Search

The article presents responses of the author on his books published in the 1985 issue of the journal "Human Studies." He holds that both scholarly and biographically significant point behind his work A Bergsonian Bridge to Phenomenological Psychology is the following, in 1924, before starting this endeavor, sociologist Alfred Schutz had looked at sociologist Edmund Husserl's early phenomenological writings but found that they had nothing to contribute to what he had planned to do namely, to give Max Weber's sociology of understanding a pheno-psychological underpinning which, in his opinion, they needed in order not only to be made consistent but also in order to provide them with a justification deeper than that which could be provided by sociological reasoning. The author confesses that his book Phenomenology of Consciousness and Sociology of the Life-World is his favorite. He agrees with his critics who have pointed out the book does not cover, or at least does not emphasize evenly all topics which should be treated in an advanced and reasonably sophisticated introduction to the areas of its thematic concerns.

It is often noted that the health of any system is predicated upon a healthy dose of doubt and intrinsic scepticism. This is a requisite for identifying areas of improvement, blind spots and biases as well as culling out weak and diseased variables that might pose an eventual risk to the overall health of a system. Equally applicable to biological and natural systems as well as humanistic branches of epistemology, cosmology, sociology and other defining features of the human condition, suspicion ensures that the operational integrity and guiding principles of a collective are maintained, optimized and differentiated from other like bodies. This paper endeavours to resuscitate the forgotten historical lineage of doubt that constituted the early genesis of therapeutics in depth psychology and psychotherapy through the following question: 'How can suspicion facilitate self-awareness and existential clarity within the therapeutic alliance?' Answering this question will be done primarily through a case-study that makes the point that suspicion is not something fabricated by psychology after the fact, but rather, that psyche itself is implicitly guided by contrarian ways that draw out the meaning and messages of symptoms, impulses and unconscious imagery leading people to seek therapy in the first place. Doubt, it is argued, is not something to be reductively paved over in counselling, but is the very therapeutic crucible of transcendence and self-awareness necessary for authentic, embodied transformation to unfold. [ABSTRACT FROM AUTHOR]

In recent years several approaches-philosophical, sociological, psychological-have been developed to come to grips with our profoundly technologically mediated world. However, notwithstanding the vast merit of each, they illuminate only certain aspects of technological mediation. This paper is a preliminary attempt at a philosophical reflection on technological mediation as such-deploying the concepts of 'transparency' and 'opacity' as heuristic instruments. Hence, we locate a 'theory of transparency' within several theoretical frameworks-respectively classic phenomenology, media theory, Actor Network Theory, postphenomenology, several ethnographical, psychological, and sociological perspectives, and finally, the 'Critical Theory of Technology.' Subsequently, we render a general, systematic overview of these theories, thereby conjecturing what a broad analysis of technological mediation in and of itself might look like-finding, at last, an essential contradiction between transparency of 'use' and transparency of social origins and effects. [ABSTRACT FROM AUTHOR]