By Margaret S. Archer
Creation : The reflexive re-turn / Margaret S. Archer -- internal speech and organisation / Norbert Wiley -- Cartesian privateness and Peircean interiority / Vincent Colapietro -- Pragmatist and hermeneutic reflections at the inner conversations that we're / Frederic Vandenberghe -- Human reflexivity in social realism : past the trendy debate / Andrea M. Maccarini and Riccardo Prandini -- Reflexivity and the habitus / Andrew Sayer -- Can reflexivity and habitus paintings in tandem? / Margaret S. Archer -- Reflexivity after modernity : from the point of view of relational sociology / Pierpaolo Donati -- The service provider of the vulnerable : ethos, reflexivity and existence suggestions of Polish employees after the top of nation socialism / Adam Mrozowicki -- Emotion, and the silenced and short-circuited self / Helena Flam -- Self speak and self mirrored image : a view from the united states / Douglas V. Porpora and Wesley Shumar -- 'Reflexive shoppers' : a relational method of intake as a social perform / Pablo Garcia-Ruiz and Carlos Rodriguez-Lluesma -- Organizational use of data and conversation know-how and its impression on reflexivity / Alistair Mutch
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Extra info for Conversations About Reflexivity (Ontological Explorations)
We sample from these big ideas, and everyone’s sample is a bit different. A theme I tried to hit was that the self is an autonomous, sui generis entity. Whatever the self’s ontology might be, its activity is largely controlled by its dialogical function. To quote Bakhtin, the self not only engages in dialogue, it is dialogue. Or as Peirce liked to say, the self is a sign. But it is not an ordinary sign. For example, Robert Perinbanayagam characterizes the self as a maxisign (1991, pp. 9–11), meaning that it is an amalgam of all the varieties of signs.
The exact way in which we experience the three tenses depends on how we are at any given moment oriented towards the three temporal facets. At one extreme we can include all of the future and all of the past into an allencompassing present (Mead, 1932, pp. 23–4). e. William James’s ‘saddleback’ present (broader than his ‘knife-edge present), with futures and pasts that have the sizes we want them to have. The precise way in which we package the three facets of time depends on our purposes and in particular our projected and anticipated actions.
But if the driver can say, ‘this middle part is not quite as scary as the begInning and end’, this is a clue for varying the inner speech pattern. The middle part can be gradually transformed into a ‘time out’. What Meichenbaum wants is for the client to alter the inner speech pattern so that it begins to be incompatible with extreme, uniform fear. If the fear can go up, down, and then up again, along with the rise and fall of the bridge, the driver may be able to begin altering his or her internal dialogue.