The Nature of Phenomenology

44 Still according to Husserl, act belongs to “intentional experience , not mental activities” Moustakas, 52. Act can be full or empty. It is full when it is “validly posited” Moustakas, 52. By reflecting on act, we are moving toward the meaning of experience. 3 Perception Moustakas states “in phenomenology, perception is regarded as the primary source of knowledge” 1994, 52. It is made of intentions which are combined with sensations. With perception, the object “appears under a multiplicity of varying aspects which are not only compatible with but also fit into on e another” Gurwitsch, 1966, 122, as paraphrased by Moustakas, 1994, 53. “New perceptions always hold the possibility of contributing knowledge regarding any object” Gurwitsch, 1966, 335, as paraphrased by Moustakas, 1994, 53. Husserl calls “the perceptions that emerge from angels of looking” as horizons as paraphrased by Moustakas, 1994, 53. Horizons add “something important to the experience” Moustakas, 53. Meaning is not static. The horizon keeps multiplying and adding new perspectives to the meaning Moustakas. When we do perception, past meanings might be awaken and contribute to the new meaning of the present Moustakas, 1994. Perception enables “us to express singular judgments that eventuate in universal judgment” Kockelmans, 1967, 27, as paraphrased by Moustakas, 54. 4 Intentional Experience Intentional experience is the relationship between the real content the appearances of the object intended and the ideal content memory, image, and 45 meaning of the object in our consciousness which is processed in our thought, perception, memory, judgment, and feeling so that we can reach the object‟s essence Husserl, 1973, as paraphrased by Moustakas, 1994. Every intentional experience has at least one theme. The themes are what will build meaning Moustakas. 5 Intersubjective Validity Intersubjective validity is the process of presenting each other‟s self and thus interchanging each other‟s “perceptions, feelings, ideas, and judgments regarding the nature of reality”; it is the process of declaring “empathy and copresence” Husserl, as paraphrased by Moustakas, 1994, 57. Intersubjective validity is important “to verify, accentuate, and extend knowledge and experience” Moustakas, 57. By conducting intersubjective communication, “reciprocal correcting of reality takes place” Moustakas, 57. Even though intersubjective validity is considered important, Husserl stated that the individual perception is the most important thing which should be considered in phenomenology and should be put as “the first and foremost step” Moustakas, 58. 6 Reduction When we would like to define reduction, we should define it phenomenologically, eidetically, and transcendentally. Phenomenologically reduction is the process from abstracting from “real existing objects” instead of “the world of ideas” Dreyfus Wrathall, 2006, 8. “The real world is, so to speak, cut off „bracketed, to use Husserl‟s term” Dreyfus Wrathall, 38. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI 46 Eidetically reduction is the process of leaving individual phenomenon and reaching the universals essence. In eidetic reduction, Husserl recommends a technique called “the intuition of essence” Dreyfus Wrathall, 38. It is a technique to find „invariance‟ in a group of phenomena with „imaginary variation‟, the general in the individual Dreyfus Wrathall, 38. Transcendentally, reduction is the process of investigating how the essences are constructed; “through what mental a priori structures do things acquire their prope rties?” Dreyfus Wrathall, 38 7 Lived Experience According to van Manen, lived experience is “the starting point and end point of pheno menological research” 1990, 36. Dilthey 1985 defines it as “our immediate, pre-reflective consciousness of life: a reflexive or self-given awareness which is, as awareness, unaware of itself” van Manen, 1990, 35. This definition and an example from van Manen implies that lived experience is experiences which are impressive enough but cannot yet be defined when it first happens. This is probably why Merleau-Ponty 1968 call it as immediate awareness or sensibility van Manen. This experience will however be able to be defined “be grasped in its full richness and depth” through reflection after it happened van Manen, 1990, 36. It is understood by linking pieces of experiences to totality van Manen, 1990. According to Dilthey 1985, the totality of the experience is systematized as “motif in the andante of a symphony” van Manen, 37. It has what Dilthey called as “structural nexus” van Manen, 37. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI