Background: Although there is significant scholarly interest in defining the concept of successful aging, there are very few small-scale, in-depth qualitative studies examining the lived experience of women over 80 who self-identify as aging successfully. Aim: The aim of this study is to explore the lived experience of a small group of community-dwelling Jewish women over 80 in a single county in Northwestern Vermont who self-identify as aging successfully. Approach: This study has a phenomenological approach. Method: Phenomenological interviews were conducted with five women over 80 years of age. Interview content was analyzed, and shared themes were synthesized. Findings: Findings revealed the following shared themes: acknowledgement of extraordinary quality of life events and/or circumstances, extensive and ongoing social involvement with communities and/or individuals, and strong sense of self. Conclusions: The lived experiences of participants who self-identified as aging successfully were characterized by gratitude for the lives they led and continue to lead, extensive and ongoing communal and interpersonal social engagement, and high levels of self-esteem and self-knowledge. Implications for practice: Interventions focused on promoting gratitude, ongoing social engagement, and self-esteem/efficacy may improve individuals' chances of aging successfully; women over 80 respond positively given the opportunity to tell their story, and may benefit from affiliation with a religious community.

<p>I investigate how Baruch de Spinoza and Friedrich Nietzsche conceive of difference as bearing a distinctive normative significance for modern social and political life. Both Spinoza and Nietzsche ascribe special importance to the difference embodied by exceptional individuals, and to the attitudes towards difference that such individuals avow when they interact or cooperate with other individuals in society. I then reanimate this neglected aspect of their writings in my own constructive proposal. In particular, I argue that by inhabiting and harnessing our differences, we can realise new yet unknown possibilities that make for deep and meaningful social change. </p><p>According to Spinoza, exceptional individuals--namely, free men or those who live solely by the guidance of reason--avow the attitude of generosity towards individuals they engage. That is to say, the free man actively seeks to establish close friendships with other individuals in society, so that he may increase their power of acting through direct and dynamic interactions. In such interactions, the free man initiates others to the life of reason by getting them to directly experience what it is like to exercise their own powers of thinking, feeling, and acting. Nietzsche criticises Spinoza for diluting the depth and richness of human experience with the formulas and categories of logic, reason, or conscious thought. For instance, Spinoza credits his own affirmative stance towards all things to logical necessity, thus eliding what Nietzsche takes joyful affirmation to involve, namely, experiencing every moment of one's own existence "as good, as valuable, with pleasure." For Nietzsche, we modern individuals have come to develop ways of thinking and feeling that preclude us from harnessing our own lived experiences, and thus the expanse of difference between any one self and another. We have instead become inclined to affects like envy, pity, vanity, or ressentiment, whereby we gain our sense of well-being or power by placing ourselves on par with the persons with whom we associate. To these affects, he contrasts the pathos of distance, in which the lure or influence of one's value perspectives derives from the depth of one's immersion in one's own lived experiences and from the expanse of the difference between oneself and others. Nietzsche nonetheless believes that the pathos of distance can only thrive in an aristocratic social order, with its living hierarchy of rank and value distinctions. </p><p>I argue that we need not follow Nietzsche in this. I develop an alternative account of the pathos of distance as an affect whereby the difference one embodies engenders neither opposition nor exclusion, but rather triggers the drive for self-overcoming in those who are receptive to it. On my account, exceptional individuals cultivate and embody a way of life that wields a nourishing and life-transfiguring effect on other individuals, albeit only to the extent that they also value one another's singularities or differences. Exceptional individuals still play a distinctive role in society but not through "living structures of domination."</p><p>To illustrate this account, I present and analyse a specific kind of social change, in which people who are disadvantaged and oppressed harness their own lived experiences, with the help of exceptional individuals, to drive deep and creative forms of social change. I call this `organic social change.' Through this analysis, I inaugurate an attitude towards difference that I call `inhabiting difference.' In relation to our own specificity, we inhabit our own difference when we harness the hitherto latent powers and inchoate possibilities that our own lived experiences afford. In relation to the specificity of others, we inhabit their difference to the extent that we avow an attitude of open and abiding patience towards the singularity of their lived experiences, and cultivate direct and dynamic relationships in which they may harness powers and possibilities out of their own lived experiences. To establish the distinctive importance of inhabiting difference, I show how it facilitates empowering modes of social cooperation, and thus helps us realise new yet unknown social and political possibilities.</p> / Dissertation

This phenomenological hermeneutic research explores the author’s lived experience of painting a Sacred Mandala over the course of 15 months while focusing on child-loss by adoption. In this dissertation, the structure, process, and mindful practice of Sacred Mandala Inquiry are presented—incorporating methodological considerations, related theories, and illuminated through personal examples. Although the focus in the paper is on an individual Sacred Mandala practice, it is with the understanding that the individual is embedded within a community and world in a web of relationships. Impetus for research often arises from personal lifeworld experience. The Sacred Mandala provides structure and containment for inquiry, for those who are attracted to the form, assisting in bracketing that which has previously been accepted while simultaneously becoming a sacred boundary for the unknown to emerge, protected and witnessed. The practice and process may be taken up by inquirers in the social sciences, humanities, arts and within the community of adult learners. The mindful and embodied painting and journaling practices necessitate the inclusion of processes occurring outside of awareness—hosted in emerging images, dialogues, stories, synchronistic events, myths, metaphors, and poetry; inviting the unconscious forward. Opening both eyes—the rational and imaginal—provides a depth perspective. Both are needed, each is as real as the other, one illuminating the inner world, one illuminating the outer world, in wholeness. Importantly, the meanings embedded within the work continue to resonate, unfold, and inform over time. / Graduate / 2020-08-27

Thesis advisor: Rosanna F. DeMarco / The purpose of this study was to understand the lived experience and meanings of percutaneous injury (PI) and its aftermath among US registered nurses. An interpretive phenomenological approach was utilized to carry out the study which included nine percutaneous injury experiences. Van Manen's existential framework was used as a reflective guide. Findings from this study emerged as three essential themes which were common to all participants: being shocked: the potential of a serious or life-threatening infection; needing to know it's going to be okay; and sensing vulnerability. The first theme, <italic>being shocked</italic>, was identified as the primary mode of living with the sudden occurrence of PI. In the moment of injury, participants' language reflected shock and an immediate consciousness of the potential threat of a serious or life-threatening infection. Nurses' responses were visceral and emotional. All acted on their need to reduce foreign blood contamination and the urgency they felt for immediate care. <italic>Needing to know it's going to be okay</italic> represented the initial meaning of living in the aftermath of PI as nurses assessed their risk and sought post exposure intervention and caring responses from others. <italic>Sensing vulnerability</italic> was identified as the secondary mode of living in the aftermath of PI as participants reflected on the fragile nature of health into the future, distinguished between supportive vs. non-supportive relationships in their overall PI experience, and identified the need to be vigilant in the future with respect to their health, life and PI prevention. Together, these three essential themes and their dimensions represent the essence and meanings of percutaneous injury and its aftermath for at least one group of US registered nurses. Findings in this study support the conclusion that the lived experience of PIs and its aftermath imposed a significant psychological burden on nurses. These findings offer a better understanding of the essence and meanings of PI and its aftermath and contribute knowledge to inform nursing education, nursing practice, health policy and future research. / Thesis (PhD) — Boston College, 2010. / Submitted to: Boston College. Connell School of Nursing. / Discipline: Nursing.

År 1981 kom den första rapporten om en tidigare okänd sjukdom som senare kom att benämnas hiv. När hiv- viruset upptäcktes orsakade det stor oro, mycket på grund av att människor inte riktigt visste vad de hade att göra med. Trots ökad kunskap och medicinska framsteg fortgår spridningen av denna allvarliga sjukdom. I detta arbete beskrivs virusets uppbyggnad samt aids begreppet, men främst ligger fokus på hivpositivas och deras anhörigas upplevelser av sjukdomen. Drabbade och deras närstående är på olika sätt föremål för det sociala stigma som sjukdomen medför. De som har tillgång till bromsmediciner kan idag vänta sig att leva ett långt liv trots hiv- viruset, något som aktualiserar behovet av en ökad förståelse från omgivningen om hur sjukdomen påverkar livet. Syfte med studien är att beskriva hur det är att leva med hiv/aids i västvärlden idag, utifrån ett patient- och anhörigperspektiv. Arbetet är utformat som en litteraturstudie med kvalitativ forskningsansats. Resultatet är indelat i 3 huvudteman. Första temat är ett liv i förändring. Där beskrivs hur diagnosen kan mottas och vilka konsekvenser hiv- statusen kan få för levnadsförhållandena. Det andra temat är att mötas av okunskap, här tas det upp hur kunskap om bland annat smittspridningen är viktig för ett gott bemötande. Tredje temat är att leva med en stämpel, där beskrivs hur yttre och inre stigmatisering orsakar hinder och smärta, och hur den är en betydande faktor när det kommer till om man ska vara öppen med sin sjukdom eller ej. I diskussionen tas det upp hur öppenhet och tolerans kan främja en bättre levnadssituation för de personer som är smittade med hiv. / Program: Sjuksköterskeutbildning

Creating is the highest level of intellectual functioning in the cognitive domain. As standardized testing has increased, U.S. K-12 education has shown a decline in creativity for students. Mindfulness meditation (MM) increases creativity and could serve as a solution to this dilemma. This study's purpose was to enrich findings regarding MM's role in enhanced creativity by conducting an exploration regarding lived experiences of creating for individuals who practice MM. A gap in the literature exploring the topics of MM and creativity together using qualitative methods was identified; therefore, research understanding lived experiences of creating within the experiential context of MM was necessary. The main research question, followed by 3 closely related questions, examined the subjective meaning of the experience of creating for MM practitioners. To provide lived experiences regarding creating, 3 participants colored in a mandala and were interviewed. Descriptive transcendental phenomenology was used to explore the act of creating from the perspectives of these 3 individuals. Participants' described experiences supported Sternberg's theory that creativity developed as a habit and suggested that MM actuated Csikszentmihályi's creative flow. Positive societal implications of bringing MM into U.S. K-12 schools as a conduit for creativity cannot be overrated. MM offers an integrated modality to increased creativity, communication, collaboration, and critical thinking, or the 4 Cs. Future studies regarding MM and creativity's relationship are recommended to further enrich current literature and address the existing gap.

As Vygotsky (1986) concludes in his seminal work Thought and Language, “A word relates to consciousness as a living cell relates to a whole organism, as an atom relates to the universe. A word is a microcosm of human consciousness” (p. 246). Even without an in-depth understanding of science and only the most popular appreciation of the police procedural be it Sherlock Holmes or CSI, it is easy to see how a single cell can relate to the whole organism. But how can a word be a microcosm of human consciousness? The purpose of this study was to explore exactly that: premise, whether words reflect the lived experience of not only a person, but of a group of people, by documenting the lived experience of children in the phenomena of foreign language immersion in school (FLIIS). Using corpus linguistic techniques to analyze the nature of these children’s lexical development as well as the relationship of the perceptions of their fluency on their second language (L2) production, this study found that in order to understand the essence of what it means for a child to express him/herself fluently in his/her L2, one must understand how language functions as a transparent medium for these children and shift one’s thinking from an additive idea of language (L1, L2, L3) to the idea of interlingual consciousness.

This study seeks to explore the lived experience of competitors in high school level Oregon Style Cross-Examination Policy Debate in the state of Oregon. To elucidate this experience, between fifteen former competitors, graduating between 2003 and 2010, were interviewed in order to find common themes within the interviewees' experiences. The common themes that emerged from the interviews included establishing a knowledge base, the ability to research, effective use of communication skills, the development of confidence, and political awareness.

Female genital mutilation (FGM) is a public health challenge because it jeopardizes the health of women and girls. FGM is condemned worldwide but, it is still practiced in the Odi community of Nigeria. The literature on women's lived experiences of FGM in other parts of the world was reviewed, but knowledge is lacking on the lived experiences of women from Odi community in Nigeria. The purpose of this phenomenological study was to explore their lived experiences, their perspectives on the current legislation for the prevention of FGM, and their perspectives on the cultural myths surrounding the practice. The phenomenological lens was used both as the study design and as the theoretical framework which states that humans know the world through their experiences. This theory guided the study on how the women of Odi community attached meaning to their experiences with FGM. Nine women, 18 and older, who had experienced FGM, were recruited through a snowball technique. Data were collected through semi-structured, in-depth, face-to-face interviews. Colaizzi's method was used for data analysis. Five major themes emerged: (a) FGM is a traditional rite, (b) challenges of FGM, (c) FGM cultural myth instills fear, (d) ignorance of legislation against FGM, and (e) needs government intervention to halt FGM. Participants recommended the enforcement of the legislation against FGM. The findings of this study will be communicated to stakeholders of FGM in the Odi community and in public health journals to serve as a basis for further research. The implication for social change is that maternal and child health will be improved.

O presente trabalho tem como objetivo investigar a experiência vivida por mulheres idosas. Justifica-se na medida em que há fortes indícios de que o envelhecimento da população feminina seja subjetivamente vivenciado como condição na qual se articulam, interseccionalmente, opressões de gênero, idade e classe social. Organiza-se metodologicamente como pesquisa qualitativa empírica com o método psicanalítico e caracteriza-se como estudo psicossocial, procurando investigar os modos pelos quais processos emocionais e sociais implicam-se mutuamente. Centra-se no estudo de casos selecionados dentre aqueles atendidos durante doze anos de trabalho em instituição de saúde pública especializada na atenção à saúde de idosos. Considerado à luz do método psicanalítico, esse material possibilitou a produção interpretativa de quatro campos de sentido afetivo-emocional, denominados: Sofrendo a Decadência do Corpo, Sofrendo por Ser Mulher, Sofrendo pela Solidão e Sofrendo na Cidade Grande. O quadro geral permite a proposição de que, apresentando-se fortemente marcada por sentimentos de desamparo, humilhação e injustiça, a experiência vivida pelas participantes deve ser compreendida não apenas como intimamente associada às mudanças corporais, características do processo de envelhecimento, mas também como sofrimento subjetivo socialmente determinado, demandando uma clínica compreensiva, que seja sensível ao padecimento e atenta às condições concretas de vida / The present study aims to investigate the lived experience of elderly women. It is justified in that there is strong evidence that the aging of the female population is subjectively experienced as a condition in which gender, age and social class are intersectionally articulated. It is organized methodologically as an empirical qualitative research with the psychoanalytical method and is characterized as a psychosocial study, seeking to investigate the ways in which emotional and social processes demand to be understood as always implicated in each other. It focuses on the study of selected cases among those attended during twelve years of work in a public health institution specializing in the health care of the elderly. Considered in the light of the psychoanalytical method, this material permit the interpretative production of four affective-emotional meaning field named: \"Suffering the Decay of the Body\", \"Suffering for Being a Woman\", \"Suffering for Solitude\" and \"Suffering in the Big City\". The general framework allows the proposition that being strongly marked by feelings of helplessness, humiliation and injustice, the participants\' emotional experience must be understood not only as closely associated with the body changes that characterize the aging process, but also as socially determined subjective suffering, demanding a comprehensive clinic that is sensitive to suffering and attentive to the concrete conditions of life