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A black rebel with a cause

racial prejudices’.13 However, during these four years the mask Introduction 5 dropped and the sailors behaved as ‘authentic racists’. As we will see in Chapter 1, Fanon’s theory of perception is not simply a reformulation of Sartrean existential phenomenology but stems from the lived experience of West Indians who were racially discriminated against. The encounter with racism was vexing for these West Indians whose ontology was challenged as they experienced their ‘first metaphysical experience’.14 Prior to 1939, and more specifically the arrival of Robert and his

in Frantz Fanon, postcolonialism and the ethics of difference
A tale of two professors

assumptions of the methodology would be emancipatory in nature? 83 Clover_Sandford.indd 83 05/04/2013 09:03 arts-based research and enquiry RLL: Yes, arts-based research is an inherently political process as it shakes us out of complacency, tapping into our emotions and provoking us to interact with the research not just as passive consumers but, rather, as active participants. PC: In my practice, I have seen arts-based research combined with narrative inquiry (using poetry, theatre, photography or collage to tell stories), phenomenology (creating drawings or writing

in Lifelong learning, the arts and community cultural engagement in the contemporary university
Open Access (free)
Between Adorno and Heidegger

descriptive imperatives and a retrieval of conceptuality could be sharpened. Heidegger is suspicious of a conceptuality which sets itself up in opposition to an already given order, and rather supposes that what there is must be conjured into revealing itself to an attentive composing thinking.41 The virtue of Husserl’s phenomenology as far as Heidegger is concerned is that it offers this possibility of revealing what is not already given, instead extracting what there is from its concealment in everyday taken-forgranted relations. Heidegger and Adorno thus share a suspicion

in The new aestheticism

title was published in 1966 (Berger and Luckmann, 1991: 27). Moreover, the book itself draws its main inspiration from the work of Alfred Schütz,whose Phenomenology of the Social World (1972) first appeared in Germany in 1932. In the present context, it is worth noting that the German title of the book was Der sinnhafte Aufbau der sozialen Welt (‘The meaningful construction of the social world’), which in many ways conveys a better sense of its main theme. In it, Schütz drew heavily on Husserl’s phenomenology, in particular the notion of the Lebenswelt – the

in Music and the sociological gaze
Renaissance emotion across body and soul

to project modern conceptions of experience onto our understanding of the past has been extremely productive in pushing scholars to read Renaissance texts in new lights, making new space for the deeply material engagements present in contemporary descriptions and representations of passionate experience. What this emphasis on a thoroughly holistic ‘historical phenomenology’ has

in The Renaissance of emotion
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, researchers must not simply trade on the background knowledge of it they have as participants, that this knowledge must be the focus of inquiry if that inquiry is to be rigorous. In this emphasis on rigour, ethnomethodology differed from many of the other new approaches to sociology that emerged in the 1960s and 1970s, including those that made up the study of everyday life. Indeed, ethnomethodologists put forward an alternative conception of rigorous inquiry, and of what the task of sociology should be. This was initially modelled on phenomenology, to a considerable extent

in The radicalism of ethnomethodology
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Blake, Milton, and Lovecraft in Ridley Scott's Prometheus

theorists concerned with speculative realism, many of whom take up Houellebecq's challenge to reconceive our investigations of ‘concept horror’. 20 In ‘On the Horror of Phenomenology: Lovecraft and Husserl’, Harman uses Lovecraft to argue against a normative function of philosophy, suggesting instead that rather than being used ‘as a rubber stamp for common sense and archival sobriety … philosophy's sole mission is weird

in William Blake's Gothic imagination
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The problématique of culture in international conflict analysis

resolution in general, and problem-solving conflict resolution in particular. In other words, it aims at providing an alternative language for the study of conflict resolution. Alfred Schutz’s phenomenology and social constructionist theories of human ‘being’ are employed in order both to criticise Burton’s views of human nature and to establish a conceptual framework which does not arise from human needs

in Culture and international conflict resolution
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gendered behaviour. As Sara Ahmed argues in Queer Phenomenology , that gender ‘is an effect of how bodies take up objects, which involves how they occupy space by being occupied in one way or another’. 35 In recent scholarship, conventual space has become a crucial locus for the study of the mutual influence of materiality, gender, and religious identity. Offering a compelling study of seventeenth

in Conversions

wince, a frown in the face of another is to see their satisfaction or discomfort. The expressive and embodied individual is the starting point for moral significance. The conceptualisation of the person as embodied is a familiar one in phenomenology. Emmanuel Levinas’s ethics reflects a central interest of phenomenology – the particular salience of encountering another person, what Levinas calls the ‘Other’.30 For Levinas the most salient aspect of the experience of the ‘Other’ is the face of the Other, since it is the face of the Other which intrudes upon one’s own

in From reason to practice in bioethics