Search Results (71)

Background/Objective: Pelvic exenteration (PE) is a radical procedure with significant physical and psychosocial consequences. Despite increasing survival rate following PE, quality of life (QoL) outcomes remain inconsistently reported and poorly understood in clinical practice. This study aims to explore: (1) What is the current evidence on QoL after pelvic exenterations? and (2) How do patient-reported experiences align with or differ from findings in the literature? Methods: We conducted a mixed-methods study consisting of two components: (1) a qualitative analysis of 5 in-depth, semi-structured interviews with patients who underwent PE for advanced pelvic cancers; and (2) a narrative review of 28 quantitative and qualitative studies evaluating QoL after PE, published between 1975 and 2023, encompassing 1149 patients. Thematic analysis was performed using an interpretative phenomenological approach. Results: Qualitative findings revealed recurrent themes of identity disruption, social withdrawal, emotional resilience, and a need for personalized, preoperative information. Patients often described a mismatch between surgical expectations and lived experience, and expressed a strong desire for better psychological support and realistic communication. The review of published studies showed heterogeneous findings, with moderate recovery in global QoL scores by 6–12 months postoperatively, but persistent impairments in physical function, sexual health, and emotional well-being. Only a minority of studies included patient-reported outcomes tailored to specific domains such as body image or psychological adaptation (17.8%). Conclusions: Recovery after pelvic exenteration extends beyond physical healing and requires attention to emotional, social, and existential dimensions. Integrating psycho-oncologic support and patient-centered communication into standard care is essential. This hybrid analysis underscores the importance of addressing quality of life proactively—not only as an outcome, but as a fundamental component of survivorship care. Full article

This essay explores whether romantic exclusivity is more than a cultural choice, suggesting it might be built into the very structure of love. Turning away from typical sociological or psychological explanations, I place classical philosophy in direct conversation with contemporary thinkers like Natasha McKeever, Christopher Bennett, and Carrie Jenkins to investigate this question. I argue that a synthesis of three distinct philosophical frameworks reveals exclusivity as a structural requirement for romantic love in its deepest sense. First, drawing on Kant, I suggest that love’s demand for a totalizing cognitive synthesis of two lives runs into a transcendental barrier when attempted with more than one person. Second, I use Scheler’s phenomenology to argue that the deep, sustained attention required for love’s unique power of value revelation is inherently diluted across multiple partners. Third, I introduce Schopenhauer’s metaphysics to posit that divided romantic striving contradicts the indivisible nature of the Will. I also briefly touch on how thinkers like Kierkegaard and Levinas reinforce this theme of existential singularity. Taken together, this synthesis does not condemn non-monogamous relationships but reframes the debate. It suggests that what we call “romantic love” may be structurally distinct from other valuable forms of intimacy. The powerful pull toward exclusivity, then, might not be a mere social script but may reflect the fundamental architecture of consciousness, valuation, and being itself. Full article

Near-death experiences (NDEs) encompass transformative existential experiences that lead to religious change. Although most previous research focused primarily on Western contexts, there remains less understanding of individuals’ interpretations of NDEs in pluralistic societies such as the Philippines. Using a mixed-methods approach, this study examined the relationship between NDEs and spiritual transformation in a sample of 683 Filipino adults who acknowledged having NDEs. Quantitative data were assessed in terms of levels of religiosity, NDE occurrence, and perceived spiritual change according to different demographics. Statistical analyses included descriptive statistics, Chi-square tests, and logistic regression. For the qualitative analysis, narrative responses on the reason why their spirituality increased, stayed the same, or decreased were thematically classified. Six focused phenomenological narratives are noted: altruism and helping others, challenges to spirituality, increased and strengthened religious practices, no changes or decreased faith, reflection and growth, and validation of divine presence. In addition, while the majority reported increased or unchanged spirituality following their NDE, only age emerged as a significant predictor of perceived spiritual change. Overall, findings highlight how personal experience, identity, and cultural beliefs shape religious meaning-making after NDEs. This study offers a culturally grounded understanding of spiritual change and highlights the value of a mixed-methods approach in religious studies. Full article

This paper challenges the Western philosophical and theological tradition’s subordination of finitude to the infinite, arguing instead for finitude as the positive ontological foundation of human existence and credible theological discourse. Drawing primarily on Emmanuel Falque’s critique of “the pre-emption of the infinite” and Jan Patočka’s concept of “being shaken,” the study demonstrates how finitude constitutes not a limitation to be overcome but the necessary horizon within which any authentic encounter with transcendence must occur. The argument proceeds through four stages: deconstructing the Cartesian legacy that privileges the infinite over the finite; establishing phenomenological reorientation toward “impassable immanence;” introducing “being shaken” as the existential manifestation of finitude; and addressing critiques of this approach. The paper argues that Christianity’s incarnational logic—particularly Christ’s assumption of human finitude—provides theological validation for this phenomenological insight. The central contribution lies in proposing “credible theology”—theological discourse that derives legitimacy not from abstract rationality but from fidelity to the common human condition of finitude. This approach offers a methodological alternative to traditional fundamental theology by grounding theological reflection in the shared structures of existence. Full article

This study analyses how early childhood teachers experience their local curricula-updating process provoked by the national policy changes. This is a relevant problem related to teachers’ agency, which is critical in supporting and developing curriculum policies or opposing them. The hermeneutic phenomenological approach (van Manen) was used to uncover the pre-reflective lived experiences of teachers through phenomenological interviews with 16 teachers. The lived experiences of local curriculum updates triggered by the national preschool curriculum guideline were a dualistic phenomenon manifesting as open and hidden voices of teachers. The open voices metaphor revealed the pre-reflective experiences increasing the openness of teachers to changes, while the hidden voices represented a pre-reflective experience of threat to established concepts and practices resulting in defensive reactions. These dualistic experiences appeared in five emergent categories: resonating body: vitality vs. freezing (Corporeality); teamwork during a critical moment: safe sustainability vs. uncertainty (Relationality); competing spatial perspectives: new possibilities vs. conflicting visions (Spatiality); altered perception of time: third wave vs. lost time (Temporality); and awakened existential questions: intentional self-reflection vs. conflict of roles (Existentiality). This paper highlights tensions between the national policies and the professional authenticity of teachers and the importance of teachers’ agency in the change context. Full article

Background/Objectives: Research shows that engaging in system-critical activism can be associated with negative mental health outcomes. This exploratory, idiographic, qualitative study seeks to develop an understanding of the experience of activist burnout among climate justice activists. It aims to answer the following research question: How do climate justice activists make sense of their activist burnout? Methods: An Interpretative Phenomenological Analysis was conducted using interviews with five participants (n = 5) who are part of climate justice movements in Austria. Results: Three themes were constructed: (1) “The earth is burning”—describing the sense of urgency and pressure experienced by participants; (2) “Relationships with activism, other activists, and the outside world”—describing the ways in which activism colors the participants’ relationship with themselves and others; and (3) “Burning out”—describing the experience of activist burnout at its most acute point. Discussion and Implications: A picture of activist burnout emerges that is characterized by a sense of existential crisis and lack of alternatives; activist work becomes all-consuming and the individual may become isolated. Eventually, activist work evokes stress and cynicism in the individual and may culminate in a breaking point. In many ways, this picture of activist burnout bears similarity to burnout among the helping professions. Implications and recommendations for activists, organizers, and researchers are given. Full article

Spirituality has gained increasing legitimacy in psychotherapy; however, certain spiritual experiences, such as past life memories, remain marginalized in clinical settings. These experiences often arise outside therapy and may hold deep existential meaning for individuals, yet patients frequently hesitate to disclose them in conventional psychotherapy for fear of being pathologized. This qualitative study examines how individuals who experienced past life memories outside therapy decided whether to share them during psychotherapy, how therapists responded, and how these responses influenced the therapeutic process. Fifteen participants who had undergone conventional psychotherapy were interviewed using a hermeneutic phenomenological approach. The findings reveal that participants perceived their experiences as vivid and transformative, yet many refrained from sharing them due to concerns about stigma and clinical judgment. When disclosures occurred, therapist responses ranged from validating to dismissive, at times resulting in iatrogenic harm affecting the therapeutic alliance and patients’ willingness to continue. Participants expressed a desire for therapeutic spaces that could respectfully engage with spiritually meaningful experiences. The study introduces the concept of Spiritual-Psychoeducation as a potential framework for supporting the integration of such narratives in therapy. These findings suggest a need for expanded clinical sensitivity to anomalous spiritual experiences, divine gifts within the therapeutic process, as meaningful elements of psychological healing. Full article

This paper examines the intellectual crises of (post-)modern philosophy, proposing a cosmopolitan philosophy as a remedy for the philosophical fragmentation that has contributed to global intellectual and cultural disintegration. Drawing on the ontological framework of Semyon Frank and enriched by Henry Corbin’s comparative philosophy and phenomenological hermeneutics, the paper establishes a new foundation for constructing a cosmopolitan philosophy within a post-foundationalist framework. Frank’s concept of “All-Unity” offers a metaphysical basis that reconciles the universal with the particular, resolving the antinomies of universality versus singularity and historicity versus non-historicity as foundational conditions of the possibility for this philosophy. Corbin’s focus on intuition and the imaginal realm further deepens this approach, enabling the integration of diverse intellectual traditions while honoring their unique and particular contributions. This paper argues that cosmopolitan philosophy can provide a coherent framework for engaging with the complexities of global thought and diverse intellectual traditions, offering a foundation for mutual understanding and addressing the existential crises of contemporary life. Full article

Following philosopher Maurice Merleau-Ponty’s unique phenomenology of embodiment and his understanding of three-dimensional space as existential rather than geometric, the article claims that despite sophisticated algorithmic imaging tools, architectural space as a space of meaningful experience does not subject itself to both two-dimensional and three-dimensional representations and simulations. Merleau-Ponty’s phenomenology is instrumental in helping identify a “blind spot” in contemporary architecture design process. Our experience of built space is always far more saturated (with regard both to the input of the senses and our cultural and personal background) than any sophisticated tool of representation. This paper draws a direct link between the invention of linear perspective and the use of digital three-dimensional visualization and the popular opinion that these are reliable tools with which to create architecture. A phenomenological analysis of Beaubourg Square in Paris serves as a case study that reveals the basic difference between experiencing space from the point of view of the actual subjective body who is present in space and experiencing designed space by gazing at its representation on a two-dimensional screen. Relying more and more on computation in architectural design leads to a rational mathematical conception of architectural space, whereas the human body as the actual experiencing presence of this space is overlooked. This article claims that in cases of great architecture, such as Beaubourg Square in Paris, the lived-experience of the built space is also the experience of bodily presence, which is a unique mode of existential meaning, which cannot be simulated or represented. Full article

The recovery movement in mental health care has played an important role in the recent renewed and growing focus on understanding the function of meaning and spirituality in the context of severe mental illness. Current recovery thinking is firmly embedded in a body of thought according to which people have meaningful lives. It is characterized by various emphases, among which positive transformation. Though valuable and laudable in itself, this bias toward future-oriented improvement leaves our understanding of the nature and implications of a mental health crisis as a crisis in meaning underdeveloped. In this article, we approach recovery from a phenomenological angle and explore mental health crisis as an existential crisis characterized by disruption and radical alteration of sense-making and meaning. In particular, we show how themes of loss and grief are part of this existential crisis and its aftermath. It is argued that themes of loss and grief are crucial aspects of the recovery process. Several fruitful ways are suggested to incorporate those themes. This, it is maintained, provides a more thorough, realistic, integrated, and, therefore, more nuanced view of the complex process of recovery in the context of severe mental illness. Full article

This article attempts to discuss the phenomenological status of love considered as an erotic phenomenon. Is care a kind of desire? A will? A modality of attention? A feeling? Is it rather an existential attitude towards its object? And in this case, how to understand such an attitude? Does Heidegger’s concept of Fürsorge exhaust its nature? It seems necessary to address a specific limitation of fundamental ontology, the equivalency between care and care for oneself, to make room for the possibility of a primary (and not derived) care for another (and also a primary anxiety for another) that seems hardly understandable in Heidegger’s terms. But it also seems necessary to supplement the concept of care with two other “existentials”: unconditional trust and being carried. The article finally examines love as an experience. Full article

The role of background knowledge in human intelligence, knowledge, and consciousness has been a topic of discussion among several philosophers, including Ludwig Wittgenstein, John Searle, Martin Heidegger, and Hubert Dreyfus. Hubert Dreyfus criticizes what he calls the mediational approach and offers the contact theory to clarify the concept within his theoretical framework. In alignment with Heidegger’s existential phenomenological perspective, he posits that our contact and our embodied coping with the world constitute a background by which we become acquainted with preunderstanding that encompasses both prelinguistic and pre-propositional understandings. In this article, Dreyfus’s analysis of background knowledge is criticized by focusing on his latest writings. It is argued that, although Dreyfus claims to be defending horizontal foundationalism rather than vertical foundationalism, he primarily emphasizes the foundational nonlinguistic role of motor intentionality in absorbed coping. Furthermore, it is asserted that nonlinguistic embodied coping alone cannot provide the basis for linguistic communication and a humanly way of understanding. Rather than serving as a foundation, embodied coping is more appropriately situated within a linguistic context, because we perform deeds with words. Full article

The recent publication of Merleau-Ponty’s work from the late Forties contributes valuable material for those interested in reconstructing a specifically Merleau-Pontian theory of value. In this paper, I examine how, in these texts, Merleau-Ponty’s political concerns show themselves to expand upon the famous analysis of the case of Schneider in Phenomenology of Perception. This retroactively offers an opportunity for a normative reading of the case of Schneider and for identifying Merleau-Ponty’s practical philosophy as concerned with preventing and healing agnosia in politics and ethics. On the basis of this negative hypothesis—that the ethical project is to oppose agnosia—it becomes possible to formulate a positive ethics. There, the unpublished texts also expand upon the Phenomenology of Perception: they propose a humanism which relies on the notion of hermeneutic freedom as the chief practical virtue and elaborate, somewhat unexpectedly, an analysis of play as the existential attitude that corresponds to this virtue. I conclude with a meta-ethical assessment of the merits of this ethical construction. Full article

The present work considers the communicative dimensions of intellectual practices in an effort to discern how these practices can take full account of their own placement within and accountability to the human communities and cultures they cultivate. The discussion is framed with a focus on intellectual communities who have struggled against the dominance of Euromodern epistemological orientations that have constructed their own cultures and intellectual practices as irrelevant or, at best inferior. This struggle is a decolonial praxis. The development of communicology during the post-World War II period in the United States is taken up as an approach to theory construction that allows for the fullest possible examination of the very human condition in which thought and action emerge. Chicana and Latina phenomenology constitute a further development of this decolonial praxis consonant with the sensibilities of communicology. Chicana and Latina phenomenology is shown to advance our understanding of philosophy as an intellectual (i.e., communicative) practice that takes place in a world of other human beings to whom we are accountable. Theory construction as it relates to boundary conditions is taken as an important point that spans the all too common gap between the existential and the cultural and aids in constituting a theory construction project that is also a decolonial praxis. Full article

(1) Background: This study describes an exploration of the potential of cultural, religious, and spiritual diversity to trigger one’s psychological self-image and open the possibility of personal identity transformation as a tool for deep intercultural, interreligious, and interspiritual dialog (2) Results: The study provides a philosophical argument for understanding the existential experience of the “unknown” as a stimulus for critical reflection or even for the transformation of personal identity of the individuals involved in such interactions. (3) Methods: The method of phenomenological analysis was employed in this theoretical research. (4) Conclusions: The circumstances were philosophically considered under which the existential experience of the unknown in intercultural, interreligious, and interspiritual contexts can facilitate processes of critical reflection or the transformation of personal identity based on the philosophical distinction between ontic and ontological identity. Full article