Exploration of Everydayness in Schizophrenia: A Phenomenological Approach

Abstract

This article explores everydayness as a specific form of experience of the world and its alterations in schizophrenia. In the field of phenomenological psychopathology, the transformations of subjective experience in schizophrenia have been the subject of a great deal of work, but the relationship between these alterations of subjective experience and the experience of the everyday remains largely unexplored. A phenomenological point of view leads us to explore everydayness as a constitutive framework of experience, one that may be impeded in schizophrenia. The question of the everyday allows us to bridge the gap between the descriptions of subjective experience proposed by phenomenological psychopathology and what is at stake in therapeutic treatment. It seems to us that the work of constructing an individual narrative of the everyday may be a useful psychotherapeutic approach for helping patients rebuild the framework of everydayness.

The felt-presence experience: from cognition to the clinic

“…The phenomenology of FP is heterogeneous, yet the emergence of the experience involves a universal interruption in the 'common-sense' of 'everydayness'. Importantly, FP can be described by those who experience it first-hand [24]: Jaspers [25] described FP experiences (leibhaftige Bewusstheiten) in a clinical population as "patients who have a certain feeling (in the mental sense) or awareness that someone is close by, behind them or above them, someone that they can in no way actually perceive with the external senses, yet whose actual/concrete presence is directly and clearly experienced" [2,26]. Common-sense (ein sehr Selbstverständliches), as introduced by Husserl, is the background milieu or environment which consists of "something taken for granted" as well as "something entirely commonplace."…”

The Everydayness of Instructional Design and the Pursuit of Quality in Online Courses

“…Similar issues have been observed in other fields. Scholars from fields as diverse as athletics (Arndt, 1992;Wacquant, 2004), teaching (Maelan et al, 2020), psychiatry (Troubé, 2021), ethics (Horton, 2008), and philosophy (Lefebvre & Levich, 1987) have drawn comparable conclusions, namely that to fully understand human practices one must attend to "the (too-easily and too-often overlooked) philosophical and empirical importance of ostensibly banal, everyday happenings" of the participants (Horton, 2008, p. 265;emphasis in original). Often, the study of everydayness has taken an informal shape, typically cataloging the quotidian events and activities in which people participate as part of their everyday experience within a domain of practice.…”

“…However, Troubé (2021) recently developed a more formal framework of everydayness. By summarizing and codifying prior work in the area into a model of the dimensions of everydayness, her framework is meant to "guide" study of people's experience "with the everyday," and provide a rigorous basis to "examine the function" of discrete events and activities to assess how they actually fit into people's immersion in the everyday (p. 20).…”

“…(p 44) While prior research in the field of instructional design has acknowledged the existence of everyday, routine tasks associated with course design (Chittur, 2018;Schwier & Wilson, 2010), it has not made such everydayness the direct object of study. This paper reports research into the everydayness of instructional design, drawn from an ethnographic study of online course design at a university in the United States and using the dimensions of everydayness articulated by Troubé (2021) as an interpretive framework, to provide insights into the relationship between such routine practices and designers' pursuit of quality. The specific questions studied were: What kinds of everyday, routine practices do instructional designers engage in during online course design?…”

The Felt Presence experience: From cognition to the clinic

“…The phenomenology of FP is heterogeneous, yet the emergence of the experience involves a universal interruption in the 'common-sense' of 'everydayness'; importantly, FP can be described by those who experience it first-hand [22][23]. Jaspers [24] described FP experiences (leibhaftige Bewusstheiten) in a clinical population as "patients who have a certain feeling (in the mental sense) or awareness that someone is close by, behind them or above them, someone that they can in no way actually perceive with the external senses, yet whose actual/concrete presence is directly and clearly experienced" [2,24].…”