By Jacob A. Belzen, Antoon Geels
This quantity positions itself at the innovative of 2 fields in psychology that get pleasure from speedily expanding consciousness: either the examine of human lives and a few center domain names of such lives as faith and spirituality are excessive at the schedule of present learn and educating. Biographies and autobiographies are being approached in new methods and became critical to the examine of human lives as an item of study and a well-liked process for acquiring designated info approximately subjective human stories. Ever because the starting of the psychology of faith, autobiographies have additionally been mentioned as a major resource of knowledge approximately psychic tactics interested by religiosity. during this quantity, a couple of best theoreticians and researchers from Europe and the us attempt to carry them again to this box via drawing on new insights and most modern advancements in mental conception.
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Additional info for Autobiography and the psychological study of religious lives (International Series in the Psychology of Religion)
Against this background it is all but unusual to encounter an autobiographical dramaturgy in which the lead actor, director, and playwright is withdrawn and leaves the stage to others. Both the narrating self and the narrated self remain in the background, observing other persons and their intersubjective life. In doing so, not only the remembered self, the girl in the past, but also the remembering self, the young woman in the present, is positioned within a temporal field that is defined by the actions of, and interactions with, others.
1 (pp. 210–211). London & Chicago: Fitzroy Dearborn. Dongfang, S. (2001b). China: 19th century to the 1949. In M. ), Encyclopedia of life writing: Autobiographical and biographical forms. Vol. 1 (pp. 208–210). London & Chicago: Fitzroy Dearborn. Eakin, P. J. (1999). How our lives become stories: Making selves. Ithaca, NY: Cornell University Press. Elias, N. (1992). Time: An essay. Oxford: Blackwell. Fivush, R. (1998). The stories we tell: How language shapes autobiography. Applied Cognitive Psychology, 12, 483–487.
Instead they turn out to be complex, even if fundamentally different configurations of the person that give emphasis to the networks of social and temporal relations in which a person lives. The basic orientation of the person in these relations is not towards the pole of individual autonomy but toward the pole of intersubjectivity and social inclusion. What in western language is called the “self ” – an ontological concept that 30 Jens Brockmeier derived from the Greek and Latin soul (for Descartes it even became a substance, a mental, thinking res) – appears to be in many East-Asian language a fleeting, continuously emerging position, seamlessly moving within the weave of social micro-practices that constitute a person.
Autobiography and the psychological study of religious lives (International Series in the Psychology of Religion) by Jacob A. Belzen, Antoon Geels