But such a remark has a merely practical value, and is irrelevant to our present speculative discussion. To put this point in another way, my body is mine in so far as for me my body is not an object but, rather, I am my body. 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. 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’. We shall certainly have to go beyond them. He has not the sort of job that would make marriage a reasonable proposition; if he were to marry this girl, they would have to lead a narrow, constricted life; what would become of love in such sordid circumstances? A master, a friend, a teacher, a servant. Equation (5) also shows that the secondary reflection is only important if it makes an additional round trip through the birefringent medium. This lecture is started by Marcel after discussing about truth as a value, the setting of any kind of thought but there is this distinctive character of philosophical thought that is reflection. On the other hand, secondary reflection sees no gap or separation from the object. Let us consider this second stage. solving a mathematical equation. No doubt, as I have already said, in the case of external having, possessing, ownership, the unity is imperfect; the object that I possess can be lost, can be stolen, can be damaged or decayed—while I, the dispossessed possessor, remain. But at this point a twofold and important realization is forced upon me; on the one hand, I am now able to communicate at a broader level with myself, since I have, as it were, introduced the self that committed the dubious act to the self that did not hesitate to set itself up as the harsh judge of such acts in others; and on the other hand—and this cannot be a mere coincidence—I am now able to enter into far more intimate communication with my friend, since between us there no longer stands that barrier which separates the judge on the bench from the accused man in the dock. Nevertheless, they throw some light on an aspect of the situation which we cannot pass over without some further comment. The real fact, the thing that complicates the whole business, that is, the truth of it, is that I am myself and not somebody else; if I were somebody else, the question would be put again, when my turn came up, but it would still be exactly the same sort of question. I cannot avoid being tempted to think of my body as a kind of instrument; or, more generally speaking, as the apparatus which permits me to act upon, and even to intrude myself into, the world. A man who has been travelling on foot arrives at the edge of a river where the bridge has been carried away by a flood. 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. Say that I succeed in recalling the fact that there was a moment when I put the watch down on a table; I shall go, of course, to see whether it is still on the table; and there, let us say, the watch still is. Between then and now something must have happened to the watch. Providing a compact and portable library, it is particularly helpful in school-based teacher education. 6. I have to know what I live for and know for sure that is something that is valuable to me. This, for instance, is true of the simplest tool, for instance of the knife or the hoe. The question who am I still hangs and yet remains to be the most important one we must answer. So much for the relations between reflection and life; we would reach similar conclusions about the relations between reflection and experience, and this links up with what has been previously said. But in that case am I in any position to condemn my friend?’ Thus my reflections, at this point, call my own position into question. 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. Therefore secondary instruments are most commonly used. 25. 44. 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. And the mockery to which I would be exposed in such an instance is very significant. It is then checked by our plagiarism-detection software. The first step in developing a truly reflective learner is to develop … Only let us remember that it is not a body, but my body, that we are asking ourselves questions about. While it is intuitive that a small or 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. 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. It has to be something worth living and dying for so I can say to myself that I have lived my life to the fullest every day. Made for Year 6 but adaptable for Year 5. Reflection # 6 Throughout my history project on Madison Square Garden I came across numerous pieces of primary sources and secondary sources as well. There has been this memory and this sort of confrontation that has been forced upon me, of myself and the person I was judging so harshly. A source of light makes light. Thus, for Marcel, according to Jay and Ryan, primary reflection cannot be a genuine thinking because it failed to make sense of the whole, of the mystery of life. reflection is the attention we give to something. 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. In line with his preference for concrete philosophy that … The point is that I have been forced to ask myself what I am worth, how true I ring. We should however expound and probe more into this statement of existential indubitablity otherwise we might have a collision with total or modified skepticism. We give examples of reflection on the lesson … Bursts of energy come for never-ending sources of emotions of joy and sadness. There is difficulty in proceeding to secondary reflection without contradicting what was proposed in the primary reflection that both body and soul are distinct. Primary reflections tends to analyze and dissociate object(s). This is when we feel truly alive. Let us notice moreover that at this point the whole question of instrumentality intrudes itself once more surreptitiously into our argument. From our phenomenological point of view, we have only to consider that for us, in the everyday experience we start from, there is that which exists and that which does not exist, and to ask ourselves what meaning we attach to this distinction; we need not ask ourselves whether this existence of everyday experience is or is not an absolute existence, nor whether these two terms, absolute and existent, are congruous with each other, that is whether the notion of an absolute existent conveys anything to the mind. One goes with the 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. Then, what has happened? Delivering a high-quality product at a reasonable price is not enough anymore. Roughly, we can say that where primary reflection tends to dissolve the unity of experience which is first put before it, the function of secondary reflection is essentially recuperative; it reconquers that unity. Reflection tends to make this thought as something that one would only analyze and not experience. The separation of I and exist in the question “Do I really exist? I have this feeling that I am not who I am now and who I was before. The experience consists, it seems to me, in recognizing that the definite characteristics that constitute the self in so far as I grasp it as a particular individual, a somebody, have a contingent character—but contingent in relation to what? Readings for Reflective Teaching in Schools directly complements and extends the chapters in this book. But that is a limit which, so long as life itself persists, can never be quite reached; the slave really cannot rid himself of the feeling that his body is his own. But will the introduction of the term ‘subject’ get us out of the wood here? To his sobered mood, reflection does present itself, in such a case, as something purely and merely critical: what is this adventure going to lead to? Our immediate consciousness of what happens in our experience is our primary reflection. But it would be very rash to generalize from such examples, and even in regard to this particular example we ought to ask ourselves rather carefully what real relationship between reflection and life it illustrates. And we must notice at this point that if I do postulate such a gap, I am involved at once in an infinite regress. It is especially relevant for first graders. Secondary Reflection as Interpretation. 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. ... Primary reflection is the impersonal. Human translations with examples: analysis, paglilimi, reflection, repleksyon, paglilining, punong guro. 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. I am talking about the self, about that reality of the self, with which we have already come in contact so often, but always to be struck by its disquieting ambiguity. It was during a dance, he was intoxicated by the atmosphere, by the music, the girl herself was a girl of unusual beauty. 38. But for the moment we must simply admit that, swathed up, as it were, in my situation as an incarnate being, there is this riddle, which, at a purely objective level, appears to admit of no answer at all. 13. 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. Such reflections may leave me in a mood of anguish, and nevertheless I have a certain sense of being set free, the sense of which I spoke in the last lecture: it is as if I had overturned some obstruction in my way. I think that I am not the man who I was anymore. The question I am asking myself is by no means a question of the following order: whether in the hierarchy of being there is an absolute existent—which could only, of course, be God—such that it confers existence, that the derivative existence of everything else proceeds from it. It requires an effort of the will, volition, and conscious effort. Secondary reflections adds another reflectivity pass to the material. There would be no point in asserting my identity with the body that other people can see and touch, and which for myself is something other than myself, in so far as I put it on the same level as any other body whatsoever, that is, at the level of the body as an object. In the phenomenological level, total skepticism is meaningless. Let us notice that we are here at the level of phenomenology and not of ontology; in the old-fashioned terms, of appearance and not reality, of manifestation and not ground. I want to show that if we reflect on what is implied by the datum of my body, by what I cannot help calling my body, this postulate that body and soul are things must be rejected; and this rejection entails consequences of the first importance. The multiplication of such forms today is significant, and its causes should be looked into; it is tied up, of course, with that growth of bureaucracy we have already spoken of. It seems necessary, however, to probe more deeply still, for I think a discussion about the nature of this pure immediacy—the pure immediacy expressed by the ‘I exist’—must inevitably intrude at this point. From this point, we reconstruct the experience while integrating what we have discovered from it, thus a transcendence of knowledge through reflection on experience. Readings for Reflective Teaching in Schools directly complements and extends the chapters in this book. 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. We experience exclamatory awareness. However that may be, we have certainly at this point laid upon ourselves the duty of enquiring into the fundamental nature of feeling. In what sense can I grasp myself as a subject without, to the very degree that I do grasp myself, turning myself into an object? Let us try to imagine, now, the sheer dumbfoundedness of the civil servant who, on asking me, ‘So you are Mr. So-and-so?’ received the curt reply, ‘Certainly not’. Being disappointed to someone was the break from normal everyday life because disappointments only happen when your expectations do not meet with the reality. Check out our terms and conditions if you prefer business talks to be laid out in official language. But in both cases, body and soul, at least, are treated as things, and things, for the purposes of logical discourse, become terms, which one imagines as strictly defined, and as linked to each other by some determinable relation. 43. 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. He is taking his stand on some height where he has abstracted from his own experience, where he has put aside, as unworthy of consideration, the fact that he himself has this feeling of an intimate connection between himself and his body; but it is surely permissible to think, in that case, that for the richness of experience he is substituting mere abstract schemas, and that, far from transcending experience, he has not yet reached the stage of grappling with it. If we are, as I think we are, in the presence here of a key datum, or rather a datum on which everything else hinges, we should also acknowledge from the first that this datum is not transparent to itself; nothing could bear a smaller likeness to the transcendental ego, which already in a certain sense in Kant's case, but much more noticeably among his successors, had taken its stance, as it were, at the very heart and centre of the philosophical arena. These realizations of mine makes me uneasy because I cannot myself of the question “Who really am I? I am just this non-somebody linked in a profoundly obscure fashion, with a somebody about who I am being questioned about and about whom I am certainly not free to answer just what I like at the moment because I am not the person that the civil servant is describing anymore. 11. We give examples of reflection on the lesson … That, for instance, is the point of Molière's L'Ecole des Femmes, a comedy which strikes us even today as one of the world's imperishable masterpieces; while the penultimate sections of Proust's great novel, with their account of Marcel's desperate attempts to hide Albertine away, and thus make himself feel sure of her inside himself, provide a tragic illustration of the same theme. 42. In compensation, we have still a paradox of our own to play with, the central fact that I appear to myself both as a somebody and not a somebody, a particular individual and not a particular individual, and at this point we must probe a little more deeply into that paradox. There is a remark which, in such a setting, may appear trifling and even farcical; yet it is interesting, one must say it, at this point to remind ourselves of how very often nowadays we are called upon to fill in forms establishing what is called our identity. 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