In recent years, mentoring has emerged as a research domain, however, the preponderance of mentoring research has been situated first, in the business or organizational settings and second, in the K-12 educational setting, focusing on protégé experiences, using quantitative survey instruments to collect data. Thus, mentoring research literature includes a paucity of formal studies in the arena of graduate education. Situated in the higher education setting, this study investigated the perspectives of faculty-mentors who provided mentoring to doctoral students who completed the doctoral degree, employing the qualitative research methodology known as phenomenology, as an orthogonal but complimentary epistemology to previous quantitative studies. Located specifically in the College of Education of a large research university, the study asked 262 College of Education doctoral graduates to nominate College of Education faculty who provided mentoring to them during their degree pursuit. A total of 59 faculty were nominated as mentors. Six of the most frequently nominated mentors participated in two semi-structured interviews (Berg, 2004). The interviews addressed the mentor's experience of the mentoring endeavor, seeking to gather a description of their lived experience (Creswell, 1998) of mentoring and the meanings (Cohen & Omery, 1994) they garnered from it. The interviews yielded several shared perspectives on mentoring, including: a Gratifying Perspective, an Intentional Perspective, an Idiographic Perspective, a Teleological Perspective, and a Dynamic Perspective. Other noteworthy concepts that emerged from the mentors' data were: values, motivations, symbiotic relationship, and contextual negotiation. Implications for mentoring theory and practice as well as mentor development were described. The study contributed to development of a fuller phenomenological understanding of the perspectives of faculty-mentors in a mentoring relationship with doctoral students.

Because college women's drinking rates now rival men's rates, the authors interviewed college women to ascertain how gender identity affected their drinking choices. Interpretative phenomenological analysis indicated that high-risk drinkers viewed their gender identity differently than did low-risk drinkers. Counseling implications are discussed.

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Indiana University-Purdue University Indianapolis (IUPUI) / There is a gap in our knowledge and understanding of perceptions of political activities, including the influence of education policies, by young adult Black males. There is a gap in our understanding of the formation of perceptions and attitudes. The purpose of this study is to gain a perspective of the perceptions of young adult Black male students regarding civic and political activism. By increasing our knowledge of Black students’ experiences and motivations, in relation to perception development, there could be lived experience-based pedagogy that encourages Black young adults to engage politically in a greater proportion. Additionally, such knowledge could provide insight toward being enabled to effectively react to perceived injustices and intolerant outcomes.

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Syftet med denna studie är att undersöka drogturismen från ett fenomenologiskt perspektiv, alltså försöka förstå fenomenet som den upplevs av aktörerna. Baserad på en fältstudie där jag genomför intervjuer så är målet att kunna förklara hur och varför drogturism uppstår. Intervjuer har genomförts med individer som har rest till Barcelona under olika tidsperioder och tagit del av drogscenen. Tidigare studier har visat att semesterresor är vanligt förekommande för att initiera ett drogbruk. En hypotes avseende orsaken till droganvändandet är att resan till semesterorten skulle vara en medveten handling som genomförs med syfte att använda droger, s k drogturism. Studiens resultat visar att droganvändningen sker främst p.g.a. tillgängligheten av drogerna, acceptansen för mildare droger samt att riskerna upplevs som mindre. Några deltagare i studien hade även ideologiska samt moraliska ståndpunkter enligt droger och droglagar som är värt att belysa vidare. I en kontext där drogkulturen är mer öppen är det svårt att inte acceptera vissa beteenden och fenomen. Ytterligare studier bör genomföras i temat för att kunna skapa mer generaliserbara resultat. / The purpose of this study was to investigate drog tourim from a phenomenological perspective, meaning trying to understand the phenomena is it was experienced by the participants. Based on a field study where I conduct interviews the aim is to be able to explain how and why drug tourism occurs. Interviews has been conducted with individuals that have traveled to Barcelona under different time periods and taken part of the drug scene. Previous studies have shown that vacation trips are common to initiate a drug use. A hypothesis regarding the reason behind the drug use is that the trip to the vacation destination would be a conscious act that is carried out with the purpose of using drugs, s.c. drug tourism. The study’s results show that the drug use is mainly because of the accessibility, the acceptance of lighter drug and that the risks are perceived as less. Some participants in the study had even ideological and moral standpoints according to drugs and drug laws that are worth highlighting further. In a context where the drug culture is more open it’s hard not to accept certain conducts and phenomena. Additional studies should be conducted in the theme in order to create more generalizable results.

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Existing research suggests an intuitive relationship between mathematics and computer programming. These previous studies have focused primarily on the cognitive connection and have ignored the potential impact of programming on an individual's perception and application of mathematical skills. By surveying and interviewing a variety of participants, this study aims to provide a descriptive foundation for the experiential side of cognitive correlations and causalities. These phenomenological accounts, garnered from individual interviews of seven different programmers, indicate four specific areas of interest. First, learning to program provided context for many abstract concepts. Second, programming illustrated the important distinction between understanding the application of math in a specific situation and the execution of a known procedure. Third, programming habits helped participants divide complex problems into more manageable tasks. Finally, the necessity of solving a programming problem provided motivation and eliminated apprehension toward mathematics.

In this essay I explore some of the theological consequences of Jean-Luc Marions antimetaphysical philosophy of religion. Inspired by Heidegger and Nietzsche Marion works from the definition of metaphysics as "onto-theology". This means that the western metaphysical tradition from at least Fransisco Suarez made the fundamental mistake of conflating the being of God with the beingness of created beings. This was done in an attempt to give an all-encompassing general description of the world in one universal science. In this science God as Causa Sui (the self caused cause), functions as the first efficient cause of the world. The result from this thinking was according to Marion that God became limited to the conditions of the study of Being. God became knowable as a being. In this process the worry is that theologians lost a sense of wonder for the divine and God became more of a necessary piece in the rational universe. According to Marion this "God of the philosophers and savants" can no longer be the revealed God that judaism and christianity has confessed to but an idol created in the image of man. Therefore, Marion goes on the search for the “God beyond Being”, the God who is infinitely different and other than his creation. One can describe Marions project as exercises in apophatic or “negative” theology with the tools of phenomenology. All of which aims at describing something at the center of faith that he believes it is impossible to completely describe, and that the attempt to do so will not get you closer to what you are looking for but actually further away. For him metaphysics represents the hubris of conforming everything, and thus also God, to the conditions of man. And this can only make idols in mans own image, never reach the divine. How then does God show himself? This is answered by Marion with his description of “saturated phenomena”. Phenomenologically speaking everything that shows itself gives itself. Man is not the starting point nor the condition of possibility of what can show itself. God can thus give himself completely, without limit, and man experiences God without fully being able to make sense of the encounter. This encounter is the saturated phenomenon par excellence. Theologically speaking Marion pinpoints the encounter with God in what for him is the very center of the christian revelation namely the celebration of the eucharist which he describes as the hermeneutics of the eternal Word by itself. The theological/phenomenological vision of Marion has been wildly debated. In this essay I explore some critical responses to Marion from the english speaking world with a focus on his theological thinking. To do this I chose to present the main critical points made in respons to Marion by John Milbank, Graham Ward, Bruce Ellis Benson and James K.A. Smith. This critique is then discussed under three headings “embodiment”, “the divinity of Christ” and “knowledge of God”. In my judgment some of the critical points raised loose their force as they ignore the definitions Marion explicitly lays out and read too much into his discussions of the role of metaphysics in theological discourse. I also try to show that some of the critique becomes strange when one places Marion in the context of a self professed Roman Catholic whose theology reasonably should be seen as a contribution to (at least) that living tradition. Other times it is hard to asses Marions thought and the critique as you can choose what types of descriptions to emphasise and what to downplay. This is especially an issue with respect to what Marion calls the icon and its functions. Some of the critical points do seem valid to me and pose serious questions to Marions project as a whole, especially the way Marion wants to place knowledge of the divine in a separate category than other knowledge and the consequences this has for our ability to know and speak about God. In most Christian epistemology the inability for humans to know God is simultaneously because God is other than us and also because of sin, but this distinction is seemingly lost in Marions thought. Another difficulty is how to describe Jesus Christ as the incarnation of “God beyond being”. The tendency of Marion is to emphasise the hidden presence of God in Christ in such a strongly kenotic language that his theology runs the risk of falling into docetism.