By Jacob A. Belzen, Antoon Geels
This quantity positions itself at the leading edge of 2 fields in psychology that get pleasure from speedily expanding awareness: either the research of human lives and a few center domain names of such lives as faith and spirituality are excessive at the time table of present examine and instructing. Biographies and autobiographies are being approached in new methods and became important to the examine of human lives as an item of analysis and a popular process for acquiring designated facts approximately subjective human studies. Ever because the starting of the psychology of faith, autobiographies have additionally been mentioned as an immense resource of knowledge approximately psychic techniques considering religiosity. during this quantity, a few major theoreticians and researchers from Europe and america attempt to deliver them again to this box by means of drawing on new insights and most recent advancements in mental thought.
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Additional resources for Autobiography and the psychological study of religious lives (International Series in the Psychology of Religion)
Davies & Harré (1990) defined “positioning” as a discursive practice whereby people locate themselves and others in conversations as “coherent participants in jointly produced story lines” (p. 48). This approach enables us to analyze very different processes of positioning in autobiographical narratives. Bamberg (1997), for example, suggests analyzing three levels of positioning in storytelling: 1. How are the characters positioned in relation to one another within the reported events? 2. How does the speaker position him or herself to the audience?
For Heidegger the existential hallmark of human life is the finitude of lifetime. Human beings are not just finite beings but human being is, as he put it, Sein zum Tode, “being towards death” (Heidegger, 1927/1962, § 51), with death’s existential function to end one’s own time. As a consequence, all emphasis in human being is given to Sorge, care, for time, my time. This idea also reverberates in Foucault’s souci de soi, the care of the self, as in much of existential thinking in the wake of Heidegger.
At this point a question emerges. Using terms such as “temporal field” or “temporal space” or “time-space” within a narrative-psychological inquiry makes one wonder about their meaning. Are we dealing with ontological concepts that denote an extratextual reality, or with metaphors, and if so, metaphors of what? In my own work on narrative time constructions I have come to use concepts like “temporal field” as referring to a narrative fabric of meaning. I also could speak of a discursive “grammar” of narrative within which certain linguistic forms and expressions are used as temporal indicators; put differently, they order our communication and meaning constructions in temporal terms.
Autobiography and the psychological study of religious lives (International Series in the Psychology of Religion) by Jacob A. Belzen, Antoon Geels