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Kegan wrote: "Human being is meaning making. For the human, what evolving amounts to is the evolving of systems of meaning; the business of organisms is to organize, as Perry (1970) says." [12] The term "meaning-making" has also been used by psychologists influenced by George Kelly's personal construct theory. [13]
Harnessing the collective wisdom of people is an area of intense contemporary interest and cutting-edge research. The application of the term to methodologies that are designed to harness collective wisdom is credited to the work of Alexander Christakis and his group, [3] [4] As the challenges society faces today are of extreme complexities, the only solution is to develop technologies capable ...
A person's belief in their ability to succeed sets the stage for how they think, behave, and feel. Someone with a strong self-efficacy, for example, views challenges as tasks to engage in, and is not easily discouraged by setbacks. Such a person is aware of their flaws and abilities and chooses to utilize these qualities to the best of their ...
"The human being must be understood as a social person. It is the constant search for social interaction that leads us to do what we do. Instead of focusing on the individual and his or her personality, or on how the society or social situation causes human behavior, symbolic interactionism focuses on the activities that take place between actors.
Verstehen refers to understanding the meaning of action from the actor's point of view. It is entering into the shoes of the other, and adopting this research stance requires treating the actor as a subject, rather than an object of your observations.
In his later work, Maslow suggested that there are two additional phases an individual must progress through before achieving self-actualization. These are "the cognitive needs," where a person will desire knowledge and an understanding of the world around them, and "the aesthetic needs," which include a need for "symmetry, order, and beauty." [4]
Work has existed in all human societies, either as paid or unpaid work, from gathering natural resources by hand in hunter-gatherer groups to operating complex technologies that substitute for physical or even mental effort within an agricultural, industrial, or post-industrial society.
In qualitative phenomenological research, lived experience refers to the first-hand involvement or direct experiences and choices of a given person, and the knowledge that they gain from it, as opposed to the knowledge a given person gains from second-hand or mediated source.