Žaidimo ribos: praktinės fenomenologijos tyrimai ir kitos šių dienų mados
LTStraipsnyje per redukcijos prizmę žvelgiama į praktinės fenomenologijos (M. van Manen), loginio atomizmo (L. Wittgenstein), rizominio judėjimo (G. Deleuze) bei antropoceninių nuotaikų žaidimą edukologijos mokslo žaidimų aikštelėje. Taip pat svarstoma šių madingų filosofinių metodologijų praktinis pasireiškimas bei galimos perspektyvos šių dienų ugdymo moksle. Straipsnio tekstas sujungia skirtingų metodologijų idėjas į kritinį žaidimą. [Iš leidinio]Reikšminiai žodžiai: Praktinė fenomenologija; Redukcija; Kalbos žaidimai; Practical phenomenology; Reduction; Language game.
ENAccording to L. Wittgenstein, different games (ranges, lives, activities etc.) have the meaning of their definition, which is almost impossible to be applied to the critics or even the analysis of another game. A classical instance would be an ineffective application of the rules of a football game to a chess game. This example without a doubt reduces the speech to logical atomisms (Wittgenstein, 1953). Whereas representatives of the human science, while stepping to the approach of the hermeneutic phenomenology, maintain that they manage to feel the essence of the object. Thus, the analysis based on the hermeneutics phenomenological approach is able to migrate between the most different ranges of the animate world in a free (and nonpunishable) way, revealing the essence of any range practice. M. van Manen (2016) turns to the way of the practical phenomenology and rather incoherently (looking from the territory of Wittgenstein's playground) makes an evolutionary leap to the field of hermeneutical interpretation. Is this leap a consistent stage of the evolution of the human science methodology or just a disingenuous passing in order to provide any providence or even recommendations for the more practical human science? This question explained the reason of the aposematic qualitative exploratory position in the phenomenological field and supported the perception of a qualitative analysis representatives' distrust in punk ambitions of the opposite camp to announce the exploratory as the associates of the analysis (Finlay, 2002) and publish the conclusions together. For the ease of objectivity, it is worth remembering that a particular strict order is kept when the access of hermeneutic phenomenological approach is applicable (Giorgi, 2007), applying two actions: epoché and reduction, which motivates looking at the world in a way it is felt.However, it is impossible to affect the world-picture of the researcher. Therefore, looking strictly, each research, which is conducted by the methodology of hermeneutic phenomenology, is lightly "broken". Because the researcher moves into someone's territory of a game and attempts to describe and summarise the phenomenon. If the describing and summarising brings such a challenge, what is to be thought of interpretation? The philosophies of education paradigms that started in the 20th century (rhizomatic movement, anthropocene advertisers) are fashionable in today's education. Surely, nobody will be surprised if I affirm that both of the above come (anthropocene) or roll (rhizoma) into the education (Veiga, 2017) in the apocalyptic mood (Lawlor, 2016). Hence, these new players play according to their own rules, without any attempts to consider that the theories of such moods have deeper roots or that the theory would become a new grafter of the education beside other science branches already naturalised. They roll along with the fashion not as a three-constituent plant but as mould or moss. Under the circumstances, it is possible to understand the manoeuvre of M. van Manen that enables the practical phenomenology to have distinctive rules of a game, which are unwayed neither for the strict reductionism, nor for rhizomatic flatness, nor for anthropocene's apocalyptic mood. This way, human science restores the hope of new humanism and courageously starts describing the phenomena surrounding us. [From the publication]
