410 research outputs found
Working with welcome and unwelcome presence in grief
No full text“Hallucinations”, “illusions”, “awareness”, “continuing bonds” - the phenomena that are the focus of this chapter have come under varied descriptions (see Table 1). Some invoke a medical framework of understanding – others suggest spiritual, others still relational connections. Acknowledging that every term evokes a landscape of associated concepts and relevancies we have used the terms “sense of presence” (Steffen & Coyle, 2011) and “experiences of continued presence” (Hayes & Leudar, 2016) in our own doctoral work in order to align with the phenomenal qualities of the experience. Here, we join forces and use the term “sense of presence” to refer to voices and visions of the deceased, smells and feelings of touch relating to the deceased, as well as the “feeling of presence” or “impression of the presence” (first reported by James, 1890, p. 322) that many report that seems at times to be independent of the five senses
Interview with Major Edith Vowell Part 2
No full textAnna Maria Island author included Major Edith Vowell in his book, Combat Nurses of World War II. Here she tells her story, with adventures in Brisbane, Australia, on ships and a GI troop train. She also lists her postwar nursing postings
Culture, contexts and connections: A conversation with Dennis Klass about his life and work as a bereavement scholar
Full text linkThis article is a conversation between Edith Maria Steffen and Dennis Klass, one of the originators of the continuing bonds model in bereavement. Steffen and Klass recently co-edited a new anthology on continuing bonds that follows the developments in the continuing bonds model of grief over the last two decades. Klass got into the field of bereavement studies initially through working with Elisabeth Kübler-Ross and continued by engaging in ethnographic research with a self-help group of bereaved parents. Trying to make sense of the parents’ experiences, he tested different theories against the data from the bereaved parents, which led him to discard conventional theories and instead apply what he saw in Japanese ancestor rituals to the practices of the bereaved parents. Klass discusses how the idea of continuing bonds was born, how the 1996 publication came about, how it was received, and how he took this work further. He looks back on his life and work and looks ahead towards work that still needs to be done. The conversation then turns to Klass’ idea that consolation is a neglected area in bereavement and ends with Klass giving advice to novice bereavement scholars, which could be summarised in his motto, follow the data.© 2018, Informa UK Limited, trading as Taylor & Francis Group. The attached document (embargoed until 28/05/2019) is an author produced version of a paper published in MORTALITY uploaded in accordance with the publisher’s self- archiving policy. The final published version (version of record) is available online at the link below. Some minor differences between this version and the final published version may remain. We suggest you refer to the final published version should you wish to cite from it.</p
Major Edith Vowell 1
No full textThe Vowell family in Ellenton and children's lives with school and church. Along with family life, she tells of her higher education in a Birmingham, Alabama, nursing school. Anna Maria Island author Wyatt Blassingame included Major Vowell in his book "Combat Nurses of World War II"
Interview with Major Edith Vowell
No full textThe Vowell family in Ellenton and children's lives with school and church. Along with family life, she tells of her higher education in a Birmingham, Alabama, nursing school. Anna Maria Island author Wyatt Blassingame included Major Vowell in his book "Combat Nurses of World War II"
Considering anomalous events during bereavement as evidence for survival
Full text linkIt has been noted that experiences of perceived interaction with the dead are common for the bereaved. Surveys have reported that around 50 – 60% of individuals will report that they have had such an experience following a significant death. These reports are spontaneous by their very nature and can involve a variety of experiences, from sensing the presence of the dead, to dreaming about them, seeing apparitions in the waking state, witnessing poltergeist type phenomena, and others. Even so, it is acknowledged that instances of alleged reincarnation where a young child may relay information from a deceased individual have been noted, and sought phenomena such as sittings with mediums and therapy induced experiences suggestive of interaction with the dead could produce information pertaining to survival. However, thischapter will focus purely on spontaneous anomalous experiences occurring following loss.The question remains, what are the ontological roots of such experiences? Mainstream opinions have conceptualized such reports as purely pathological and typical bi-products of a grieving mind. However, is there a case for something more at work? To answer this, we not only need to understand the psychology of bereavement, but indeed the parapsychology ofbereavement as well. This chapter will consider the place of anomalous bereavement experiences in the debate of ‘consciousness and its survival beyond bodily death’ (aka, the survival hypothesis), and what evidence exists from such events which may add weight to the debate and goes beyond current conventional understanding
Implicational meaning (re)creation in bereavement as a lifeworld dialogue:An existential-constructivist perspective
Full text linkThis paper draws on Robert A. Neimeyer’s work on meaning reconstruction in bereavement, focusing on an aspect of meaning that has been termed implicational meaning and developing an account of relevant meaning-making processes against the background of existential understandings of the 4-dimensional ‘lifeworld’ structure. The paper emphasizes that meaning reconstruction in bereavement can be seen as a deeply emotional, transactional and creative process which implies verbal and non-verbal dialogue and transformation across multiple layers and dimensions that can be seen to constitute the person and their lifeworld. It tries to show that applying an existential framework to this process can enhance our understanding of the deeper challenges as well as the potentialities that this process presents, to those living through it and those supporting them with it. © 2018, Taylor & Francis Group, LLC. The attached document (embargoed until 22/05/2019) is an author produced version of a paper published in JOURNAL OF CONSTRUCTIVE PSYCHOLOGY uploaded in accordance with the publisher’s self- archiving policy. The final published version (version of record) is available online at the link. Some minor differences between this version and the final published version may remain. We suggest you refer to the final published version should you wish to cite from it
Prevalence, phenomenology and characteristics of sensory experiences of a deceased spouse: A survey of bereaved older adults
Full text linkSensory and quasi-sensory experiences of the deceased (SED), also called bereavement hallucinations, are common in bereavement, but research detailing these experiences is limited. Methods: An in-depth survey of SED was developed based on existing research and completed by 310 older adults 6-10 months after their spouse died. Results: SED were reported by 42% of the participants with wide-ranging phenomenological features across sensory-modalities. In particular, seeing and hearing the deceased spouse was experienced as very similar to the couple’s everyday contacts before death. SED were endorsed as positive by a majority of experiencers, and the experiences were often shared with family and friends. Discussion: SED are conceptualized as social and relational phenomena, which may comfort the surviving spouse in late-life bereavement, but also provide tangible help to some experiencers. In clinical practice SED may be considered a potential resource for the therapeutic grief process. © 2021, E. Steffen, K. Kamp, H. Spindler, A. Moskowitz. This is an author produced version of a paper published in Omega: Journal of Death & Dying uploaded in accordance with the publisher’s self- archiving policy. The final published version (version of record) is available online at the link. Some minor differences between this version and the final published version may remain. We suggest you refer to the final published version should you wish to cite from it
As colorações da alma na análise da pessoa humana segundo Edith Stein
No full textNeste trabalho, investigamos o conceito de alma e sua importância para a
compreensão da pessoa humana segundo Edith Stein. Mostraremos, a partir de O
problema da empatia (1916), A estrutura da pessoa humana (1932) e Ciência da
cruz (1942), três obras de momentos distintos da vida da autora, um paralelo entre o
modo como ela aprofunda a análise fenomenológica da alma, mantendo-se sempre
vinculada ao método aprendido de Edmund Husserl, e sua vivência existencial de
relação pessoal com Deus. Constatamos que em sua tese de 1916, O problema da
empatia, Edith Stein já havia elaborado uma concepção estrutural da alma que
passa a ser ampliada e aprofundada nas demais obras, sem sofrer grandes
alterações. Desse modo, a análise fenomenológica do conceito de alma
empreendida por Edith Stein nessas obras nos permite apontar para uma notável
coerência e continuidade de seu pensamento nos diferentes períodos de sua vida,
assim como sua estreita vinculação ao método fenomenológico de Edmund Husserl.This study addresses the concept of the soul according to Edith Stein as a foundation
for understanding her notion of human person. We will show through three studies
published by the author at distinctly different moments: Zum Problem der Einfühlung
(1916), Der Aufbau der menschlichen Person (1932) and Kreuzeswissenschaft
(1942)], a parallel between the way she delves into the phenomenological analysis of
the soul, very much influenced by the phenomenological method taught by Edmund
Husserl, and her own existential experience in her intimate relation with God. We
found that in her 1916 thesis, On the problem of Empathy, Edith Stein had already
elaborated a structural concept of soul which, while enhanced and amplified,
remained largely unaltered throughout her subsequent works. Thus, the
phenomenological analysis of the concept of soul manifested in these three works,
allows us to observe a profound coherence and continuity of thought throughout an
significant period of her life, as well as her unswerving adherence to Edmund
Husserl’s phenomenological method
Considering Anomalous Events during Bereavement as Evidence for Survival
No full textIt has been noted that experiences of perceived interaction with the dead are common for the bereaved. Surveys have reported that around 50 – 60% of individuals will report that they have had such an experience following a significant death. These reports are spontaneous by their very nature and can involve a variety of experiences, from sensing the presence of the dead, to dreaming about them, seeing apparitions in the waking state, witnessing poltergeist type phenomena, and others. Even so, it is acknowledged that instances of alleged reincarnation where a young child may relay information from a deceased individual have been noted, and sought phenomena such as sittings with mediums and therapy induced experiences suggestive of interaction with the dead could produce information pertaining to survival. However, thischapter will focus purely on spontaneous anomalous experiences occurring following loss.The question remains, what are the ontological roots of such experiences? Mainstream opinions have conceptualized such reports as purely pathological and typical bi-products of a grieving mind. However, is there a case for something more at work? To answer this, we not only need to understand the psychology of bereavement, but indeed the parapsychology ofbereavement as well. This chapter will consider the place of anomalous bereavement experiences in the debate of ‘consciousness and its survival beyond bodily death’ (aka, the survival hypothesis), and what evidence exists from such events which may add weight to the debate and goes beyond current conventional understanding
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