. Ten einde die transformatiewe potensiaal van sodanige wisselwerking deur middel van teken effektief te bestudeer op ʼn teoretiese asook ʼn praktiese vlak, word die studie verdeel in twee hoofdele. Eerstens bied die studie 'n teoretiese gedeelte wat die grondslag vorm vir verdere ondersoek in die tweede deel. Tweedens fokus die studie op die praktiese manifestasie en toeligting van die teorieë in my tekeninge en in geselekteerde tekeninge van Diane Victor, wie se werk hoofsaaklik funksioneer as ‘ʼn derde persoon perspektief’ in verhouding tot my eie werk. Die studie is gewortel in 'n psigo-analitiese raamwerk, met die fokus op Selfsielkunde en Intersubjektiewe Psigo-analise van persoonlikheidsielkundiges soos Jung, Miller, Goldberg en McAdams, onder andere, sowel as die geskrifte van filosowe, kunsgeskiedkundiges en tekenteoretici soos Jacques Derrida, Catherine de Zegher en Suzi Gablik. Die studie het dus ten doel om betekenisvolle bande te smee tussen die transformerende potensiaal van teken, die sielkundige asook geestelike werking wat dit teweegbring. Parallelle word getrek tussen begrippe in selfsielkunde en teologie, gebaseer op die veronderstelling dat die mens bestaan uit liggaam (fisiese aspek), siel (verstand en emosies) en gees. Hierdie onderskeie aspekte (liggaam, siel en gees), is moeilik deelbaar en werk onlosmaaklik saam in die tekenproses ten einde die transformasie van die self te bevorder en te bewerkstellig. Ek argumenteer dat indien ‘n mens versuim om die betekenis en waarde van die interaktiwiteit tussen hierdie fasette te herken, word die transformatiewe potensiaal van die tekenproses misken. Teken kan derhalwe beskou word as ʼn effektiewe voertuig wat wisselwerkende prosesse tussen die self en haar leefwêreld fasiliteer, waartydens daar oomblike van ‘erkenning’ en ‘weet’ voorkom met betrekking tot verborge ‘waarhede’ van die self wat persoonlike transformasie kan beïnvloed. In hierdie studie word daar na omwêreld verwys as 'n interne asook ʼn eksterne wêreld, 'n sigbare en onsigbare wêreld. Wisselwerking dui op die interaksie van die self met die natuur asook kultuur as die sigbare. Wisselwerking dui ook op interaksie van die self met 'n psigiese, onsigbare wêreld. Hierdie psigiese wêreld van die self omvat die bewuste en onderbewussyn deur middel van teken, asook die verband met' n geestelike dimensie. Die geestelike aspek in teken word bestudeer deur die konsepte van transformatiewe "teenwoordigheid" en die "transedentale funksie" van teken. Die studie ondersoek die sielkundige en geestelike waarde van tekeninge wat as transformatiewe ‘selfobjekte’ die potensiaal besit om die algemene verwaarlosing van die geestelike aan te spreek. Ek bevestig dat daar 'n wedersydse bevorderlike wisselwerking en invloed bestaan tussen die geestelike en die psigologiese wat deur wederkerige prosesse binne die tekenproses gefasiliteer word. As 'n ‘selfobjek’ kommunikeer tekeninge deur hul eie ‘stille visuele taal’ en toon die potentiaal om die rol van ʼn terapeut te vervang, of alternatiewelik, te ondersteun, deur middel van visuele ‘interpersoonlike dialoog’. Laastens, beweer Jung dat die eenwording van die bewuste en onbewuste eventueel kulmineer in "ʼn lewende geboorte wat lei tot 'n nuwe vlak van bestaan, 'n nuwe situasie" (Miller, 2004:4).
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Rasmus-Vorrath, Jack Kendrick. "The honesty of thinking : reflections on critical thinking in Nietzsche's middle period and the later Heidegger." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:effe66e1-235d-46a9-a570-b42dceb7e92f.
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This dissertation engages with contemporary interpretations of Nietzsche and Heidegger on the issue of self-knowing with respect to the notions of honesty and authenticity. Accounting for the two philosophers' developing conceptions of these notions allows a response to interpreters who conceive the activity of self-knowing as a primarily personal problem. The alternative accounts proposed take as a point of departure transitional texts that reveal both thinkers to be engaged in processes of revision. The reading of honesty in Chapters 1 and 2 revolves around Nietzsche's groundwork on prejudice in Morgenröthe (1880-81), where he first problematizes the moral-historical forces entailed in actuating the 'will to truth'. The reading of authenticity in Chapters 3 and 4 revolves around Heidegger's lectures on what motivates one's thinking in Was heißt Denken? (1951-52). The lectures call into question his previous formal suppositions on what calls forth one's 'will-to-have-a-conscience', in an interpretation of Parmenides on the issue of thought's linguistic determination, discussed further in the context of Unterwegs zur Sprache (1950-59). Chapter 5 shows how Heidegger's confrontation with Nietzsche contributed to his ongoing revisions to the notion of authenticity, and to the attending conceptions of critique and its authority. Particular attention is given to the specific purposes to which distinct Nietzschean foils are put near the confrontation's beginning--in Heidegger's lectures on Nietzsche's second Unzeitgemässe Betrachtung (1938), and in the monograph entitled Besinnung (1939) which they prepare--and near its end, in the interpretation of Also Sprach Zarathustra (1883-85) presented in the first half of Was heißt Denken? Chapter 6 recapitulates the developments traced from the vantage point of the retrospective texts Die Zollikoner Seminare (1959-72) and the fifth Book of Die fröhliche Wissenschaft (1887). Closing remarks are made in relation to recent empirical research on the socio-environmental structures involved in determining self-identity.
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Jean, St-Gelais Karine. "La connaissance de soi chez Thomas d’Aquin : l’auto-intellection humaine et le moi." Thèse, 2013. http://hdl.handle.net/1866/10705.
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Ce mémoire entend présenter les formes de connaissance de soi développées par Thomas d’Aquin: la reditio incompleta, la réfraction sur les phantasmes, la conscience préréflexive, la réflexion par réfluence, l’analyse abstraite, le jugement critique et la reditio completa. L’âme humaine ne pouvant se connaître directement, elle a accès à son essence par le biais de tous ses actes ou actes de conscience. Notre analyse se concentre sur la connaissance habituelle, habitus de toutes les connaissances, qui est la racine de l’image trinitaire en l’homme et garantit la vérité des intellections humaines. Pour ce faire, nous avons procédé à la traduction des questions 87 à 89 de la Somme théologique, dans lesquelles Thomas présente la connaissance humaine des substances séparées et le statut de l’âme séparée, montrant en quoi l’esprit de l’homme partage un certain commun avec les autres esprits de son univers.The purpose of this thesis is to present the different theories of self-knowledge developed by Thomas Aquinas: namely reditio incompleta, refraction of the soul on its own phantasms, preconscious reflection, reflection by reflux, abstract analysis, critical judgment and reditio completa. Although the human soul cannot have knowledge of itself directly, it can however approach its essence with its own acts or acts of consciousness. The analysis is based on the cognitio habitualis, habitus of all knowledge, that is the root of the trinitarian image in humankind and that guarantees the truth of human intellection. This involved translating questions 87 to 89 of the Summa Theologiae, in which Aquinas considers humanity’s understanding of immaterial substances and the separate soul’s knowledge. This demonstrates how the human soul shares common ground with other substances of the universe.
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Lachance, Christian. "Socrate et Krishnamurti, pour ne pas perdre la Raison." Thèse, 2012. http://hdl.handle.net/1866/10244.
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Socrate et Krishnamurti comptent parmi les personnages importants de l'histoire de la pensée. Le premier fut proclamé le "père" de la philosophie occidentale alors que le second fut considéré comme l'un des cinq grands "saints" du XXème siècle par la prestigieuse revue Time. Le présent mémoire porte sur les rapprochements qu'il est possible de montrer entre ces deux penseurs considérés par la postérité comme "inclassables". Ce qui les réunit d'emblée toutefois, c'est leur préoccupation indéniable pour le thème universel de la connaissance de soi. C'est donc sur cette trame de fond que nous avons abordé l'étude des ressemblances entre eux. Celles-ci apparaissent particulièrement dans leur engagement indéfectible eu égard à la recherche de la vérité en ce qui a trait aux principes de la vie bonne et de la vertu. Nous avons tenté d'établir un certain nombre de faits qui démontrent que leurs discours portaient en substance sur les mérites de la réflexion pour que l'être humain comprenne qu'il avait tout intérêt à se préoccuper de la relation qu'il entretient avec sa pensée afin de mieux se connaître lui-même.Important figures in the history of thought includes Socrates and Krishnamurti. The former was proclaimed the "father" of western philosophy while the latter was regarded as one of the five great "saints" of the 20th century by the prestigious journal Time. This case focuses on tne connections it is possible to show between these two thinkers regarded by posterity as "unclassifiable". Which brings them together with at the outset however, it is clear concern for the universal theme of self-knowledge. It is therefore on this shading that we have approached the studies of the similarities between them. They appear especially in their unwavering commitment to the search of truth with respect to the principles of virtue. We tried to establish a number of facts which demonstrate that their speeches were in substance on the merits of the reflection for a human to understand that he had any interest to concern itself with the relationship he has with his thinking to better understand itself.
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Van, Aswegen Elsie Johanna. "Critical reflective practice : conceptual exploration and model construction." Thesis, 1998. http://hdl.handle.net/10500/16243.
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Although it is relatively easy to study and learn about a practice discipline in the safe
environment of an academic institution, it is far more complex to make sense of what
has been learned when faced with the real world of practice. Practitioners need to
think on their feet and have to find new ways of managing complex problems which
do not fit directly into the theoretical frameworks learned in a more formal setting.
Knowledge of what the various disciplines say is not in itself sufficient, experiential
knowledge is necessary.
The key to learning in the experiential domain is critical reflective practice and
emancipatory learning, which empower practitioners to explicate their implicit
theories. If autonomy is the goal of professional education, the key is to help adult
learners to distance themselves from their own values and beliefs in order to entertain
more abstract modes of perception.
The purpose of this inquiry was therefore, to construct a model for facilitation of
critical reflective practice, based on thorough analysis of the main concepts (critical
thinking and reflection), related viewpoints, models and theories; and the data
gathered and analyzed during, the naturalistic inquiry. The inquirer sought to.
develop each participant through Socratic & Learning Through Discussion
(Dialogical) Technique, Critical Incident Reporting and participation in Critical
Reflective Exercises.
The constructed model for facilitation of critical reflective practice evolved from
empirical observations, intuitive insights of the inquirer and from deductions
combining ideas from several fields of inquiry. The model for facilitation of critical
reflective practice postulates that practitioners have the inherent potential to change
from auto-pilot practice to critical reflective practice. The purpose of the model is
the facilitation of heightened awareness of the self, to enable health care professionals
to consciously meet community needs and expectations. The desired outcome is
transformative intellectuals who will strive to empower others to become critical
reflective learners and practitioners.Health Studies
D.Litt. et Phil. (Nursing Science)
Books on the topic "Reflection (Philosophy) Self-knowledge"
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Johns, Christopher. Guided reflection: Advancing practice. Oxford: Blackwell Science, 2002.
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The mirror of the self: Sexuality, self-knowledge, and the gaze in the early Roman Empire. Chicago: University of Chicago Press, 2006.
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The tain of the mirror: Derrida and the philosophy of reflection. Cambridge, Mass: Harvard University Press, 1986.
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Piłat, Robert. Powinność i samowiedza: Studia z filozofii praktycznej = Obligation and self-knowledge : studies in practical philosophy. Warszawa: Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, 2013.
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Ri︠a︡bushkina, Tatʹi︠a︡na Mikhaĭlovna. Poznanie i refleksii︠a︡. Moskva: Kanon+, 2014.
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1955-, Thompson Neil, ed. The critically reflective practitioner. New York: Palgrave Macmillan, 2008.
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Christopher, Johns, and Johns Christopher, eds. Guided reflection: A narrative approach to advancing professional practice. 2nd ed. Chichester, West Sussex: Blackwell Pub., 2010.
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Shakespeare's courtly mirror: Reflexivity and prudence in All's well that ends well. Newark: University of Delaware Press, 1993.
Find full textBook chapters on the topic "Reflection (Philosophy) Self-knowledge"
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Stohr, Karen. "Self-Knowledge." In Philosophy for Girls, 64–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190072919.003.0006.
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The chapter is a discussion of value of self-knowledge and the role that reflection plays in its acquisition. It employs the title character in Jane Austen’s Emma as an illustration of the importance of reflection in people understanding themselves and developing self-trust. It argues that appropriate self-trust is a virtue in Aristotle’s sense. The person with the virtue of self-trust employs self-doubt effectively, avoiding both insufficient and excessive confidence in her own judgment. The chapter shows how Emma uses reflection as a way of correcting her own tendency toward overconfidence, enabling her to have greater self-knowledge and hence, greater self-trust. The chapter explains how reflection conducive to self-knowledge and self-trust is a skill and argues that it is a skill worth acquiring.
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Lane, Melissa. "Self-Knowledge in Plato? Recognizing the Limits and Aspirations of the Self as a Knower." In Self-Knowledge in Ancient Philosophy, 51–70. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198786061.003.0002.
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This chapter defends two hypotheses about the extent to which we find a conception akin to ‘self-knowledge’ in Plato: (i) that the kind of second-order cognitive condition of interest to Plato would not be a post-Cartesian kind of privileged first-person access or authority, but rather a second-order assessment of the extent to which the self is a knower, achievable by effort and reflection; and (ii) that, in contrast to a post-Humean perspective, the Platonic self who is fully a knower would qua knower be motivated to realize that knowledge in action. The first is defended by showing how awareness of the extent of one’s knowledge is dramatized in the Apology and Protagoras, in its achievement in the former, and in the breach, in the latter. The second is defended by appeal to an account of the ‘rule of knowledge’ in the Protagoras, unpacked with the aid of Aristotle’s Nicomachean Ethics.
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Brachtendorf, Johannes. "Self-knowledge and the Sciences in Augustine’s Early inking." In The Paideia Archive: Twentieth World Congress of Philosophy, 8–12. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19989198.
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The idea of a firm connection of the seven artes liberales came first into being in Augustine's early concept of education (I. Hadot). Whereas this idea has been analyzed primarily in view of its philosophical sources, this paper is supposed to clarify its internal logic. The main feature of Augustine's concept is the distinction between the two projects of a critique of reason and of a metaphysics, and the coordination of these projects within a treatise on theodicy. Augustine systematizes the disciplinae in the perspective of reason's self-recognition. Reason manifests itself in culture and nature. Through the sciences, reason is led to a reflection upon its own products and, finally, to an understanding of them as reason's self-manifestations. Thus, reason becomes able to comprehend itself. Augustine distinguishes language-based disciplinae (grammar, dialectic, rhetoric) from number-oriented ones (music, geometry, astronomy, philosophy). The first group (with dialectic as its top-disciplina) leads to a critical reflection upon the conditions of knowledge and into the insight to reason's power of creating sciences. The second group helps carry out a metaphysical ascent from the material to the intelligible world. In philosophy, reason comprehends its ability to constitute knowledge as a synthetic capacity that points to a transnumerical unity as the main ontological feature of the intelligible world. The insight into this kind of unity reveals the meaningful interwovenness of all beings and events and, thus, leads to a refutation of all objections against divine providence.
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Goubman, Boris. "Postmodernity as the Climax of Modernity." In The Paideia Archive: Twentieth World Congress of Philosophy, 25–31. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199827446.
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Given that any society is endowed not only with a set of institutions but also with the particular pattern of self-reflection and self-description, postmodernity should be viewed as an epoch representing the climax of modernity and its self-refutation. Parting with traditional society, modernity represents the triumph of power-knowledge, the divorce between spheres of culture, the global social relations, the new institutions, the change in the understanding of space-time relations, the cult of the new, and the modernization process. While preserving the institutional set of modernity, the postmodern period casts into doubt the basic thought foundations of classical modernity. The horizons of the emerging cultural future should be viewed in the light of a positive synthesis of the postmodern reflexive pattern with the legacy of modernity.
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Krebs, Victor J. "Mind, Soul, Language in Wittgenstein." In The Paideia Archive: Twentieth World Congress of Philosophy, 48–53. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199832538.
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I show that the latter Wittgenstein's treatment of language and the mind results in a conception of the human subject that goes against the exclusive emphasis on the cognitive that characterizes our modern conception of knowledge and the self. For Wittgenstein, our identification with the cognitive ego is tantamount to a blindness to our own nature — blindness that is entrenched in our present culture. The task of philosophy is thus transformed into a form of cultural therapy that seeks to awaken in us a sensitivity to different modes of awareness than the merely intellectual. Its substance of reflection becomes not only the field of conscious rational thought, but the tension in our nature between reason and vital feeling, that is, between culture and life.
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van Tuinen, Sjoerd. "Introduction." In Speculative Art Histories. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474421041.003.0001.
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THIS BOOK EXPLORES some of the implications of and opportunities within the speculative turn in continental philosophy from the perspective of art history. Speculation? Besides its only legitimate domain today, that of finance, is this not a thing of the past, when metaphysicians were used to making unverifiable claims about the nature of God, the World and the Self? From Kant to Wittgenstein, critical philosophy has taught us to remain silent on that of which we cannot speak. Likewise, art history has come a long way in establishing itself as a positive human science independent from its metaphysical beginnings. In both cases, enlightened, self-critical and self-reflective thought has worked hard on closing the door to ontology, on reducing the Ideas of reason to ideology and on limiting the domain of knowledge to phenomenal objects. Speculation, it seems, has not been ...
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Duckworth, Douglas S. "Concepts and the Nonconceptual." In Tibetan Buddhist Philosophy of Mind and Nature, 89–116. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190883959.003.0005.
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This chapter discusses two theories of Buddhist knowledge: one based in a Yogācāra tradition inspired by Dharmakīrti and one based in a Madhyamaka tradition stemming from the works of Nāgārjuna and Candrakīrti. In Dharmakīrti’s epistemology, rather than linguistic entities or objects of thought, perceptual experience is emphasized as the primary medium of undistorted truth. Inference also plays a key role, particularly as we see in Madhyamaka’s critical ontology—where analysis, not pre-reflective self-awareness, leads the way to liberating knowledge. In Yogācāra and Madhyamaka, both inference and perception have important roles to play, so we can see once again how both traditions interpenetrate, as each of them has phenomenological and ontological modalities or contexts where inference or perception is paramount.
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Pivojev, Vassily M. "Luctis Cogitatio and Noctis Reflectio as the Forms of Consciousness and Human Exploration of the World." In The Paideia Archive: Twentieth World Congress of Philosophy, 93–101. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199816322.
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The task of philosophy in the modern world consists in the construction of a methodology of self-consciousness and self-development in the person-the method of human knowledge. I suggest a binary approach to the development of human reason which is able to understand both the world and the place of the person in the world. This allocates two spheres and two forms of consciousness: 'day time' (practical) and 'night' (spiritual). The basic functions of the former are: cognitive-explanatory; service of the practical, economic, and industrial activity; praxis; methodological for engineering and technology; critical-reflecting control of mind; the blocking of 'night' consciousness and the curbing of irrational instincts; safety and preservation; establishment of norms. Functions of the former include elements related to axiology, teleology, creativity, understanding and mythology. Both forms of consciousnesses differ yet supplement each other and should therefore cooperate systematically through a shared educational dialogue.
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El Arem, Hajer. "The Mystical Experience in Doris Lessing’s Early Fiction." In Les enjeux de l’écriture mystique, 159–70. Editions des archives contemporaines, 2020. http://dx.doi.org/10.17184/eac.3666.
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In her later career, the British woman writer Doris Lessing (1919-2013) becomes interested in Sufism, which “believes itself to be the substance of that current which can develop man to a higher stage in his evolution”[^1]. This interest in Sufi philosophy provides a template for the protagonists’ reconstructive journey in Doris Lessing’s novels. In fact, the heroines transcend the limits of ego-centeredness and gain the kind of superior knowledge beyond immanence—“the limits of the matter, the body, sensibility, being worldliness.”[^2] This article therefore sheds light on this specific dimension and reveals how Martha Quest, the protagonist of _Children of Violence_, manages to escape her solipsistic world through spiritual assent and best incarnates the concept of awakening central to Sufism. No longer individualistic and self-centered, the heroine of Doris Lessing’s novel stands as a witness of and reflector upon the surrounding selves and their life conflicts.
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Harri-Augstein, Sheila, and Laurie Thomas. "A Conversational Framework for Self-Organised Learning." In Handbook of Conversation Design for Instructional Applications, 308–42. IGI Global, 2008. http://dx.doi.org/10.4018/978-1-59904-597-9.ch019.
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People learn by making sense of the world for themselves, thereby constructing personal meaning. Effective learners are aware of how they do this and can actively organize this process for themselves. They engage in a reflective conversational process called Self-Organised-Learning (SOL). In Western Cultures the education system inhibits SOL because it is founded on the outmoded belief that all knowledge is objective and that learners are expected to absorb what is given. Teachers and trainers are expected to treat learners as ‘objects’ to be manipulated and they are prevented from developing their capacity to learn. They become ‘other-organized-learners’ and often suffer from life-long learning pathologies, which constrain their growth. This chapter describes conversational techniques for supporting SOL, plus the science and philosophy behind them. The techniques are practiced within a Learning Conversation Methodology designed to empower individual, team, and organizational growth, and have been proven effective in many educational and commercial situations. Fundamental changes and a paradigm shift is essential in education policy to enable many more to become life-long Self-Organized-Learners and through their effective activities transform our cultures. SOL empowers personal skill, competence and creativity and is of value in tutoring, coaching, team learning, e-learning, and distance learning. SOL has implications for teacher training, management development, and organizational learning.