This study describes a phenomenological hermeneutical method for interpreting interview texts inspired by the theory of interpretation presented by Paul Ricoeur. Narrative interviews are transcribed. ...A naïve understanding of the text is formulated from an initial reading. The text is then divided into meaning units that are condensed and ed to form sub‐themes, themes and possibly main themes, which are compared with the naïve understanding for validation. Lastly the text is again read as a whole, the naïve understanding and the themes are reflected on in relation to the literature about the meaning of lived experience and a comprehensive understanding is formulated. The comprehensive understanding discloses new possibilities for being in the world. This world can be described as the prefigured life world of the interviewees as configured in the interview and refigured first in the researcher's interpretation and second in the interpretation of the readers of the research report. This may help the readers refigure their own life.
In this paper, a phenomenological hermeneutical method for interpreting narrative texts is proposed. Interviewees are asked to tell from their lived experience of participating in life world ...phenomena. The interview texts are written down and analysed, inspired by the theory of interpretation of Paul Ricoeur, in three steps: a first, naïve reading, structural analysis and comprehensive understanding. The method was presented the first time in 2004. In this paper, the theory behind it is elaborated. Basic concepts like phenomenon, meaning, life world, lived experience and concrete reflection are clarified, and the historical background of the method and its ontology, epistemology and methodology are explained.
Life as Moving Towards the Other Lindseth, Anders
Journal of comparative social work,
04/2014, Volume:
9, Issue:
1
Journal Article
Peer reviewed
Open access
The ethics of Knud Ejler Løgstrup (1905-1981) is relation ethics. It raises the question of how we can do justice to the life of the Other as it is laid in our hands. In this paper, I start out with ...an ethical dilemma, clarify the concepts of decision ethics and relation ethics, and I then present the ethics of Løgstrup understood as relation ethics. Lastly, I discuss the important question – within the fields of social work, health care, psychotherapy and pedagogical practices – of how we can meet people in need of our help in an ethical way.
U dijalogu filozofijske prakse, filozof se neprekidno mora pitati o tome što je na djelu u pripovijestima gosta. O čemu su zapravo njihove priče? Posebna je, respondibilna pozornost potrebna u takvim ...dijalozima. Ovaj je rad pokušaj da se razjasni razlika između filozofijskog dijaloga i drugih dijaloga, kao što su svakodnevni dijalog i dijalozi s ekspertima, naročito profesionalnom pomoći. Filozofijska praksa razumije se kao posvećena tumačenju gostove poruke kao samokomunikacije, dok se izvan prostora prakse uobičajeno iskušava kao oblik obraćanja ili informacije. Etični je to izazov da filozofijski praktičar može otvoriti prostor pozornosti u dijalogu u kojem se samokomunikacija gosta može sagledati iznova i omogućiti novu orijentaciju u životu. Filozofijska praksa smjera k oslobađanju takve samokomunikacije od diskursa i k njenom lociranju u prirodi i slobodi.
Dans le dialogue de la pratique philosophique le philosophe doit sans cesse s’interroger sur ce qui est à l’œuvre dans les récits des convives. De quoi parlent leurs histoires au juste ? Il est nécessaire d’accorder une attention particulière aux réponses dans de tels dialogues. Ce travail s’attache à mettre en lumière la différence entre le dialogue philosophique et les autres dialogues, comme les dialogues quotidiens et les dialogues entretenus avec des experts, en particulier ceux proposant une aide professionnelle. La pratique philosophique est comprise comme étant dévouée à l’interprétation du message du convive en tant qu’autocommunication, alors qu’à l’extérieur de l’espace de la pratique elle est de manière générale perçue comme une manière de s’adresser l’autre ou comme une forme d’information. C’est un défi éthique pour le philosophe praticien d’ouvrir l’espace d’attention dans un dialogue au sein duquel l’autocommunication du convive peut être considérée à nouveau et permettre une nouvelle orientation dans la vie. La pratique philosophique vise à libérer le discours de cette autocommunication et à la situer dans la nature et la liberté.
Im Dialog der philosophischen Praxis muss sich der Philosoph ununterbrochen fragen, was in den Erzählungen des Gastes am Werk ist. Wovon handeln die Geschichten wirklich? Eine spezielle, responsive Aufmerksamkeit ist in solchen Dialogen geboten. Die vorliegende Arbeit ist ein Versuch, den Unterschied zwischen dem philosophischen Dialog und anderen Dialogen, wie dem täglichen Dialog und den Dialogen mit Experten, insbesondere mit professionellen Helfern, zu erhellen. In der philosophischen Praxis geht es darum, die Botschaft des Gastes als Selbstmitteilung zu verstehen, während sie außerhalb des Praxisraums gewöhnlich als Ansprache oder als Information erfahren wird. Es ist eine ethische Herausforderung, dass ein philosophischer Praktiker einen Aufmerksamkeitsraum innerhalb eines Dialogs eröffnen kann, in dem die Selbstmitteilung des Gastes neu gesehen, und somit eine neue Orientierung im Leben zuwege gebracht werden kann. Die philosophische Praxis steuert auf das Ziel hin, eine solche Selbstmitteilung vom Diskurs zu befreien und sie in Natur und Freiheit zu verorten.
In the dialogues of Philosophical Practice, the philosopher has to continuously ask himself or herself what is at stake in the narratives of the guests. What are their stories really about? Special, responsive attention is required in such dialogues. This paper is an attempt to clarify the difference between a philosophical dialogue and other dialogues, such as ordinary everyday dialogues and dialogues with experts, especially with professional helpers. Philosophical Practice is understood as being about interpreting a guest’s message as self-communication, while outside the practice room, it is usually experienced and seen as a form of address or information. It is a challenge of ethical nature that the Philosophical Practitioner can open up a space of attention in the dialogue where the self-communication of the guest may be perceived anew and thus making possible a new orientation in life. Philosophical Practice is aiming at freeing such self-communication from discourse and locating it in nature and freedom.
Life as Moving Towards the Other Anders Lindseth
Journal of comparative social work,
03/2015, Volume:
9, Issue:
1
Journal Article
Peer reviewed
Open access
The ethics of Knud Ejler Løgstrup (1905-1981) is relation ethics. It raises the question of how we can do justice to the life of the Other as it is laid in our hands. In this paper, I start out with ...an ethical dilemma, clarify the concepts of decision ethics and relation ethics, and I then present the ethics of Løgstrup understood as relation ethics. Lastly, I discuss the important question – within the fields of social work, health care, psychotherapy and pedagogical practices – of how we can meet people in need of our help in an ethical way.
Person-centered care--ready for prime time Ekman, Inger; Swedberg, Karl; Taft, Charles ...
European journal of cardiovascular nursing,
12/2011, Volume:
10, Issue:
4
Journal Article
Peer reviewed
Open access
Long-term diseases are today the leading cause of mortality worldwide and are estimated to be the leading cause of disability by 2020. Person-centered care (PCC) has been shown to advance concordance ...between care provider and patient on treatment plans, improve health outcomes and increase patient satisfaction. Yet, despite these and other documented benefits, there are a variety of significant challenges to putting PCC into clinical practice. Although care providers today broadly acknowledge PCC to be an important part of care, in our experience we must establish routines that initiate, integrate, and safeguard PCC in daily clinical practice to ensure that PCC is systematically and consistently practiced, i.e. not just when we feel we have time for it. In this paper, we propose a few simple routines to facilitate and safeguard the transition to PCC. We believe that if conscientiously and systematically applied, they will help to make PCC the focus and mainstay of care in long-term illness.
Abstract
A nurse's experience of encountering the next of kin - and herself.
The purpose of this scientific essay is to show how emotions embedded in events and experiences may be significant to ...nursing practice. Through dialogs and reflections it is possible to relate actively to our own emotions and thus reveal important knowledge about oneself and others. The story in this essay is told by the nursing staff in a reflection group from a rehabilitation department. The reflections were on the staff's experiences of ethical challenges in their everyday practice. Based on the conversation, we have written a story.
The story is examined through a critical investigating method, using a dialogical and hermeneutical method. The analysis in this essay shows how challenging events may give a greater understanding of the persons acting in practice by systematically reflect on experiences. The essay further demonstrates how systematic investigation on narratives contributes significantly to practical knowledge. Personal experiences may be transformed into public knowledge.
The issue of being touched Solvoll, Betty-Ann; Lindseth, Anders
Medicine, health care, and philosophy,
06/2016, Volume:
19, Issue:
2
Journal Article
Peer reviewed
The purpose of this empirical paper is to shed light on the phenomenon of being touched in professional care practice. The study has a qualitative design and is a phenomenological hermeneutical ...exploration based on the story of a care provider. In her story, she describes how her interactions with a substance abuser touched her. The narrative data stems from dialogue with her colleagues and demonstrates a moral appeal and challenge in practical care. Investigations reveal that being touched is about allowing one’s self to be awakened by the suffering of others. Being touched by others’ suffering thus provides the ability “to see” what is at stake. Identifying with one’s suffering and the awareness of what is at risk may be factors that “tip” a person’s decision toward acting in the best interest of another person. Being touched may muster an individual’s courage to engage in “risk-taking” actions in care. This process paves the way to care and represent essential practical knowledge for health care professionals.
Background: In a short‐term perspective, a high incidence of psychological problems linked to memories from intensive care has been found in survivors of critical illness. Little is known about what ...kinds of memories patients might carry with them and what it is like to live with memories from intensive care as years go by.
Aim: The aim of this study was to explore the meaning of living with memories from intensive care.
Methods: A hermeneutic‐phenomenological approach. In‐depth interviews with ten former intensive care patients 10 years after their admission.
Findings: Memories of bodily sensations and memories containing strong emotions were surprisingly well kept. Memories residing in the body at a prereflective level and that could be awakened without being triggered by will or conscious thought comprised an important segment of the memory spectrum. Complaints such as panic attacks and anxiety were strongly linked to these kinds of memories and experienced as flashbacks of frightening experiences that entailed strong emotions. Some informants still strove to understand experiences and reactions. Living with these memories and flashbacks was interpreted as a journey in quest of meaning. Having someone and something to live for implied strength on the journey. The presence of close relatives at the bedside provided strength to go on and someone with whom to share experiences afterwards.
Conclusion: A period of critical illness and intensive care stay for treatment may leave durable traces in the patient’s life. Finding meaning of existential and ontological nature seems to be of decisive significance for how people fare in their lives after having lived through intensive care treatment. The identified journey in quest of meaning points to the need for follow‐up programmes, and we must acknowledge close relatives as important resources for the patient both at the bedside and in the subsequent process of discovering meaning in lived experience.
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