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In social theory, reflexivity may occur when theories in a discipline should apply equally to the discipline itself; for example, in the case that the theories of knowledge construction in the field of sociology of scientific knowledge should apply equally to knowledge construction by sociology of scientific knowledge practitioners, or when the subject matter of a discipline should apply ...
Unlike the term reflectivism, the concept of "reflexivity" has wide currency outside of international relations, having come to prominence in social theory in the latter part of the 20th century. [5] Reflexivity refers to the ways in which elements and phenomena in social life have the capacity to "fold in on", or be "directed towards ...
Self-reflection is related to the philosophy of consciousness, the topic of awareness, and the philosophy of mind. [5] The concept of self-reflection is ancient. More than 3,000 years ago, "Know thyself" was the first of three Delphic maxims inscribed in the forecourt of the Temple of Apollo at Delphi. [6]
In Buddhist philosophy, svasaṃvedana (also svasaṃvitti) is a term which refers to the self-reflexive nature of consciousness, [1] that is, the awareness of being aware. It was initially a theory of cognition held by the Mahasamghika and Sautrantika schools while the Sarvastivada - Vaibhasika school argued against it.
Existential nihilism is the philosophical theory that life has no objective meaning or purpose. [1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective "meaning" or "purpose".
Reflective practice is the ability to reflect on one's actions so as to take a critical stance or attitude towards one's own practice and that of one's peers, engaging in a process of continuous adaptation and learning.
In this sense, each human participates in a process whereby the universe differentiates into parts and becomes conscious of itself, making the process reflexive. Donald Price and James Barrell write that, according to reflexive monism, experience and matter are two complementary (first- and third-person viewable) sides of the same reality, and ...
Husserl reinterpreted and revitalized the epoché of Pyrrhonism as a permanent way of challenging the dogmatic naivete of life in the “natural attitude” and motivating the transformation to theoria, or the theoretical attitude of the disinterested spectator, which is essential both to modern science and to a genuine transcendental philosophy.