Reflecting on the significance of location, personal experiences and the human condition in the era of advancement

A Reflection on Joseph Smith's Restorationist Vision of Truth

The following discussion will compare four contemporary methods of online teaching and learning: 1) student-centered, 2) subject-centered, 3) teacher-centered, and 4) teaching-centered. This paper argues that the most effective methods are those that engage six dimensions of human existence: physical, social, emotional, psychological, intellectual, and spiritual. However there is no golden rule or single instructional model that will guarantee effective teaching or learning in every situation. Guidelines should be chosen based on how well they meet the needs of the discipline being studied, the students involved, and the ability of the instructor. What engages one class may disengage the next. Learning, whether online or not, is a personal process. With an understanding of the personal nature of the learning interaction, the most effective teaching methods are those that engage individuals in an intimate way. The objective of this paper is to present and define four contemporary teaching models, their expressed or applied engagement of the dimensions listed above in the online environment and provide foundational concepts which may serve as starting points in the evaluation of one’s own methods, philosophy, and practice.

Staging Depth: Eugene O’Neill and the Politics of Psychological Discourse

One of the problems faced by researchers of intimacy is that there is no widely shared understanding of how intimacy is defined. Although various definitions agree that intimacy is an experience associated with positive emotions, a smaller number of definitions suggest that intimacy can also be experienced in situations involving relationship conflict and abuse that do not involve positive emotions. Using Kegan’s (1982) constructive-developmental theory of the evolving self, I argue that the diverse experiences described in these various definitions share a common source – the self. In offering an understanding of the self as evolving in predictable ways that are shared across human experience, a constructive-developmental approach also offers a means by which these diverse definitions can unified and understood in relation to one another as different expressions of intimacy. Through qualitative analyses I examine the experiences of 12 men to identify how these men understood and experienced intimacy. Interviews with these men were analysed using a postqualitative lens, and by applying Kegan’s (1982) constructive developmental stages. Lahey, Souvaine, Kegan, Goodman and Felix’s (2011) Subject Object Interview protocol was used to determine each man’s evolution of self as portrayed in the interview, that is, his current means of constructing meaning. It was identified that these men’s understandings of intimacy were diverse, as had been identified more generally in intimacy research. Further, these understandings could be organised in ways that demonstrated an increasing development of intrapersonal and interpersonal complexity. In terms of men’s experiences of intimacy, analysis revealed that social expectations, expressed through roles and relationship ideals, constrained some experiences of intimacy, often in relation to other men, but facilitated others, often in relation to women. In addition, some men’s experiences revealed ways in which unexpected and life-threatening events created temporary and permanent shifts in ways that men were able to experience intimacy with both men and women. These findings suggest that a constructive-developmental approach, utilising the concept of subjectivity, provides useful ways in which to examine intimacy, both in terms of how intimacy is understood and in terms of how it is experienced. In addition, these findings suggest that the ways in which men’s experiences of intimacy are limited are also due to factors that reach beyond individual capacities, desires or understandings, pointing to the social construction of intimate experiences. This thesis provides insights regarding the ways in which social expectations create capacities for intimacy, but only in particular ways. In addition, this thesis identifies how social expectations regarding the portrayal of male roles in Australia have had limiting effects on men’s experience of intimacy, particularly in their friendships with other males. In proposing a new definition and model of intimacy, this thesis also offers some important contributions to an understanding of intimacy. Placing the self at the centre of an understanding of intimacy provides a means to unify diverse experiences and contexts of intimacy involving both positive and negative emotions. In addition, a focus on the self as evolving enables a developmental understanding of intimacy, constructed in qualitatively different ways across the lifespan. This thesis also offers important contributions to an understanding of men’s experiences of intimacy, particularly with other men, by identifying that intra-personal, interpersonal and social factors contribute to the ways in which men’s intimate experiences are constrained. These contributions also have important implications for public health and education, which need to be addressed through changes to the messages communicated to men about themselves and about relationships. At an individual level, these contributions have important implications in relation to therapeutic work involving men and men’s relationships with men and with women. In addition, an understanding of the self as the source of differences in intimacy provides new ways in which to understand the difficulties created in relationships, as a result of those differences. As well as offering insights, this thesis identifies some specific areas for future research in order to extend these insights and examine them across a wider range of men’s experiences.

I commenced the doctorate programme with the intention of reviewing my past practice and began by reflecting on a recent body of work I had created for a solo exhibition. My intention then was to explore the relationships between my works, which included print, photography and video, and maximize their impact within a space. The notion of exploring ambiguities and correspondences between media naturally excites me as I strive not to be restricted by my use of media. I have identified key elements that are important to the making of my work. These are repetition, appropriation, memory and re-enactment. The elements that I have identified as important to the subject matter in my work are mortality, fragility and lament, (the human condition). These elements remain relevant to my creative practice and theoretical research and the corresponding references to damage and repair have surfaced as key concerns. My interest lies in specific individuals and communities, their changing states and how this impacts on personal lives and histories. My work is inspired by and rooted in my own personal life experiences; referencing family, religion, ritual and my participation in field archery. There is a breadth to my research and engagement with my subject matter that is not immediately apparent to the viewer but contributes to a reading of the work. My approach to research, questioning my everyday and personal experiences helps me to maximize my initial interest and understanding of a subject before exploring it through the making of the work. My desire to identify with my subject on an experiential level has surfaced as crucial to my understanding and development of my ideas. My interest in the physicality of process has been further enhanced by a shift in direction towards more tactile and sculptural concerns within my work.

From five human senses, smell and taste are still absent in a substantial manner in the virtual reality world. While visual (numbers, words, and images), audition (sounds) and tactile senses are widespread in virtual reality; the sense of smell remains largely absent. Absence of sense of smell also causes absence of taste (and flavor) because the former has a significant impact on the formation of the latter. Without smell that has a much higher emotional valence than do numbers and words, human experiences are always defective and even confusing in the cyberspace. For example, an Internet user continues to smell olfactory signs of the computer lab, while s/he is virtually in a forest. The absence of pertinent odor reduces the reality of virtual experience and consequently impedes the deployment of the experiential marketing in the borderless market of the Internet. The olfactory sensation can enhance the sensational experience of virtual reality, increase the stickiness of the website, and consequently lead to deployment of capable online experiential marketing strategies. In addition, smell can get attention through emotions on the Internet where abundant and increasing data and information have made attention a scare resource. In an age where sound and touch have already been mined, scent is the next logical next step in digital experience. It has the potential to tap into very strong emotions. The research on hands aims to explore the past and current olfactory experiences both in the fields of strategic marketing and technology. The objective is to provide insights on the development of digital olfactory technologies and the impacts they might have on the deployment of experiential marketing strategies. In this perspective, the paper respects following structure: First, we briefly present an olfactory sense system. Second, we review the literature on the impact of scents on human experiential attitudes. Third, we study the cases of digital olfactory technologies since the initial experiences up to now in order to pinpoint the factors of failure and success. Forth, we explore the potential of the existent olfactory digital technologies and the relative prototypes on the online experimental marketing strategies. Two methods command the development of this research. We adopt the research method of case study for the analysis of the digital olfactory technologies, and the method of strategic review for the analysis of experiential marketing online and offline.

This thesis presents a Phenomenological investigation of the meditative and mystical experiences, lived by 12 Western meditators. Their voices are presented throughout this text. They tell the reader about their understanding of the ultimate reality, which underlies our human existence. The 12 interviewees were called co-researchers as the data gathered over two years was analysed in a collaborative way. While the open-ended and exploratory interviews were being conducted, the researcher completed an heuristic diary, which informed the topic of the final chapter of this thesis. The co-researcher's themes informed the other four discussion chapters of the thesis. The data was analysed using Moustakas' (1990, 1994) Heuristic Phenomenology, which was underpinned by Husserl's (1931/1958) Transcendental Phenomenology. The co-researchers were from various religious traditions: namely Christianity, Judaism, Hinduism, Buddhism, Sufism, and Islam. There were two Atheist meditators. The co¬researchers were aged between 26 and 64. They had meditated between 18 months and 30 years. The Phenomenological method was adjusted to accommodate the spiritual experiences described by the co-researchers. Essentially, Husserl assumed that there was an internal or external object of consciousness, experienced by an Egoic subject. In everyday experiencing the subject and object of consciousness may seem separate. However, in meditation one transcends everyday consciousness to a mystical state whereby the subject and object of consciousness are one. In this study, the Phenomenological method was expanded to accommodate the unified structures of meditative and mystical experience. This extension to the Phenomenological method is one of the several original contributions advanced in this thesis. One finding of this study was that meditation was not a technique. One can sit cross-legged and simply think. Meditation is a state of consciousness, which is distinct from ordinary states such as waking, sleeping and dreaming. What was common to each meditator in this study was that their meditation involved reaching a state of present moment awareness. The Christians were in the present moment while sitting cross-legged or in a chair. The Buddhists walked while baring attention to the present moment. The Sufi meditated and whirled with the dervishes, immersed in divine energy.

Virtual humans are often designed to replace real humans in virtual reality applications for e.g., psychotherapy, education and entertainment. In general, applications with virtual humans are created for modifying a person's knowledge, beliefs, attitudes, emotions or behaviors. Reaching these intended goals, however, strongly depends on being able to control the conversation in these applications. Obviously important aspects to control such a conversation are speech recognition and natural language understanding and generation, but besides these aspects also the behavior of virtual humans and objects in the virtual environment may potentially influence the simulated conversation, and therefore, its effectiveness. Understanding which factors in a virtual environment may affect the dialog between a human and a virtual human, and finding ways to control the human experience and behavior during the conversation are the main aims of this thesis. Three main elements that characterize a conversation between a human and a virtual human were identified, i.e., the surrounding environment, the virtual conversation partner, and the virtual bystanders. Four separated empirical studies were conducted to investigate the effect of these three main elements in the domain of virtual reality exposure therapy for treating social anxiety disorders. The results show that priming materials in the virtual environment such as videos and pictures have a guiding effect on humans having a conversation with a virtual human. Also, emotions expressed when the virtual human speaks are perceived as more intense than emotions expressed when the virtual human listens, and emotions expressed while speaking had a larger effect on people's valence and discussion satisfaction. Furthermore, a positive attitude of the virtual conversation partner, i.e., a happy facial expression while constantly looking at the human conversation partner, and speaking with a positive voice intonation, elicits a more positive emotional state in humans as compared to a negative attitude, i.e., an angry facial expression while looking at the human conversation partner, and speaking with a negative voice intonation. Similarly, a positive attitude of virtual bystanders towards a person, i.e., happy facial expressions and whispering positive comments about the person's behavior, evokes more self-efficacy and less anxiety showing less avoidance behavior in the person compared to a negative attitude of the bystanders, i.e., angry facial expressions and whispering negative comments. In conclusion, by manipulating virtual objects, the virtual conversation partner or virtual bystanders, a therapist may affect the behavior, emotions and beliefs of a person.

The ipothesis upon which Allodi’s proposal is based is the importance of suffering and pain in the understanding of the phenomenological concept of Person. Like other human experiences – for instance friendship and freedom – pain can help us to understand our human nature, as Gadamer put it. After a tight set of reflections, Allodi states that the tension of the person toward trascendality is the way by which also pain can be seen in its real meaning.

Why do we suffer? Is suffering inevitable? And what does it mean to suffer? The answers to these questions are very difficult and lie at the heart of the human experience. One author most interested in these questions is Bernard Malamud. In almost all of Bernard Malamud's works suffering is a major theme. In all of his novels and short stories his characters suffer and some are redeemed and some are not. This paper will investigate how the themes of suffering operate within the works of Malamud and in the process seek to obtain a greater understanding of where suffering fits in to Malamud's view of life and human experience. A common feature of suffering in Malamud's stories is that of the suffering Jew. As Malamud himself is Jewish it is not surprising that a vast majority of his characters are as well. It is equally understandable that the Jewish view of suffering is prevalent in his writing. This, however, is not the only view of suffering that Malamud offers the reader. He also points to suffering as a form of imprisonment, a warped feature of the American dream and, encouragingly, a state that for some offers the hope of redemption. This view is not completely Jewish centered as he also explores other Western traditions of how suffering can be viewed, particularly that of Christian and Greek forms. In conclusion Malamud's works take us into a world of suffering characters, usually Jews that must face the dilemma of their state of suffering. For those who can accept this state and make morally appropriate choices redemption is available, however those who can not are doomed to continue their suffering without hope.

In an era of secular (post)modernity, when increasing numbers of people no longer identify with traditional religious groups, this thesis explores, from both subjective and objective perspectives, how atheists and other non-religious people understand, explain and find meaning in the phenomenon of atheists claiming to have had a mystical-type experience. Overall the project consists of three studies, one using directed content analysis and two using constructivist grounded theory. For the first study, 29 self-identifying atheists wrote accounts of personal experiences that could be described as “spontaneous, transformative, enlightening and/or of a mystical-type”. Codes relating to the content, context, impact and processes involved in such experiences were created, drawn from published psychological studies on the topic. The written accounts were checked against the codes to see if the atheist accounts were recognisable in terms of existing literature. It was found that the atheists’ accounts were similar to those in the literature in terms of their descriptions of content, context and impact. There was insufficient data in the accounts to ascertain whether they described the holistic process similar to those in the literature. The second study used data from the first study supplemented by data from ten semi-structured interviews with selected atheist participants. Data from both the written accounts and interviews were analyzed using constructivist grounded theory to explore how participants made sense of their experiences and how, if at all, it impacted their sense of atheist identity. The participant’s experiences were located within the meaning and identity literature to explore how people who profess not to believe in supernatural agency considered the event meaningful. From the study, an emergent theory proposes that atheists’ experiences can be characterised as an intuitive leaps of meaning which bypass the rational mind. The resulting meaning-made appears to resolve earlier dissonance between the individual’s normal global meaning system and a prior atypical circumstance in participants’ lives. After the event, participants assessed the value of their mystical-type experience in a more rational way. Some dismissed it as a temporary brain malfunction, while others valued it and modified their global meaning orientation accordingly. In some cases, where the apparent meaning of the experience conflicted with the participant’s atheist identity, those who valued their experience also modified their atheist identity through processes of assimilation and accommodation. The above study gave an insider perspective on the topic. In order to pursue alternative outsider perspectives, and to confirm or extend the emergent theory, a third study, also using grounded theory, was carried out utilising a focus group format. In order to gain insight into how the non-religious people, but not necessarily atheists, who may or may not have had such experience themselves, make sense of the idea of atheists having such experiences. Participants were asked to discuss vignettes taken from the account of a participant in the earlier study. It was found that through their discussions, the focus group participants mobilized resources to negotiate a meaning for such experiences that reduced possible tension between an atheist identity and an experience that could be described as religious or spiritual. Discursively they did this both through relating to the euphoric aspect described in the account and relating anecdotes about people they knew who also had strange experiences. They did not distinguish between explicitly religious and other anomalous experiences, categorising them all under an umbrella category of human experiences, and they saw no reason why religious people would be more likely than the non-religious to have them. Conceptualising them in this way left their own non-religious status unthreatened by the possibility of such an experience. Consistent with attribution theory, while the atheists, relating their subjective experiences, emphasized context as the most relevant contributory factor, focus group participants, relating experiences of others, gave less importance to context and also considered the personal qualities of the individual concerned. A small number of individuals in both studies, however, left open the possibility of supernatural causality. The thesis sheds light on how atheists and other non-religious people create meaning to explain the anomaly of atheists having mystical-type experiences. Consistent with the aims of grounded theory work, it is hoped the findings can contribute towards the development of an overarching theory of mysticism; add to faith/nonfaith dialogue around the role of such experiences, and possibly be helpful in existential therapy settings where the focus is on finding meaning in life.

Este artigo busca discutir as possibilidades do relato (auto)biográfico de uma experiência filosófica. Através da colocação de problemas acerca da relação sujeito-objeto, da distinção entre fenômeno e coisa-em-si, das condições da memória e das limitações da linguagem, é mobilizada, em primeiro lugar, uma discussão propriamente filosófica a respeito do conhecimento da experiência humana. A base orgânica desta discussão encontra-se no bergsonismo, a partir do qual, em segundo lugar, a literatura é concebida como horizonte de expressão da experiência e do tempo. Não se trata, no entanto, apenas de uma análise de textos, mas, antes, da problematização da própria capacidade do relato (auto)biográfico de abarcar uma experiência tão complexa quanto a filosófica. O relato, enquanto imagem buscada na memória e enquanto linguagem, parece estar aquém ou além da própria experiência e, portanto, testemunhar uma distância entre o pensador e sua própria dinâmica interna.

In todays day and age, the impact of technology on people’s life and our society is remarkable, inevitable and worrying at the same time. The excessive influence of technology in individuals’ lives has caused our community to lean towards a more secluded lifestyle where social interaction is construed to be limited to social media. The need for a better quality of life points to the need for well designed public spaces with multi-sensorial experiences. Curating such experiences is the unique responsibility of urban designers and architects. An observational argument to prioritize the human experience in design can be determined by exploring the theoretical construct of how users experience spaces sensorially in the physical world. This paper focuses on the role of the five senses in shaping quality public spaces in order to entice citizens to increase social interaction. Initially, a quantitative survey of the elements noticed by the end users in a public space is conducted, the responses are collated and analyzed. In the second stage, a qualitative survey of why these elements are noticeable is conducted, the responses are collated and analyzed. Finally inferences are drawn to understand the contribution of the senses to aid designers in articulating public spaces.

This study aims to obtain the essence of community experience related to the change in attitude experienced after the natural disaster of cold lava flood in Kelurahan Tubo, Kota Ternate Utara, Ternate City. The research methodology used by researchers in this study is a qualitative research methodology with a phenomenological study approach. In the phenomenological tradition that is most labored by researchers is the essence of experience experienced by informants. Dimensions are important in phonomenology, first that in every human experience there is something essentially essential and meaningful. In-depth interviews and Focus group discussions aim to complete informants 'answers in accordance with the researchers' questions, in addition to in-depth interviews and focus group discussions can bring researchers closer to the community.

Background: The birth of a child with disability is an event that has a dramatic impact on the whole family and its interactions. Therefore, it is necessary to investigate about family functions in such situations. There is compelling evidence that some families can never cope with this event. Since knowing about families' experiences of having a child with disability helps caregivers to have a deep understanding of family status, individual and social relations of the affected members, the results of this study will be beneficial to caregivers dealing with this population. Materials and Methods: This study was a qualitative one and because it dealt with human experiences, the research method was descriptive phenomenological. 12 subjects who were members of families with a disabled child taken care of in Rehabilitation Centers, selected through the goal-oriented sampling. The research data was obtained via audio-taped interviews. Researchers used in-depth and unstructured Interview which involved open and exhaustive questions. Data was statistically analyzed by Collaizi method. Results: Data was compiled and subsequently transcribed from 18-hour audio-taped interviews with the 12 subjects participated in this study. Then researcher formulated the meanings of each significant statement into 74 codes and organized the formulated meanings into following 5 clusters of themes: 1- protective structure 2- adjustment 3-interactions 4- child characteristics and 5- Psychological stress. Conclusion: The results indicated that having a disabled child in family leads to psychological problems and large changes in all aspects of all family members' lives, so affects their interaction. Family members use many ways to make adaptation or to return to normal life. Despite all psychological problems and conflicts, family wants to support the child with special disability as a member. The social, psychological and economical problems that family with children with disabilities experienced could lead to conflicts in the family and might lead to changes in the performance of individuals and their roles in the family.