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Artículos de revistas sobre el tema "Sense of experiences"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 17 de febrero de 2022

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1

Hinton, J. M. "Sense-Experiences Revisited." Philosophical Investigations 19, no. 3 (1996): 211–36. http://dx.doi.org/10.1111/j.1467-9205.1996.tb00127.x.

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2

Eberle, Thomas S., and Verena Rebitzke Eberle. "Finding Self, Sense, and Sense Making after a Cerebral Hemorrhage." Journal of Applied Social Science 13, no. 2 (2019): 165–79. http://dx.doi.org/10.1177/1936724419867111.

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This essay presents an analysis of a patient’s experiences after she had a sudden cerebral hemorrhage and was put into an artificial coma. Her husband, a sociologist, collected a wealth of data during her many years of recovery. When she recovered, they collaboratively reconstructed and analyzed what she had experienced. Phenomenological concepts proved helpful for interpreting the patient’s experiences at different stages, including her disorientation after awakening from the coma, the blurred borders between fact and fiction, her problems with time and space, her loss of smell, her oscillati

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3

Ricke, Audrey. "Making “Sense” of Identity." Journal of Contemporary Ethnography 46, no. 2 (2016): 173–202. http://dx.doi.org/10.1177/0891241615596774.

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This article expands the recent sensorial turn in identity studies. It illustrates how individuals embody and link together multiple identities through the multivocality of a particular sensory experience as well as the various meanings encapsulated within the sensory experiences of a particular event. Through a case study of King and Queen celebrations in Santa Catarina, Brazil, this article investigates the social meanings associated with the aesthetics of one of the oldest German traditions in the country. While on the surface the King and Queen celebration appears to be solely a celebratio

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4

Kiverstein, Julian. "Making Sense of Phenomenal Unity: An Intentionalist Account of Temporal Experience." Royal Institute of Philosophy Supplement 67 (July 7, 2010): 155–81. http://dx.doi.org/10.1017/s1358246110000081.

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AbstractOur perceptual experiences stretch across time to present us with movement, persistence and change. How is this possible given that perceptual experiences take place in the present that has no duration? In this paper I argue that this problem is one and the same as the problem of accounting for how our experiences occurring at different times can be phenomenally unified over time so that events occurring at different times can be experienced together. Any adequate account of temporal experience must also account for phenomenal unity. I look to Edmund Husserl's writings on time consciou

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5

Trybulski, JoAnn. "Making sense: women's abortion experiences." British Journal of Midwifery 16, no. 9 (2008): 576–82. http://dx.doi.org/10.12968/bjom.2008.16.9.30880.

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6

Van Hoof, Joris J., Saskia G. M. Van den Boom, and Menno D. T. De Jong. "Making sense of alcohol experiences." Addictive Behaviors 36, no. 8 (2011): 849–54. http://dx.doi.org/10.1016/j.addbeh.2011.03.017.

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7

Bartsch, Anne, and Mary Beth Oliver. "Making Sense of Entertainment." Journal of Media Psychology 23, no. 1 (2011): 12–17. http://dx.doi.org/10.1027/1864-1105/a000026.

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This contribution explores the relationship of emotion and cognition in entertainment experience. Drawing on the reflective model of aesthetic experience ( Cupchik, 1995 ) and the concept of appreciation ( Oliver & Bartsch, 2010 ), we propose a multi-level view of affective processing that includes simple affect schemata as well as more elaborate forms of sociomoral reasoning that build on this basic layer of emotional meaning. To better understand how affective factors can stimulate or impede cognitive elaboration processes, we review research on motivated cognition that has dealt with th

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8

Gallagher, Shaun. "The Senses of a Bodily Self." ProtoSociology 36 (2019): 414–33. http://dx.doi.org/10.5840/protosociology20193616.

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I focus on the sense of ownership and ask whether this experience is something over and above one’s bodily experiences, or something intrinsic to them. I consider liberal, deflationary, and phenomenological accounts of the sense of ownership, and I offer an enactive or action-oriented account that takes the sense of ownership to be intrinsic to the phenomenal background and our various bodily senses, including the sense of agency.

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9

Vannini, Phillip, Dennis Waskul, Simon Gottschalk, and Toby Ellis-Newstead. "Making Sense of the Weather." Space and Culture 15, no. 4 (2011): 361–80. http://dx.doi.org/10.1177/1206331211412269.

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Drawing on ethnographic data collected throughout British Columbia’s coastal regions, in this article, the authors examine people’s experiences of ordinary weather. Data show how people experience weather multisensorially and how the weather plays a central role in the way individuals and collectives define sense of place. Experiences of weather, the authors argue, are a reflexive and active form of dwelling. A focus on skillful embodied practices and dwelling highlights how weathering is a process through which people make and remake places and shape their sense of self. The authors conceptua

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10

Zeller, Benjamin E. "Religion as Embodied Taste." Body and Religion 1, no. 1 (2017): 10–30. http://dx.doi.org/10.1558/bar.32834.

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This article offers a model of conceptualising religion as taste. Using religion and food as a point of entry, it demonstrates how modelling religion as taste permits attention to such concepts as embodiedness, the place of the senses within religious experience, the relation of memory to experience, and the mediation of culture. I draw on the cognitive and biological science of taste, and argue that religion functions analogously to this sense, experienced through the brain, body, and mind. The article uses the intersection of religion and food, and religion and visual taste, to develop the t

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11

Krippner, Stanley. "Making Sense Out of Unusual Experiences." Contemporary Psychology 48, no. 2 (2003): 181–83. http://dx.doi.org/10.1037/000755.

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12

Ivanov, Ivan V. "How to tell essence (when you sense one)." Canadian Journal of Philosophy 49, no. 2 (2019): 147–68. http://dx.doi.org/10.1080/00455091.2018.1516974.

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AbstractHow could perceptual experiences reveal matters of essentiality? Answering this question is crucial for vindicating a thesis about the epistemic import of experience, commonly known as Revelation. The thesis comes in a weak and a strong version. Only on the strong one could it make up an authoritative piece of common sense. But this version also seems to demand too much of our experiences, namely that they can reveal essentiality. However, the impression that our experiences are not suited for this turns out to be due to a non-mandatory assumption about how the revelation of essentiali

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13

Rivas, Julia, Monica Burke, and Katherine Hale. "Seeking a Sense of Belonging." Journal of International Students 9, no. 2 (2019): 682–704. http://dx.doi.org/10.32674/jis.v9i2.943.

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International students studying at higher education institutions in the United States experience challenges as they adjust to new environments. Social connectedness to American college students could mitigate such challenges and assist international students with social and cultural integration. This study, using qualitative data from interviews, examined international students’ experiences and their sense of belonging on an American college campus, including the factors that contribute to or deter from it.

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14

Martial, Charlotte, Géraldine Fontaine, Olivia Gosseries, et al. "Losing the Self in Near-Death Experiences: The Experience of Ego-Dissolution." Brain Sciences 11, no. 7 (2021): 929. http://dx.doi.org/10.3390/brainsci11070929.

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Many people who have had a near-death experience (NDE) describe, as part of it, a disturbed sense of having a “distinct self”. However, no empirical studies have been conducted to explore the frequency or intensity of these effects. We surveyed 100 NDE experiencers (Near-Death-Experience Content [NDE-C] scale total score ≥27/80). Eighty participants had their NDEs in life-threatening situations and 20 had theirs not related to life-threatening situations. Participants completed the Ego-Dissolution Inventory (EDI) and the Ego-Inflation Inventory (EII) to assess the experience of ego dissolution

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15

Radford, Michael. "Music, Sense and Aesthetic Education." British Journal of Music Education 9, no. 2 (1992): 123–30. http://dx.doi.org/10.1017/s0265051700008895.

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Musical sense is examined at two levels; in relation to human experiences or activity, and by virtue of its ‘form’. Reference in music to experience and activity is discussed in terms of its relationship to musical form. From an analysis of sense in language it is suggested that the social understandings of which music is a part are a source of sense. The origins of this social understanding are examined.How does this sensible quality come to have aesthetic significance? Music may achieve significance from the way in which it refers to experience. Music that achieves sense by virtue of form is

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16

Richardson, Emma V., Brett Smith, and Anthony Papathomas. "Collective Stories of Exercise: Making Sense of Gym Experiences With Disabled Peers." Adapted Physical Activity Quarterly 34, no. 3 (2017): 276–94. http://dx.doi.org/10.1123/apaq.2016-0126.

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Using a dialogical narrative approach, we explored how disabled people made sense of their gym experiences as part of a peer group. Interviews were conducted with 18 disabled people (10 men and 8 women, aged 23–60) who had experience exercising in the gym as part of a group. Data were rigorously analyzed using a dialogical narrative analysis. Within their peer group, participants crafted a collective story that they used to resist disablism in the gym. The dialogical components of the collective story functioned to (a) validate participants’ experiences of oppression in the gym, (b) forge an u

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17

Ramsbottom, Olivia, Eleni Michopoulou, and Iride Azara. "Guest Introduction: Making Sense of Event Experiences." Event Management 22, no. 1 (2018): 1–8. http://dx.doi.org/10.3727/152599517x15111988553946.

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18

강준혁 and Lee,Hyuk-Ku. "The Experiences of Gambling Abstinences' Sense Recovery." Korean Journal of Social Welfare Studies 47, no. 4 (2016): 121–50. http://dx.doi.org/10.16999/kasws.2016.47.4.121.

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19

Lian, Olaug S., and Geir Fagerjord Lorem. "“I Do Not Really Belong Out There Anymore”." Qualitative Health Research 27, no. 4 (2016): 474–86. http://dx.doi.org/10.1177/1049732316629103.

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In this article, we explore relations between health, being, belonging and place through an interpretive thematic analysis of autobiographic text and photographs about the everyday lives of 10 women and men living with medically unexplained long-term fatigue in Norway. While interpreting their place-related illness experiences, we ask: How do they experience their being in the world, where do they experience a sense of belonging/not belonging, and why do places become places of belonging/not belonging? The participants describe experiences of (a) being socially detached and alienated, (b) bein

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20

Blackwood, Tony, Anna Round, Lee Pugalis, and Lucy Hatt. "Making Sense of Learning." Industry and Higher Education 29, no. 6 (2015): 445–57. http://dx.doi.org/10.5367/ihe.2015.0278.

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Entrepreneurial learning is complex, reflecting the distinctive dispositions of entrepreneurs (including nascent entrepreneurs at an early stage in their entrepreneurial life course). The surge in entrepreneurship education programmes over recent decades and the attendant increase in scholarship have often contributed to this convoluted field. Consequently, universally applicable articulations of entrepreneurship education can be problematic, especially demarcating between more formal and less formal learning experiences that are not necessarily confined to traditional educational institutions

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21

ZANGWILL, NICK. "The myth of religious experience." Religious Studies 40, no. 1 (2004): 1–22. http://dx.doi.org/10.1017/s0034412503006772.

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I argue that people do not and cannot have religious experiences that are perceptual experiences with theological content and that provide some justification for the belief in God. I discuss William Alston's resourceful defence of this idea. My strategy is to say that religious perception would either have to be by means of one of the ordinary five senses or else by means of some special sixth religious sense. In either case insoluble epistemological problems arise. The problem is with perceiving God as God, which we need to do if reasons to believe in God are to be generated. To do so, we wou

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22

Montsion, Jean-Michel. "Making Sense of One's Feelings." Migration, Mobility, & Displacement 5, no. 1 (2020): 3–19. http://dx.doi.org/10.18357/mmd51202019619.

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Canadian universities’ sharpened focus on international students starting in the early 2000s coincided with the growing interest by students from China to study abroad. Various actors, including states, have shaped and benefited from this increase in student migration. I examine how student migrants deal with the feeling rules transmitted to them, as an under-explored site where the migration experience is shaped and justified. In light of the work of Sara Ahmed and Arlie Russell Hochschild, I explore how students feel and are asked to feel about their studies abroad, and how emotions work in

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23

YILDIZ, Özay, and Özgür SARIBAŞ. "TASTING GAZIANTEP: HOW LOCAL FOOD SHAPES SENSE OF PLACE." Business & Management Studies: An International Journal 7, no. 5 (2019): 2873–90. http://dx.doi.org/10.15295/bmij.v7i5.1363.

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Local food is an integral part of the cultural heritage and tourist attraction of a destination. Local food may create peak experiences for a tourist. Taste and smell create lasting impressions and memories, shaping tourist experience and leading to an association between food and place. This paper aims to analyse the conditions of such an association. After a review of relevant literature, focus group interviews were conducted with participants who had visited Gaziantep. We have found out that while local food creates lasting impressions, unfamiliarity usually results in more memorable experi

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24

Birenboim, Amit. "The influence of urban environments on our subjective momentary experiences." Environment and Planning B: Urban Analytics and City Science 45, no. 5 (2017): 915–32. http://dx.doi.org/10.1177/2399808317690149.

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In today's developed world, the ability of a city to generate good experiences for its residents and visitors is a main aspect of its attractiveness. A good city is considered to be one in which people feel secure, relaxed, and happy. This article explores the factors that influence the subjective momentary experiences of individuals in the city, while focusing on the impact of spatial variables on these experiences; 91 students living in Jerusalem, Israel, were asked to repeatedly self-report four dimensions of episodic experience, namely, sense of security, happiness, annoyance, and sense of

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25

Cook, Claire, and Pirjo Vuoskoski. "‘I just want someone to rub some life into them!’: the lived experience of impaired sensation in the feet related to multiple sclerosis." British Journal of Neuroscience Nursing 17, Sup1 (2021): S48—S54. http://dx.doi.org/10.12968/bjnn.2021.17.sup1.s48.

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Background: Impaired sensation in the feet is a commonly reported symptom experienced by people with multiple sclerosis. Aim: To explore the lived experiences of people living with multiple sclerosis-related impaired sensation in their feet. Method: Five open, unstructured interviews were analysed using a descriptive phenomenological method developed by Amedeo Giorgi. Findings: The essential structure of the research phenomenon consists of six key constituents: sense of heightened awareness of body sensation; sense of changed relationship to the feet; sense of changed participation in daily li

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26

Hannagan, Rebecca J. "“I Believe We Are the Fewer, the Prouder”: Women’s Agency in Meaning-Making after Military Sexual Assault." Journal of Contemporary Ethnography 46, no. 5 (2016): 624–44. http://dx.doi.org/10.1177/0891241616636664.

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This article draws on ethnographic evidence and argues for the theoretical significance of that evidence regarding concepts of personal agency vis-à-vis rhetorics of victimhood. The problem discussed in this article is that a dominant discourse that positions women primarily or exclusively as victims in response to their experience of sexual assault not only works to re-victimize women but imposes unnecessary boundaries on the meaning of these experiences for the women involved. Instead of privileging the dominant discourse, this article seeks to privilege the voices of women who have experien

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27

Sanger, Michael. "When Clients Sense the Presence of Loved Ones Who Have Died." OMEGA - Journal of Death and Dying 59, no. 1 (2009): 69–89. http://dx.doi.org/10.2190/om.59.1.e.

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The continued bonds between bereaved individuals and the deceased are central to the process of mourning. One challenging form of continuing bond is that in which the mourner senses the actual presence of the deceased—i.e., seeing one's deceased husband at the kitchen counter. Some see this experience as a sign of pathology while others see it as a normal, healthy aspect of grief and mourning. Twenty-one social workers shared their experiences in addressing this issue with clients. Despite conceptualizing this experience in a variety of ways, they all grounded their interactions with clients a

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28

Drew, Sarah, Emma Clark, Usama Al-Sari, Andrew Moore, and Rachael Gooberman-Hill. "Neglected bodily senses in women living with vertebral fracture: a focus group study." Rheumatology 59, no. 2 (2019): 379–85. http://dx.doi.org/10.1093/rheumatology/kez249.

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Abstract Objective Older women are at particular risk of osteoporosis. Among women with osteoporosis, fractures of the vertebra (vertebral fracture) are common, hard to detect and associated with risk of further fracture. Identifying vertebral fracture in a timely manner allows instigation of preventive measures to reduce the risk of further fracture. Although detection of vertebral fracture requires spinal radiograph, many women do not receive referral. To begin development of a screening tool to identify women in need of referral we undertook a qualitative study to characterize women’s exper

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29

Turiel, Elliot. "Making sense of social experiences and moral judgments." Criminal Justice Ethics 13, no. 2 (1994): 69–76. http://dx.doi.org/10.1080/0731129x.1994.9991977.

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30

Light, Richard. "Coaches' experiences of Game Sense: opportunities and challenges." Physical Education & Sport Pedagogy 9, no. 2 (2004): 115–31. http://dx.doi.org/10.1080/1740898042000294949.

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31

Bosman, Myra, Rachel Spronk, and Giselinde Kuipers. "Verbalizing Sensations: Making Sense of Embodied Sexual Experiences." Qualitative Sociology 42, no. 3 (2019): 411–30. http://dx.doi.org/10.1007/s11133-019-09426-y.

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32

Persinger, M. A. "Vectorial Cerebral Hemisphericity as Differential Sources for the Sensed Presence, Mystical Experiences and Religious Conversions." Perceptual and Motor Skills 76, no. 3 (1993): 915–30. http://dx.doi.org/10.2466/pms.1993.76.3.915.

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Multiple variants of the sensed presence often precede mystical and religious experiences that are frequently followed by sudden, permanent changes in self-concept. The model of vectorial hemisphericity assumes that the relative metabolic activity of synaptic patterns between the cerebral hemispheres at the time of transient interhemispheric intercalation determines the affect, content, and type of experience. Depending upon the relative activity of the two hemispheres, intrusions of the right hemispheric equivalent of the left hemispheric (and linguistic) sense of self generate experiential p

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33

Persinger, M. A. "Right Hemisphericity, Low Self-Esteem, and Unusual Experiences: A Response to Vingiano." Perceptual and Motor Skills 75, no. 2 (1992): 568–70. http://dx.doi.org/10.2466/pms.1992.75.2.568.

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Vingiano's (1992) challenge concerning the relationship between right hemisphericity, low self-esteem, mystical experiences, and religiosity can be clarified by the concept of vectorial hemisphericity. Ontogenetic intrusions of right-hemispheric processes into the left hemispheric sense of self should be experienced most frequently as an apprehensive “presence” that results in lower self-esteem. Because transient above-normal left-hemispheric activity enhances positive affect and the sense of self, concurrent right-hemispheric intrusions are experienced as mystical experiences. Religiosity wou

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34

Dougherty, Patrick, and Aya Shinozaki Dougherty. "Building a sense of community in online courses." e-mentor 86, no. 4 (2020): 72–78. http://dx.doi.org/10.15219/em86.1484.

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From the first months of 2020, COVID-19 transformed the landscape of education world-wide. Numerous educational institutions were forced due to the circumstances of the pandemic to move their courses online. This was the case at Akita International University in Akita, Japan. As the semester came to a close in July 2020, students were given an opportunity to reflect on their experiences with online education via end-of-term course evaluations, focus groups, and public meetings with university administration. From the results of these opportunities to share experiences in remote and virtual edu

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35

Singhal, Ishan. "No Sense in Saying ‘There is No Sense Organ for Time’." Timing & Time Perception 9, no. 3 (2021): 229–40. http://dx.doi.org/10.1163/22134468-bja10026.

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Abstract This paper explores the use of perhaps the most ubiquitous phrase in time perception literature, i.e., ‘there is no sense organ for time’. I argue here that its usage often highlights several misguided notions about how we perceive time and thus creates a problem in studying it. In this commentary three such underlying notions are discussed which are often drawn as conclusions from the lack of a sensory system to perceive time. These are that time is generated or created separately by the brain, that time perception is different from other kinds of perception and that the study of tim

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36

Lim, Jason, and Kath Browne. "Senses of Gender." Sociological Research Online 14, no. 1 (2009): 75–88. http://dx.doi.org/10.5153/sro.1859.

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This paper explores the testimony of trans respondents to Count Me In Too (a participatory action research project that examined LGBT lives in Brighton and Hove), and this analysis occasions the development of innovative concepts for thinking about understandings and experiences of trans phenomena and gender. The analysis starts by exploring the diversity of trans identities before considering evidence of how health services pathologise trans experiences. These analyses not only call into question mind/body dualisms within contemporary gender schema, but also challenge the continued reliance o

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37

Taves, Ann. "Mystical and Other Alterations in Sense of Self: An Expanded Framework for Studying Nonordinary Experiences." Perspectives on Psychological Science 15, no. 3 (2020): 669–90. http://dx.doi.org/10.1177/1745691619895047.

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Although many researchers in psychology, religious studies, and psychiatry recognize that there is overlap in the experiences their subjects recount, disciplinary silos and challenges involved in comparing reported experiences have left us with little understanding of the mechanisms, whether biological, psychological, and/or sociocultural, through which these experiences are represented and differentiated. So-called mystical experiences, which some psychologists view as potentially sui generis, provide a test case for assessing whether we can develop an expanded framework for studying unusual

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38

Benyon, David, Michael Smyth, Shaleph O'Neill, Rod McCall, and Fiona Carroll. "The Place Probe: Exploring a Sense of Place in Real and Virtual Environments." Presence: Teleoperators and Virtual Environments 15, no. 6 (2006): 668–87. http://dx.doi.org/10.1162/pres.15.6.668.

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This paper describes the design, application, and refinement of a qualitative tool designed to study sense of place. The Place Probe incorporates a range of stimuli and techniques aimed at articulating a person's sense of place. It has been developed, used, and undergone three revisions. The paper describes the background to the choice of measures that were included in the Place Probe and describes its application in both a physical place and a virtual representation of that place. This enables a comparison of the experiences. An analysis of the results reveals a similarity of reported experie

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Kornelsen, Jude, Andrew Kotaska, Pauline Waterfall, Louisa Willie, and Dawn Wilson. "Alienation and Resilience: The Dynamics of Birth Outside Their Community for Rural First Nations Women." International Journal of Indigenous Health 7, no. 1 (2013): 55. http://dx.doi.org/10.18357/ijih71201112353.

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Bella Bella/Waglisla is a small community of 1,250 First Nations residents on British Columbia’s Central Coast that has enjoyed a long history of birth within the community. This ended in 2000 when services began to decline, forcing women to travel to distant referral centres before starting labour. This qualitative investigation documents the experiences of First Nations women who gave birth away from their communities. Data were collected through a written survey of women’s experiences of birth, locally or away, and through in-depth exploratory interviews of women’s stories of their experien

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40

Mains, Daniel. "Too much time." Focaal 2017, no. 78 (2017): 38–51. http://dx.doi.org/10.3167/fcl.2017.780104.

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In the context of unprecedented rates of urban unemployment, in the early 2000s young men in Ethiopia struggled with an overabundance of time. I examine changes in urban young men’s experiences of time and progress over a period of 13 years to better understand the nature of boredom and modernity. Young men simultaneously experienced a sense a linear progress in their own lives, and feelings of frustration when shift s in their built environment did not translate into a more abstract sense of change. Ultimately I argue that in contrast to conceptions of boredom that emerge out of the West, Eth

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41

Grindheim, Maria, and Liv Torunn Grindheim. "Dancing as Moments of Belonging: A Phenomenological Study Exploring Dancing as a Relevant Activity for Social and Cultural Sustainability in Early Childhood Education." Sustainability 13, no. 14 (2021): 8080. http://dx.doi.org/10.3390/su13148080.

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Individuals’ capacities to contribute to more sustainable living are deeply influenced by their early life experiences. Hence, there is a need to discover which experiences are relevant to young children’s contemporary and future contributions to more sustainable living. Perceiving children as aesthetically oriented to the world and their sense of belonging as a core experience for social and cultural sustainability, and using the example of dancing, we investigate how such a sense of belonging can be supported through aesthetic first-person experiences. This article is therefore structured ar

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42

Burke, Shaunna M., Andrew C. Sparkes, and Jacquelyn Allen-Collinson. "High Altitude Climbers as Ethnomethodologists Making Sense of Cognitive Dissonance: Ethnographic Insights from an Attempt to Scale Mt. Everest." Sport Psychologist 22, no. 3 (2008): 336–55. http://dx.doi.org/10.1123/tsp.22.3.336.

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This ethnographic study examined how a group of high altitude climbers (N = 6) drew on ethnomethodological principles (the documentary method of interpretation, reflexivity, indexicality, and membership) to interpret their experiences of cognitive dissonance during an attempt to scale Mt. Everest. Data were collected via participant observation, interviews, and a field diary. Each data source was subjected to a content mode of analysis. Results revealed how cognitive dissonance reduction is accomplished from within the interaction between a pattern of self-justification and self-inconsistencie

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43

van Stralen, Daved, and Thomas Mercer. "Common Sense High Reliability Organizing (HRO) in the Response to COVID-19." Neonatology Today 16, no. 7 (2021): 90–102. http://dx.doi.org/10.51362/neonatology.today/2021716790102.

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We find descriptions of common sense in the domains of anthropology, artificial intelligence, and psychiatry. This is the common sense for adaptation, a form of practical intelligence that better predicts success in everyday experiences, if not real-world survival. This common sense is experienced-based knowledge rather than rule-based. When unexpected situations occur, it supports continuous assessments and decisions to adjust to the conditions at hand. Overwhelmingly practical, common-sense deals with a concrete situation on its own terms. Common sense describes cultural knowledge and behavi

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Pallavicini, Federica, Alessandro Pepe, Ambra Ferrari, Giacomo Garcea, Andrea Zanacchi, and Fabrizia Mantovani. "What Is the Relationship Among Positive Emotions, Sense of Presence, and Ease of Interaction in Virtual Reality Systems? An On-Site Evaluation of a Commercial Virtual Experience." PRESENCE: Virtual and Augmented Reality 27, no. 2 (2020): 183–201. http://dx.doi.org/10.1162/pres_a_00325.

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Scientific knowledge is still limited about the effect of commercial virtual reality content, such as experiences developed for advertising purposes, on individual emotional experience. In addition, even though correlations between emotional responses and perceived sense of presence in virtual reality have often been reported, the relationship remains unclear. Some studies have suggested an important effect of ease of interaction on both emotions and the sense of presence, but only a few studies have scientifically explored this topic. Within this context, this study aimed to: (a) test the eff

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Stewart, Miriam J., Edward Makwarimba, Linda I. Reutter, Gerry Veenstra, Dennis Raphael, and Rhonda Love. "Poverty, Sense of Belonging and Experiences of Social Isolation." Journal of Poverty 13, no. 2 (2009): 173–95. http://dx.doi.org/10.1080/10875540902841762.

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Beard, Renée L., and Tara M. Neary. "Making sense of nonsense: experiences of mild cognitive impairment." Sociology of Health & Illness 35, no. 1 (2012): 130–46. http://dx.doi.org/10.1111/j.1467-9566.2012.01481.x.

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Johnston, Elizabeth, Debbie Ritter-Williams, and Imani Akin. "Making Sense of Differing Experiences of Identity in America." Journal of Psychological Issues in Organizational Culture 6, no. 1 (2015): 68–76. http://dx.doi.org/10.1002/jpoc.21167.

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Letts, Will, and Jennifer A. Sandlin. "Dis/orienting experiences: Itinerant explorations and peripatetic sense-making." Journal of Curriculum and Pedagogy 14, no. 2 (2017): 85–90. http://dx.doi.org/10.1080/15505170.2017.1355094.

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Walmsley, Andreas, Rhodri Thomas, and Stephanie Jameson. "Surprise and sense making: undergraduate placement experiences in SMEs." Education + Training 48, no. 5 (2006): 360–72. http://dx.doi.org/10.1108/00400910610677063.

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Simpson, Paul. "A sense of the cycling environment: Felt experiences of infrastructure and atmospheres." Environment and Planning A: Economy and Space 49, no. 2 (2016): 426–47. http://dx.doi.org/10.1177/0308518x16669510.

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This paper explores how cyclists gain a sense of the environments they move through by considering their felt experiences of the affective atmospheres that emerge in and through their movements. More specifically, the focus falls upon how various forms of transport infrastructure choreograph bodies in their movements through the city and so contributes towards the co-production of various affective atmospheres between differently mobile bodies. Drawing on video interviews with 24 commuter cyclists in Plymouth, UK, the roles that such infrastructures and atmospheres play in shaping the experien

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