Rod, David, Peter The relationship between perezhivanie and reflecting on *second hand* experience. How does this relationship manifest? What sequences unfold in this process. Rod, a year ago you recommended a book by V. Reddy who was exploring the negotiation of feelings as well as understandings within what is referred to as primary intersubjectivity developing within 2nd person communicative expressions. I recently came across this 6 page summary of V. Reddy's *2nd person* perspective on lived experience as the basic process from which emerges the derived 3rd person perspectives which are *borrowing* the processes previously lived through within 2nd person engagements. The article uses charts which clearly distinguish her perspective from more cognitively oriented accounts >From Reddy's perspective, these borrowed 2nd person processes are profoundly transformed within language games [Wittgenstein's term] acquired as culturally informed skilled practices expressing the giving of reasons. Reddy posits the skill of offering justifications in the 3rd person as derived from 2nd person *I-YOU* encounters previously lived through. Derived justifications borrow the content from 2nd person lived through experiences and use this derived content within the activity of giving reasons. I also noticed she posits two *basic* movements within our emotional 2nd person engagements: *hiding* & *revealing* our selves. As I understand Reddy's position these basic intersubjective orientations continue to play out within more complex cultural-historical informed engagements. Reddy's 2nd person perspective offers one possible approach into the relationship between perhezivanie and activity. Larry On Sun, Mar 18, 2012 at 4:45 AM, Rod Parker-Rees < R.Parker-Rees@plymouth.ac.uk> wrote: > Many thanks for this, David - a really valuable clarification of the > relationship between perezhivanie and activity. I wonder what you would > have to say about the extent to which your second type of reflection is > actually a culturally mediated process of mediation. In other words, > when we practise the activity of reflecting on a 'second-hand' experience, > in order to colour it with the 'body and vitality' of our own spontaneous > concepts, are we 'borrowing' processes which we have picked up, absorbed or > internalised from our experiences of engaging with others (and negotiating > the sharing of feelings as well as understandings)? When we reflect in > tranquility on observed second hand (second body) experiences do we not > have to draw on internalised sociocultural processes to be able to do this? > > All the best, > > Rod > ________________________________________ > From: xmca-bounces@weber.ucsd.edu [xmca-bounces@weber.ucsd.edu] On Behalf > Of David Kellogg [vaughndogblack@yahoo.com] > Sent: 18 March 2012 03:33 > To: xmca > Subject: [xmca] Reflective Meanings > > We have been worrying about how to correctly render the word "переживаний" > in Korean, and above all how to link it to "activity" (because it is clear > to me that Vygotsky saw the one as a reflection upon the other). At the > same time, I have been following the news from Syria, where I witnessed, in > the early nineteen eighties, a similar bloody uprising against the current > leader's father. > > It has been estimated that by the time a child is twelve or thirteen years > old the child has witnessed, on television, several hundred, possibly many > thousands, of simulated murders. We didn't have a television when I was a > kid, but when I first witnessed real murders as a twenty-year-old I > remember thinking that it was "like a movie". > > Of course, when you say that, what it means is that you are undergoing the > visual experience of observing something but that the acutal переживаний, > the lived experience or the feeling of what is happening to you, is somehow > missing. It means almost the same thing as when you say that something is a > dream (I still dream a lot about Syria, and sometimes I dream things that > are very disturbing, but I know that the dreams feel very different from > the way the reality felt). > > Here, it seems to me, we have an almost complete contrast of the two > meanings of reflection. For on the one hand, the scene that you see before > your eyes is a clear reflection; when you say that you feel like a > particularly gruesome or traumatic scene is like a movie or like a dream, > you do not in any way have the sense of watching a movie or dreaming. What > you mean is that you are seeing the sights but not feeling the feelings of > what happens to you; you are lacking the переживаний. > > And it seems to me that there are two ways to interpret that lack that > corresond to the two meanings of the word "reflection". One is to say that > you are not feeling and thinking the experience because you are too busy > directly experiencing it, reflecting it like a mirror or a TV screen or a > flickering image on the back of your dreaming eyelids. > > But the other is that you are not participating in the experience, and > that your first reaction is that you yourself are neither the murderer nor > the murdered one. In other words, it is an experience, but it is not an > activity. And an experience that is not an activity is not a lived > experience: it is like a movie or like a dream. > > It's that SECOND meaning of reflection, which I am almost sure really is a > type of activity, even though it involves no actions and only indirectly > involves verbal meanings, that converts an experience which is not an > activity, into переживаний, or what Wordsworth would call emotion reflected > upon in tranquility. > > David Kellogg > Hankuk University of Foreign Studies > > > > > > > __________________________________________ > _____ > xmca mailing list > xmca@weber.ucsd.edu > http://dss.ucsd.edu/mailman/listinfo/xmca > __________________________________________ > _____ > xmca mailing list > xmca@weber.ucsd.edu > http://dss.ucsd.edu/mailman/listinfo/xmca >
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MARCH 17 2012 REDDY VASUDEVI On Being the Object of the Others Attention FREE.pdf
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