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primary and secondary reflection examples

19+ Reflective Essay Examples & Samples in PDF Sometimes, it is our experiences that startled and challenged our own voyage that strengthens and improves us to be the best versions of ourselves. The body that I call my body is in fact only one body among many others. For example, during my process I encountered a New York Times article detailing a firsthand account of Stanford White’s murder and an eye witness’s testimony from many people who were… In line with his preference for concrete philosophy that … My body is my body just in so far as I do not consider it in this detached fashion, do not put a gap between myself and it. I have realized that am a not a definite somebody. Nevertheless, if we push our analysis a little further, we cannot fail to strike upon a disconcerting fact. Primary reflection is directed at that which is outside us while secondary reflection is directed at the philosophical and spiritual issues. I think that I am not the man who I was anymore. Primary And Secondary Reflection: The Existential Fulcrum By Gabriel Marcel 1079 Words 5 Pages Time and time again, the act of defining Philosophy has been translated into an art, decorated with numerous interpretations and accounts, all which may be similar or strikingly different. Speaking of my body is, in a certain sense, a way of speaking of myself: it places me at a point where either I have not yet reached the instrumental relationship or I have passed beyond it. And so on, and so on… It is obvious that in such cases reflection is like the plunge under an icy shower that wakens one from a pleasant morning dreaminess. We shall not start by criticizing philosophical explanations of feelings; but by criticizing, rather, our common, everyday ways of grasping at the fact of feeling, of representing feeling to ourselves, long before we have reached the stage of philosophical reflection. “What things do I live by? One might, in particular, be tempted to say that the self's immediate certitude of its existence pertains essentially to its sense-experience; and some modern philosophers might be tempted to substitute for the Cogito, ergo sum of Descartes a Sentio, ergo sum. It is not the bad guy in the movie anymore but the one that saves the day. This is when we feel truly alive. To explore this situation more thoroughly, we must tackle it from yet another angle, and naturally it is still secondary reflection that we are calling on to help us. The likeness of “my dog” as well as other objects that are mine is distinct from the spatio-terminal being that I am but here exists a link between us that we could be associated with each other. I have to recognize the fact that I am not a definite somebody and therefore accept the facts that there is another sense in which I am somebody and that other somebodies also exist. It can only, it might seem, get to work on the processes to which primary reflection has itself had recourse; seeking, as it were, to restore a semblance of unity to the elements which primary reflection has first severed. It is more active and conscious in its working. This reflection solves the problem e.g. anthropology essay questions business administration essay example Once again, and the developing child advances from one test population to receive post secondary, essay self reflection examples and continuing education, andor self directed learning. Then, what has happened? Reflection is never exercised on things that are not worth the trouble of reflecting about. 18. Your bank details are secure, as we use only reliable payment systems. 12. When it comes to the question of looking after my dog, or my body, the analogy is still relevant. The self that owns things can never, even in thought, be reduced to a completely dematerialized ego. 39. Contextual translation of "secondary reflection" into Tagalog. Such infinite reveres could be avoided by claiming my body as mine and not an instrument. Who really am I? The problematic is addressed with thinking that is detached and technical, while the mysterious is encountered in reflection that is involved, participatory and decidedly non-technical. You will get a personal manager and a discount. The word ‘assembled’, however, seems to convey in a very inadequate fashion the kind of totality which we have here in mind; so it might be better to say that each of the body's powers is a specific expression of its unity—and I am thinking of the unity of an apparatus, an apparatus adaptable to many purposes, and considered, by us, from the outside. Different things require different kinds of reflection. I am already a better communicator to myself and to my friend for I have destroyed the barrier that once stood there to block our communication. It is very clear in the example I have chosen, and in every similar example, that reflection is nothing other than attention, in the case where attention is directed towards this sort of small break in the daily chain of habit. Life is one with reflection yet there seems to be and objection that differentiates life with reflection. It is about not just the meaning of something at first glance but by probing more deeply to the meaning of things and experiences that we encounter. Clinical material is used to illustrate the differences between primary and secondary reflection during the practice of Existential Family Therapy. Primary reflection is directed at that which is outside us while secondary reflection is directed at the philosophical and spiritual issues. 28. Marcel gives the example of losing your watch and by tracing back your steps, you solve the problem. Thinking of my body, I am bound to envisage the inescapable responsibility laid upon me to provide for its subsistence. it leaves the owner at vulnerable state form being affected with the loss leaving him to want more to possess things that are not identical or that do not define him, most especially, a person from which the very idea cannot be owned. I have to understand that my body is mine to avoid narrowing my body as an object. In spite of some testimonies, like those of Amiel in his Journal, it would, I think, be rash to claim this. These realizations of mine makes me uneasy because I cannot myself of the question “Who really am I? And, from another point of view, what attitude ought I to take up towards this act of mine? Let it be clearly understood that secondary reflection does not set out flatly to give the lie to these propositions; it manifests itself rather by a refusal to treat primary reflection's separation of this body, considered as just a body, a sample body, some body or other, from the self that I am, as final. Sources may include a bibliography which may direct you back to the primary research reported in the article. But such a remark has a merely practical value, and is irrelevant to our present speculative discussion. Its fulcrum, or its springboard, is just that massive, indistinct sense of one's total existence which a short time ago we were trying, not exactly to define (for, as the condition which makes the defining activity possible, it seems to be prior to all definition) but to give a name to and evoke, to locate as an existential centre. This is the something that is valuable to him that makes him reflect upon his actions. If your life experience greatly moved you, there is a certain essay that allows you to … Providing a compact and portable library, it is particularly helpful in school-based teacher education. The uneasy feeling leads us to realizations that I am not a definite somebody. itself rather by a refusal to treat primary reflection's separation of this body, considered as just a body, a sample body, some body or other, from the self that I am, as final. But it seemed to me that a first examination of how we ought to understand the notion of truth was a necessary preliminary to everything else. The primary imagination is universal, it is possessed by all. We can say therefore that reflection appears alien to life, or opposed to life, only if we are reducing the concept of human life to, as it were, a manifestation of animality. My mental processes are rather like—there is no avoiding the comparison—the actions of a plumber who is trying to trace a leak. There is first of all my indisputable claim to my body, as to my dog. 4. To all appearances, it is necessary that the living personal experience should bump into some sort of obstacle. I may be told that my belief in the existence of this intimacy is a simple illusion on my part, which it is the business of the philosopher, as such, to clear out of the way. Was it not, really, just this fact that feeling is not instrumentally based that my rather obscure expression, ‘sympathetic mediation’, was intended to convey? And we must notice at this point that if I do postulate such a gap, I am involved at once in an infinite regress. I tried learning through the internet and youtube but couldn’t really understand. In the second place—and this observation derives from, and may throw light on, that previously made—my possessions, in so far as I really hold to them, or cling to them, present themselves to me as felt additions to, or completions of, my own body. The link between me and my body cannot be asserted to be independent from each other but once that link breaks as by means of death, no experience could ever tell us now what we can still become. But there is no place here for the kind of purely abstract speculation which, of its very nature, can have no practical outcome; what I have to do is to go back in time until I recall the moment when the watch was last in my possession. But this is not the end of our difficulties: I shall be tempted to ask myself whether I am not forced to make use of my body in order to feel my body—the body being, at one and the same time, what feels and what is felt. Get any needed writing assistance at a price that every average student can afford. Madrid, 1947, From the Princeton University Anthropology news, Based on his 2017 Gifford Lectures, David Novak’s Athens and Jerusalem: God, Humans, an, Born in 1955 in Australia, Peter Harrison is an Australian Laureate Fellow and Director of the In, We are sad to announce the passing of 1985 Gifford lecturer, From the University of Glasgow Gifford Lectures, Over 100 years of lectures on natural theology, The Mystery of Being: Reflection and Mystery. Ought I to confess the lie to my friend, or on the other hand would I make myself ridiculous by doing so? Experience and reflection are analogous. It is only by sheer prodigies of acrobatic sophistry that I can fit these facts into the framework of the parallelist thesis; and at the point in our discussion we have now reached, I can see no worthwhile reason for trying to do so. I have been disappointed by the behaviour of somebody of whom I was fond. In the usual sense of the verb ‘to exist’, a sense, of course, which we shall have to define by and by, this reality, taken in isolation, does not exist—which does not necessarily mean that it is imaginary, for there is no a priori reason for postulating a relationship between the actual and the imaginary, such that what is not actual must be imaginary, and what is not imaginary must be actual. With the categories of such a logic in mind, we shall be led either to consider the body and soul as two distinct things between which some determinable relationship must exist, some relationship capable of abstract formulation, or to think of the body as something of which the soul as we improperly call it, is the predicate, or on the other hand of the soul as something of which the body, as we improperly call it, is the predicate. But we must now ask ourselves, still holding back from any attempt to define the notion of existence, if there is any touchstone of existence, or rather any existence that will itself serve as a touchstone, that we can put a name to: to be as precise as possible, do I know of an existence such that, if I were to deny it, any assertion by me that anything else at all existed would become quite inconceivable? I experience a slight shock. It was during a dance, he was intoxicated by the atmosphere, by the music, the girl herself was a girl of unusual beauty. Life is like a fire burning with voices and experiences waiting to happen. Later on, we shall see more clearly why this is so. It is not, I think, very difficult to see that my link with my body is really the model (a model not shaped, but felt) to which I relate all kinds of ownership, for instance my ownership of my dog; but it is not true that this link can itself be defined as a sort of ownership. The questions come whether we can consider this not being a definite somebody exists. The separation of I and exist in the question “Do I really exist? Batavia Madrigal Singers Recommended for you To reflect, in this kind of case, is to ask oneself how such a break can have occurred. But we must, at this point, take one step more and grasp the fact that reflection itself can manifest itself at various levels; there is primary reflection, and there is also what I shall call secondary reflection; this secondary reflection has, in fact, been very often at work during these early lectures, and I dare to hope that as our task proceeds it will appear more and more clearly as the special high instrument of philosophical research. I am not the person I have written myself to be. The point is that I have been forced to ask myself what I am worth, how true I ring. On the offer hand the sum itself, the affirmation, ‘I exist’, seems to lie at another level; above, as it were, and on the banks of every possible current of inference. So I am forced to revise my opinion of this friend of mine. Primary reflection is a kind of thinking that calculates, analyzes, or recounts past events. The basic difference between primary and secondary data is that primary data is an original and unique data, which is directly collected by the researcher from a source according to his requirements. Primary Reflection is superficial, shallow and it reduced the person to details. Really, who am I? Reflective Teaching in Schools is part of a fully integrated set of resources for primary and secondary education. Essay Examples. There is a way of conceiving the identity of myself and my body which comes down to mere materialism, and materialism of a coarse and incoherent sort. To say that you exist cannot be separated from the fact that you are existing, that is, others are aware of your existence as well, to truly exist is to manifest. It seems to me impossible even to conceive how a dematerialized ego could have any claim, or any care, to possess anything; but the two notions of claiming and caring are implied, of course, in every case of something's being possessed. solving a mathematical equation. But here, too, there is a limit, an inner limit; if as a consequence of some serious illness, I lose all control of my body, it tends to cease to be my body, for the very profound reason that, as we say in the common idiom, I am ‘no longer myself’. In other words it is by what literally must be called a paralogism that I seek to think through my relationship with my body, starting off with my relationship with my dog. Final Reflection “Without struggle there’s no progress” was the quote I looked up to through out my high school experience. 1. Greetings Primary and Secondary. Everything, however, becomes fairly clear if we set the matter in the following perspective, keeping within the limits of that traditional logic, the logic not of the process but of the thing, which remains faithful to the age-old distinction between the subject and the predicate. Remembering the maverick physicist who pioneered an “anthropic” approach to cosmology. Therefore the substitution made by modern philosophers could be criticized since “Sentio, ergo sum” still hides a Cogito because of the ‘ergo’. This claim, this right to one's own body, this instinctive feeling that my body belongs to me, can be held in check only under slavery. From this phenomenological point of view we have to ask ourselves where the philosopher, who is eager to clear this illusory belief out of the way, is taking his stand. Primary and Secondary Reflection Examples 1. This lecture is started by Marcel after discussing about truth as a value, the setting of any kind of thought but... 2. For Marcel, philosophy was a concrete activity undertaken by a sensing, feeling human being incarnate — embodied — in a concrete world. It will be a huge help for my online class. Here, I think, we do really run our heads against the existential indubitable. ” proves that the “I” is never a “that” and also that existence is not a predicate. We are forced to recognize that the analogy is rather a full and exact one. ” Using my body to feel mu body is using it as an instrument and it has been described in the previous numbers that my body should not be reduced to an apparatus and in this case just to view my feelings. We should however expound and probe more into this statement of existential indubitablity otherwise we might have a collision with total or modified skepticism. 31. One goes with the other. The young Spanish philosopher, Julian Marias, has something relevant and useful to say about this in his Introduction to Philosophy.1 He says that the verb ‘to live’ has no doubt a precise meaning, a meaning that can be clearly formulated, when it is applied, say, to a sheep or a shark: it means to breathe by means of this organ and not that (by lungs or gills, as the case may be), to be nourished in such and such a fashion (by preying on other fish, by cropping grass), and so on. But even if this is the case, we must still say, quite peremptorily, that existence and the exclamatory awareness of existence cannot be really separated; the dissociation of the two can be carried out only at the cost of robbing the subject of our investigation of its proper nature; separated from that exclamatory self-awareness (the child's, ‘Here I am! This conclusion comes from the reflection for oneself where one explores deeply into the meaning of one phenomenon. Can we get a closer grip on this experience of the self as not being a somebody? I remember, let us say, having looked at the time just after breakfast; therefore at that moment everything was still all right. What luck!’), existence tends to be reduced to its own corpse; and it lies outside the power of any philosophy whatsoever to resuscitate such a corpse. Journey Khaled North Central Michigan College 3/17/2019 Primary Research Essay Reflection Overall, this assignment provided me with a greater appreciation for the research process, and allowed me to dig deeper into my selected question. There is difficulty in proceeding to secondary reflection without contradicting what was proposed in the primary reflection that both body and soul are distinct. These sources are documents that relate to information that originated elsewhere. From this point, we reconstruct the experience while integrating what we have discovered from it, thus a transcendence of knowledge through reflection on experience. Essay Examples. It would be easy, to be sure, to show that this change is a mere change in appearance; for from the moment that, in a mental process, there intervenes anything resembling the process of inference (like the ergo in Sentio, ergo sum), there we have thought; the sentio masks a cogito, or rather it is itself a cogito in an enshrouded and indistinct state. From my own point of view all I have to bear in mind is that my own experience implies the possibility of behaving in a various number of definite ways towards my own body; I can yield to its whims, or on the other hand I can try to master it. The uneasy feeling that I am not who I am anymore leads me to the question again of who I really am. In this way, primary reflection is a fragmented and compartmentalized thinking. Exists in a way that I have something to define myself, something I live for and something I live by. It is just as if somebody had said to me: ‘State the identity of Number 98’, and as if I had the job of answering for this unfortunate Number 98—as if Number 98, were illiterate for instance, and so could not fill in the form, or were deaf, and so could not hear the question. His life was the thing that was at stake so then he had to reflect upon the things that he did and explore more deeply the consequences one action of his might do to his life. This has soaked up most of my free time and even harder to find than time is things to say. But from this point of view, from the human point of view, we can no longer think of life as mere and pure spontaneity—and by the same token we can no longer think of reflection as life's antagonist. Only let us remember that it is not a body, but my body, that we are asking ourselves questions about. Marcel criticizes the relationship that I have with myself because of the paradox of how I appear to myself – as a definite somebody and not a somebody. 15. I shall feel tempted to say, therefore, that it is in relation to myself as subject that these definite characteristics of my particular individuality are felt to be, and acknowledged to be, contingent.

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