Cross-cultural education is often understood to mean acquiring cultural knowledge about different cultural groups in order to serve people from diverse groups equitably.However,this article argues that to work effecti...Cross-cultural education is often understood to mean acquiring cultural knowledge about different cultural groups in order to serve people from diverse groups equitably.However,this article argues that to work effectively in cross-cultural situations,we need to learn about our own culture and develop an approach of respectful curiosity.The first goal of cross-cultural education is to understand how culture influences our thoughts,perceptions,biases,and values at an unconscious level.The second goal is to understand the nature of individual cultural identity as a multidimensional and dynamic construct through exploration of our own cultural identity.This exploration helps us understand the limitations of learning about‘others’through learning categorical information and helps us limit the effect of our implicit biases on our interactions.The approach of respectful curiosity is recommended to question our assumptions,understand each unique individual patient,connect with each patient,and build the therapeutic relationship.展开更多
I begin this paper by outlining two senses of"phenomenology."First,the"what it is like"or"analytic tradition"sense:the verbalization of qualitative states of consciousness of which we are...I begin this paper by outlining two senses of"phenomenology."First,the"what it is like"or"analytic tradition"sense:the verbalization of qualitative states of consciousness of which we are aware.Second,the"Continental"sense:the rigorous study of the structures of consciousness.I outline the ways in which these two senses diverge.First,Continental phenomenology involves a diversified account of consciousness,states of awareness,and the human person.The phenomenologist articulates this account not by introspection but via acts of phenomenological reflection concerning eidetic intuitions about essential structural features.Second,via the method of"sense explication,"the phenomenologist can articulate an account of passive and subconscious states which we are not strictly"aware"of.The conclusion shows these divergences of senses are sometimes overlooked,leading to equivocation.Zahavi and Gallagher must be employing the"what it is like"sense when they make certain"phenomenological"arguments concerning social cognition,yet Spaulding's ensuing critique of phenomenology is directed at Continental phenomenology.Also,it is only phenomenology in the"what it is like"sense which cannot contribute to subpersonal psychology.Genetic Continental phenomenology describes the lawful relations amongst the precursors and preconditions which give rise to conscious experience,constituting a type of(non-causal)subpersonal explanation.展开更多
文摘Cross-cultural education is often understood to mean acquiring cultural knowledge about different cultural groups in order to serve people from diverse groups equitably.However,this article argues that to work effectively in cross-cultural situations,we need to learn about our own culture and develop an approach of respectful curiosity.The first goal of cross-cultural education is to understand how culture influences our thoughts,perceptions,biases,and values at an unconscious level.The second goal is to understand the nature of individual cultural identity as a multidimensional and dynamic construct through exploration of our own cultural identity.This exploration helps us understand the limitations of learning about‘others’through learning categorical information and helps us limit the effect of our implicit biases on our interactions.The approach of respectful curiosity is recommended to question our assumptions,understand each unique individual patient,connect with each patient,and build the therapeutic relationship.
文摘I begin this paper by outlining two senses of"phenomenology."First,the"what it is like"or"analytic tradition"sense:the verbalization of qualitative states of consciousness of which we are aware.Second,the"Continental"sense:the rigorous study of the structures of consciousness.I outline the ways in which these two senses diverge.First,Continental phenomenology involves a diversified account of consciousness,states of awareness,and the human person.The phenomenologist articulates this account not by introspection but via acts of phenomenological reflection concerning eidetic intuitions about essential structural features.Second,via the method of"sense explication,"the phenomenologist can articulate an account of passive and subconscious states which we are not strictly"aware"of.The conclusion shows these divergences of senses are sometimes overlooked,leading to equivocation.Zahavi and Gallagher must be employing the"what it is like"sense when they make certain"phenomenological"arguments concerning social cognition,yet Spaulding's ensuing critique of phenomenology is directed at Continental phenomenology.Also,it is only phenomenology in the"what it is like"sense which cannot contribute to subpersonal psychology.Genetic Continental phenomenology describes the lawful relations amongst the precursors and preconditions which give rise to conscious experience,constituting a type of(non-causal)subpersonal explanation.
