Student activism is a highly underresearched topic in psychology despite the field’s commitment to studying person–environment interactions and advancing social justice aims. Furthermore, less is known about the ways in which student activists navigate the neoliberal or “corporatized” university in the United States. This research study utilizes a hermeneutic phenomenological qualitative method in order to attempt to describe the experience of being a student activist within a “corporatized” or neoliberal university. The results demonstrate that the apolitical rhetoric and the consumerization of student life, characteristic of neoliberalism in higher education, influence the process through which students become activists and become explicit targets of discipline as well. Students understand their activism in terms of repoliticizing the university and reconfiguring their approach toward education away from consumer metaphors. The results also have significant implications for understanding how the experience of student activism interacts with the other social and economic stressors, simultaneously increasing demands on students while creating possibilities for connectedness and purpose.

This article presents a broad humanistic-existential framework in support of community-orientated, participatory action research. Beginning with Pink Floyd’s The Wall as a pedagogic illustration of the aporia of community, three dispositions are offered for the community researcher: communitas, allopathy, and munificence. Each disposition is shown to be supported by particular shared burdens (hospitality, alterity, finitude, and supplementarity) within existence. From this theoretical framework, a model is provided for what is designated as a hermeneutics of love as a research practice in communities.

People who have sustained brain injury are administered standardized neuropsychological tests designed to evaluate brain dysfunction. Phenomenology is a descriptive method that seeks to explicate people's lived experience and hence goes beyond the realm of mere brain function. Our method of neurophenomenological assessment mitigates the dangers of reducing people to brain dysfunction, and facilitates collaborative assessment of people who have brain injury. We offer examples of how clinicians can supplement their understanding of brain-injured people, and we report concrete suggestions that relate to these clients' everyday lives. NeurophenomenologyMerleau-Ponty (1942) first made a case for the shared understanding of phenomenology and neuropsychology. He endeavored to understand human perception in relation to how consciousness is indivisible from our bodies and world. This allowed the possibility of understanding how psychological embodiment is related to the causal and material perspectives in brain science. Merleau-Ponty could be considered the first neurophenomenologist (Varela et al, 1991). However, Varela (1996) first formulated the term neurophenomenology. By incorporating Merleau-Ponty's (1962) work, and the findings of cognitive neuroscience, Varela hoped to further understand consciousness and what he called the embodied mind (Varela etal, 1991).Phenomenology began primarily as a study of consciousness or essences (Husserl, 1913). Further, much of the literature about the interrelationship.of phenomenology with cognitive science or neurology has been about consciousness (

No abstract

No abstract