Phenomenological approaches Approches phénoménologiques

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Definition

Phenomenological research approaches represent the concretization of the theoretical teachings of phenomenology and philosophy consecrated to the study of experience. These approaches aim to bring forth qualitative inquiries into phenomena concerning first-person experience, adapting their protocols to the disciplinary field of reference.

Cite: “Phenomenological approaches”, Performascope: Interdisciplinary Lexicon of Performance and Research-Creation, Grenoble: Université Grenoble Alpes, 2021, [online]: http://performascope.univ-grenoble-alpes.fr/en/detail/177589

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Created : 2021-06-09.

Last modified : 2022-06-29.

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« La phénoménologie, c'est l'étude des essences, et tous les problèmes, selon elle, reviennent à définir des essences : l'essence de la perception, l'essence de la conscience, par exemple. Mais la phénoménologie, c'est aussi une philosophie qui replace les essences dans l'existence et ne pense pas qu'on puisse comprendre l'homme et le monde autrement qu'à partir de leur « facticité ». C'est une philosophie transcendantale qui met en suspens pour les comprendre les affirmations de l'attitude naturelle, mais c'est aussi une philosophie pour laquelle le monde est toujours « déjà là » avant la réflexion, comme une présence inaliénable, et dont tout l'effort est de retrouver ce contact naïf avec le monde pour lui donner enfin un statut philosophique. C'est l'ambition d'une philosophie qui soit une « science exacte ». Mais c'est aussi un compte rendu de l'espace, du temps, du monde « vécus ». C'est l'essai d'une description directe de notre expérience telle qu'elle est, et sans aucun égard à sa genèse psychologique et aux explications causales que le savant, l'historien ou le sociologue peuvent en fournir […]. »

Maurice Merleau-Ponty, Phénoménologie de la perception, Paris : Gallimard, 1945, p.I

« A more positive character of the phenomenological approach is that it constitutes a determined attempt to enrich the world of our experience by bringing out hitherto neglected aspects of this experience. Besides, there may be an even deeper motive behind such an omnivorous desire for variety. It might be called: reverence for the phenomena. […] What distinguishes phenomenology from other methods is not so much any particular step it develops or adds to them but the spirit of philosophical reverence as the first and foremost norm of the philosophical enterprise. »

Herbert Spiegelberg, The Phenomenological Movement, Dordrecht : Kluwer Academic, 1994, p.717

« The method of phenomenology can get more specialized, depending on the kind of experience that is being studied. But these four steps are the basic ones:

(1) The epoché or suspension of the natural attitude.

(2) The phenomenological reduction, which attends to the correlation between the object of experience and the experience itself.

(3) The eidetic variation, which keys in on the essential or invariant aspects of this correlation.

(4) Intersubjective corroboration, which is concerned with replication and the degree to which the discovered structures are universal or at least sharable »

Shaun Gallagher, The phenomenological mind, an introduction to philosophy of mind and cognitive science, Londres : Routledge, 2008, p.28

Dance studies
Laura Fanouillet, Univ. Grenoble Alpes, CNRS, Litt&Arts, 38000 Grenoble, France

As a dancer and philosopher by training, my doctoral research examines the initiatory character of site-specific training, in the sense of an understanding of ourselves and of the world revealed on site through the performance of a danced gesture. Very early in my academic career in contemporary philosophy, I was struck by the words of my supervisor Professor Renaud Barbaras, a specialist in Edmund Husserl, Maurice Merleau-Ponty, and Jan Patočka – all benchmark references in the field of phenomenology. Barbaras would go on to direct my master’s research and it is following this influence that the phenomenological approach wove its way into my own thinking, to the extent that it has become a manner of thinking and perceiving that has shed light upon my experience as a dancer and performer. Phenomenology, from the Greek φαινόμενον or ‘that which appears,’ is characterized by a gesture of the spirit, the suspension of the naturalist approach to the world or of belief in an external reality. This gesture, coined epoché by Husserl at the beginning of the 20th century has nothing to do with doubt; it is neither skeptical nor cartesian. It is a reductive operation by which we gain access to pure emergence. In dissolving the edges of things, we thus go back to the very beginning of the intentional relationship by which we experience: always aware of what is other than the self.

This perpetual break from otherness at the heart of our lived experience leads our existence to a state of presence, attentive to the slightest sudden emergence. It is this dimension that seems to me particularly relevant as we seek to describe or transmit the experiences of an actor, dancer, or spectator from an interior perspective of what they feel as well as what passes through them. It allows us to inscribe the expression of a gesture into an immediate correlation between subject and world, both affective and affected. Therefore, on the one hand, the phenomenological approach opens our access to the living spectacle that is our consciousness and, on the other, it plunges us into the movement of our own bodies by the continuous dialogue that it maintains with the bodies of others. These are the two aspects that I am currently focusing on in my PhD research in order to study how dance practices allows us to physically feel the environment and, at the same time, delve into our own nature.

By situating itself at the level of this original interweaving, chiasma, or entanglement, the inscription of sense in the lived body is immediately recognized. It makes it possible to listen to and hear what plays out at the sensory level of our consciousness to movement.

It allows space-time to reclaim the porous malleability of its dilation and restriction. The dancer’s kinesthetic experience can thus be described as a sensation of displacement, not only of their body in space but of their subjectivity in time. This fact allowed me to investigate the site specific as a phenomenon in which body and environment merge, while an image of ourselves is sent back to us by an element of the landscape. It has also led me to inquire into the daily practices of dancers – Imre Thormann and José Suarez el Torombo as part of my research – who have chosen to envision their own lives as a studio – the site where we learn to learn.

More from this author:

Guillaume Allardi, Laura Fanouillet, Le Corps ou le fruit de l’expérience, Paris, Larousse, coll. Philosopher, 2010

Cite this item: Laura Fanouillet, “Phenomenological approaches”, translated by Lauren Fabrizio, Performascope: Interdisciplinary Lexicon of Performance and Research-Creation, Grenoble: Université Grenoble Alpes, 2021, [online]: http://performascope.univ-grenoble-alpes.fr/en/detail/177589

Mary de Chesnay, Nursing Research Using Phenomenology, New York : Springer, 2015

Gloria Dall’Alba dir., Exploring Education Through Phenomenology. Diverse Approaches, Hoboken : Wiley-Blackwell, 2009

Sondra Fraleigh, « A Vulnerable Glance: Seeing Dance through Phenomenology », Dance Research Journal, 23, 1, 1991, pp.11-16

Amedeo Giorgi, The Descriptive Phenomenological Method in Psychology, Pittsburgh : Duquesne University Press, 2009

Daniel Johnston, Theatre and Phenomenology, Londres : Red Globe Press, 2017

John Paley, Phenomenology as Qualitative Research. A critical analysis of Meaning Attribution, Oxford : Routledge, 2018

Katharina Van Dyk, « Usages de la phénoménologie dans les études en danse », Recherches en danse, 1, 2014, [en ligne] : http://journals.openedition.org/danse/607 (09/06/21)

Phillip B. Zarrilli, « Toward a Phenomenological Model of the Actor's Embodied Modes of Experience », Theatre Journal, 56, 4, 2004, pp.653-666 [en ligne] : www.jstor.org/stable/25069533 (05/05/21)