Member-only story

Levinas' Wonder and Autoethnography: Unveiling the Interplay between Psychology and the Other

Henry David Thoreau

·17.4k Followers· Follow

Published in Beyond Clinical Dehumanisation Towards The Other In Community Mental Health Care: Levinas Wonder And Autoethnography (Psychology And The Other)

5 min read · 1 month before

425 View Claps

29 Respond

Save

Listen

In the realm of philosophy and psychology, the concept of the Other stands as a pivotal and enigmatic force. Emmanuel Levinas, a 20th-century French philosopher, has profoundly shaped our understanding of the Other through his groundbreaking work on ethics and intersubjectivity. This article explores the profound interplay between Levinas' philosophy, particularly his notion of wonder, and the field of autoethnography, an introspective research method that examines the researcher's own experiences and interactions.

Beyond Clinical Dehumanisation towards the Other in Community Mental Health Care: Levinas, Wonder and Autoethnography (Psychology and the Other)

by Catherine A. Racine

5 out of 5

Language	:	English
File size	:	2480 KB
Text-to-Speech	:	Enabled
Screen Reader	:	Supported
Enhanced typesetting	:	Enabled
Word Wise	:	Enabled
Print length	:	220 pages

Levinas' Philosophy of Wonder

At the heart of Levinas' philosophy lies the concept of "wonder." Wonder, for Levinas, is not merely a fleeting emotion but a fundamental ontological experience. It is the primordial encounter with the face of the Other, a moment that transcends rational understanding and opens us up to the depths of our ethical responsibility.

In his seminal work, "Totality and Infinity," Levinas argues that wonder is an encounter with the Other that disrupts our totalizing tendencies. It is a recognition of the Other's irreducible alterity, their uniqueness and inherent value. Wonder compels us to recognize the Other's freedom and autonomy, thereby fostering a profound ethical obligation.

Autoethnography as a Method

Autoethnography has emerged as a significant research method in psychology and social sciences, offering researchers a unique way to explore their own experiences and interactions within the context of broader social and cultural phenomena. By reflexively examining their own subjectivities, autoethnographers seek to gain insights into the complexities of human experience and the ways in which individuals navigate the social world.

Autoethnography aligns closely with Levinas' philosophy of wonder in its emphasis on the researcher's own experiences as a source of knowledge and understanding. By engaging in self-reflection and introspection, autoethnographers strive to uncover the hidden dimensions of their own existence, including their encounters with the Other and the ways in which these encounters shape their ethical and relational practices.

Intersection of Wonder and Autoethnography

The intersection of Levinas' wonder and autoethnography opens up new avenues for exploring the complex interplay between psychology and the Other. By incorporating Levinas' notion of wonder into autoethnographic research, psychologists can gain a deeper understanding of the ethical dimensions of human relationships and the ways in which these relationships shape our identities and experiences.

Autoethnography, with its focus on personal experience and reflexivity, provides a fertile ground for examining the phenomenological aspects of wonder. Researchers can use autoethnographic methods to capture the lived experiences of wonder, exploring how these experiences disrupt our preconceptions and challenge our understandings of ourselves and others.

Ethical Implications

The integration of Levinas' wonder and autoethnography has profound ethical implications for psychology. Wonder, as a transformative experience, can lead to a heightened awareness of the Other's vulnerability and ethical claims. By fostering an appreciation for the alterity of the Other, autoethnographic research informed by Levinas' philosophy can contribute to the development of more ethical and compassionate practices in psychology.

Moreover, the emphasis on self-reflexivity in autoethnography aligns with Levinas' ethical notion of responsibility. By critically examining their own experiences and interactions, researchers can become more attuned to the ethical implications of their research and the ways in which it might impact the participants involved.

The convergence of Levinas' wonder and autoethnography offers a powerful framework for exploring the intricate relationship between psychology and the Other. By embracing wonder as a fundamental ontological experience and using autoethnography as a method for self-reflection, psychologists can gain deeper insights into the ethical dimensions of human interactions and the ways in which these interactions shape our understanding of ourselves and the world around us.

This transformative approach to psychology has the potential to cultivate a more ethical and compassionate society, one that recognizes the irreducible value of every individual and the profound responsibility we have towards each other.

A Graphic Depicting The Intersection Of Levinas' Philosophy And Autoethnography, With An Emphasis On The Concept Of Wonder And Its Ethical Implications Beyond Clinical Dehumanisation Towards The Other In Community Mental Health Care: Levinas Wonder And Autoethnography (Psychology And The Other)