(1981). Declaration of Conflicting InterestsThe author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article. Thus, remaining in an unreflective condition as regard the life of the mind means to put oneself into the condition of being possessed by one’s own thoughts. If you have access to a journal via a society or association membership, please browse to your society journal, select an article to view, and follow the instructions in this box. The practice of mindfulness made it possible to interrupt mindlessness, the fact of being mindlessly involved, unaware of this mindlessness condition. McGraw-Hill, 2004, Sociological Theory: Glossary , available at http://highered.mcgraw-hill.com/sites/0072817186/student_view0/glossary.html, accessed 14 May 2013 page not available 20 December 2016. Are you working on a research project? After defining what it means to become critically reflective, Brookfield (1995) introduces some techniques for improving reflective learning, in particular, he examines the value of writing autobiography, inquiring into critical incidents, and conversing with others to analyze problems collaboratively. We can find also studies that present and discuss the tools and strategies that can be carried out to increase reflection. The problem is even more difficult in the social sciences. This study introduces different perspectives of analysis by focusing the discourse on the main philosophical approaches to reflection: pragmatistic, critical, hermeneutic, and finally phenomenological. Learning the method of mindfulness means “to render the mind able to be present to itself long enough to gain insight into its own nature and functioning” (Varela et al., 1991, p. 24). By taking into account the question identified above, the following part of the study introduces another philosophical approach, the phenomenological theory of reflection, which hasn’t yet received adequate consideration within the academic community. Directed back on itself. The mental life is so complex that, in order to gain complete awareness of it, it would be necessary for us to become spectators of its flowing from a place of observation outside ourselves. There is an assumption among researchers that bias or skewedness in a research study is undesirable. Flanagan, O. J. Reflection is a crucial cognitive practice in the research field (Dahlberg, Drew, & Nyström, 2002; Steier, 1995). Innovation may or may not change tradition, but since reflexivity is intrinsic to many cultural activities, reflexivity is part of tradition and not inauthentic. For her, human reflexivity is a mediating mechanism between structural properties, or the individual's social context, and action, or the individual's ultimate concerns. On the basis of the conceptions of reflexivity presented above, we observe that a wide range of methods for fostering reflection have been applied, but from the literature, it appears that little scientific evidence show how effective they are (Hatton & Smith, 1995, p. 36). A B C D E F G H I J K L M N O P Q R S T U V W X Y Z Home, Citation reference: Harvey, L., 2012-20, Social Research Glossary, Quality Research International, http://www.qualityresearchinternational.com/socialresearch/. I, § 38, p. 78). Moral Models in Anthropology. ABN 12 377 614 012 Accessibility - Disclaimer and copyright - Website terms and conditions - Data Protection and Privacy Procedure - Data Consent Settings, Monash University CRICOS Provider Number: 00008C, Monash College CRICOS Provider Number: 01857J. Zeichner and Liston (1996), by noticing how little has been done in order to make the reflection an effective strategy for teacher development and by criticizing the restrictive ways in which reflection is often implemented in teacher education (1996, 74), describe distinct orientations about reflection, which they call “traditions of reflective teaching”: “generic tradition,” which simply emphasizes thinking about what we are doing without attention to the quality of thinking; “academic tradition,” which stresses reflection on subject matter with a view to promoting student understanding; “social efficiency tradition,” which encourages young researchers to apply teaching strategies suggested by educational research; “developmentalist tradition,” which considers reflecting on students to determine what they should be taught and, lastly, “socialreconstructionist tradition,” which stresses reflection about the social and political context of schooling (1996, pp. 'Psychology, progress, and the problem of reflexivity: a study in the epistemological foundations of psychology', Journal of the History of the Behavioral Sciences, 17, pp. the site you are agreeing to our use of cookies. At university you may be asked to reflect on your thinking involving a task, a process or your practice. Second, and probably more importantly, ethnographic reflexivity requires that researchers critically reflect upon the theoretical structures they have drawn out of their ethnographic analysis. However, one can argue with Van Manen’s thesis (1991, p. 98) according to which “to reflect is to think,” and in the field of education reflection has the quality “of deliberation, of making choices, of coming to decisions about alternative courses of action.” On the contrary, reflection is different both from thinking and deliberation. Mezirow (1990), after explaining the use of techniques such as composing education biographies, journal writing, and performing the action/reason-thematic procedure, takes into account some reflective strategies such as the feminist “consciousness raising” and the “therapeutic learning program,” in the perspective of an emancipatory concept of training.

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