دانلود رایگان مقاله لاتین پدیده شناسی هرمنوتیک انسانی از سایت الزویر


عنوان فارسی مقاله:

مکالمات wisdom: پدیده شناسی هرمنوتیک انسانی (EHP) برای مدیران پروژه


عنوان انگلیسی مقاله:

The wisdom of conversations: Existential Hermeneutic Phenomenology (EHP) for project managers


سال انتشار : 2017



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بخشی از مقاله انگلیسی:


Getting in the mood of practical theorising with EHP

 “It got to the point where no matter what I did, what changes I made to the schedule or to the delivery structure I couldn't keep us on track. The steering committee was starting to panic. I had everything in place, I felt like I was doing everything right but everything kept going wrong. It was frustrating because up to then I had considered myself a pretty good project manager.” (Peter — Project Manager for Company ‘X). This quotation indicates some central dimensions of Existential Hermeneutic Phenomenology (EHP). Firstly, there is a disruption of Peter's fundamental assumptions. Secondly this disruption is existential in that it is grounded in his lived experience and it indicates a threat to his habitual ways of doing things as a manager. Thirdly he is perplexed in such a way that he cannot name or even account for the disruption. The experience of being perplexed and threatened without being able to name the threat is, in the technical language of Heidegger (1985), a form of existential anxiety. Existential anxiety is that kind of experience which is both objectless and nameless. Fourthly, Peter does not yet know that he is questioning his assumptions. He is too overwhelmed by the uncertainty of perplexity to be ready to get a handle on it such that he can begin to transform his lived experience into an opportunity for questioning. He is far too bewildered to question. EHP is the discipline of being able to morph from being bewildered to turning the bewilderment into an explicit form of questioning assumptions in order to open up new possibilities. Peter has not done this yet. And it is not inevitable that he will be able to turn his bewilderment into the opportunity for a reflexive questioning of his taken for granted assumptions about managing projects. It is just as likely that he may develop a defensive response to the anxiety of bewilderment. Heidegger calls such a defensive response “inauthentic.” (1985:231) this is not a moral but an ontological term. It is intended to indicate that the uncertainty of bewilderment may be lived out as being too threatening. An inauthentic response is one in which the need for certainty and security overcomes the opportunity for the curiosity of questioning. The greatest threat to experiential and in situation learning is neither cognitive nor technical competence: it is the willingness to embrace the anxiety experienced in being paralysed as exemplified in the experience of Peter. Will he or won't he embrace the anxiety of bewilderment? — that is the question to which EHP addresses itself. The fifth point is that EHP is not focused on questioning an “inner” self, a personality or an intra-psychic self. Rather it is focused on questioning ways of inhabiting a practice. As exemplified in the case of Peter, his anxiety was not related to his unconsciousness or conflicts between different parts of his inner self. His anxiety focused specifically on his way of being a manager. He bumped up against the limits of his way of being a project manager. In one of the only comments that Ludwig Wittgenstein ever made about Heidegger, he said that the version of existential anxiety described by Heidegger is one in which a person bumps up against the limits of their language of practice (quoted in Finch, 1995, p63). Peter bumped up against the limits of his language for practising and making sense of managing projects. As already indicated in order to seize upon this as a learning opportunity Peter needs to be willing to develop a sense of curiosity in the context of his existential anxiety. Curiosity and wonder are the basis for inquiry in the context of practice — the basis for becoming a wise practitioner. It is the mood in which theory and practice are woven into each other. This is why philosophers from Socrates to Sartre connect moods such as wonder and anxiety with the activity of philosophical reflection.



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