Relationship between Motivation and FLA

31 we live them in our everyday existence. Fifth, phenomenological research is the human scientific study of phenomena van Manen, 1990, p. 11. According to van Manen 1990, p. 11, “phenomenology claims to be scientific in a broad sense, since it is systematic, explicit, self-critical and intersubjective study of its subject matter, our lived experience. ” Van Manen 1990, p. 11 also states that phenomenology is a human science since the subject matter of phenomenological research is always the structures of meaning of the lived human world. Sixth, “phenomenological research is the attentive practice of thoughtfulness” van Manen, p. 12. According to Heidegger 1962 in van Manen 1990, p. 12, thoughtfulness is described as “a minding, a heeding, a caring attunement-a heedful, midful wondering about the project of life, of living, of what it means to live a life.” Seventh, phenomenological research is a search for what it means to be human van Manen, 1990, p. 12. Van Manen 1990, p. 12 emphasizes that “phenomenological research, as its ultimate aim, the fulfillment of our human nature: to become more fully who we are. ” Eighth, “phenomenological research is a poetizing activity ” van Manen, 1990, p. 13. Van Manen 1990, p. 13 defines poetizing as “thinking on original experience and is thus speaking in a more primal sense. ” Another aim of phenomenology stated by van Manen 1990, p. 36 is that “to transform lived experience into a textual expression of its essence–in such a way that the effect of the text is once a reflexive re-living and a reflective appropriation of something meaningful: a notion by which a reader is powerfully animated in his or her own lived experience. ” Dilthey 1985 in van Manen 1990, p. 35 has suggested that in its most basic form lived experience involves our immediate, pre-reflective consciousness 32 of life: a reflexive or self-given awareness which is, as awareness, unaware of itself. A lived experience does not confront me as something perceived or represented; it is not given to me, but the reality of lived experience is there- for-me because I have a reflective awareness of it, because I possess it immediately as belonging to me in some sense. Only in thought does it become objective. Dithley 1985 in van Manen 1990, p. 36 also suggest that lived experience is to the soul what breath is to the body: “just as our body needs to breathe, our soul requires the fulfillment and expansion of its existence in the reverb erations of emotional life.” Gadamer 1975 in van Manen 1990, p. 37 observed that the word “experience” has a condensing and intensifying meaning: “If something is called or considered an experience its meaning rounds it into the unity of a significant whole.” According to Dithley 1985 in van Manen 1990, p. 37, “what makes the experience unique so that I can reflect on it and talk about it is the particular ‘structural nexus’, the motif, that gives this experience its particular quality central idea or dominant theme.” “Structural nexus” here means as something that belong to a particular lived experience something like a pattern or unit of meaning, which becomes part of a system of contextually related experience, explicated from it through a process of reflection on its meaning. According to Langdridge 2007, p. 4, phenomenologists argue that “it does not make sense to think of objects in the world separately from subjectivity and our perception to them. ” Lived experience is a subjective experience. It is subjective because “an experience may be differently meaningful to different people and even the same person in a different context ” Langdridge, 2007, p. 5. 33 Four factors related to the subjectivity of lived experience are ideology, historicity, intentionality and awareness. Ideology is related to set of beliefs characteristics of a social group or individual. Each individual has his or her own beliefs about a certain object or event, therefore the experience between one individual and the other is likely to be different and unique depending on the individual’s ideology. Ricoeur 1970 believes that people always occupy an ideological position even if they are unaware of it. Bunnin and Yu 2004 define historicity as a term in phenomenological tradition denoting the feature of our human situation by which we are located in specific concrete temporal and historical circumstances. Dilthey 1900 in Bunnin and Yu 2004 argues that historicity identifies human beings as unique and concrete historical beings. “The term ‘intentionality’ indicates the inseparable connectedness of the human being to the world ” van Manen, 1990, p. 181. Langdridge 2007 explains that intentionality refers to the fact that whenever we are conscious or aware, it is always to be conscious or aware of something. Langdridge 2007 elaborates more by saying that an object enters our reality only when we perceive it, when it is presented to consciousness. Furthermore, “our perception varies according to the context, the position of the perceiver in relation to the object and the mood of the perceiver, among other things ” Langdridge, 2007, p. 5. Marleau-Ponty 1962 in van Manen 1990, p. 183 describes awareness as “a certain kind of attentiveness and will to seize the meaning of the world. ” As Carruthers 1996, p. 152 states that the subjective feel of experience presupposes a capacity for higher-order awareness, and as he then continues, such self-awareness is a conceptually necessary condition for an organism to be a subject of phenomenal feelings, or for there to be anything that its experiences are like. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI