Editing Experience (section)

=== Phenomenology ===
[[Phenomenology (philosophy)|Phenomenology]] is the science of the structure and contents of experience. It studies [[phenomena]], i.e. the appearances of things from the first-person perspective.<ref name="Smith"/><ref name="JoelSmith">{{cite web |last1=Smith |first1=Joel |title=Phenomenology |url=https://iep.utm.edu/phenom/ |website=Internet Encyclopedia of Philosophy |access-date=10 October 2021}}</ref> A great variety of experiences is investigated this way, including perception, memory, imagination, thought, desire, emotion and agency.<ref name="Smith2">{{cite web |last1=Smith |first1=David Woodruff |title=Phenomenology: 2. The Discipline of Phenomenology |url=https://plato.stanford.edu/entries/phenomenology/#DiscPhen |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |access-date=10 October 2021 |date=2018}}</ref> According to traditional phenomenology, one important structure found in all the different types of experience is [[intentionality]], meaning that all experience is ''experience of something''.<ref name="Smith"/><ref name="JoelSmith"/> In this sense, experience is always directed at certain objects by means of its representational contents. Experiences are in an important sense different from the objects of experience since experiences are not just presented but one lives through them.<ref name="Smith2"/> Phenomenology is also concerned with the study of the [[conditions of possibility]] of phenomena that may shape experience differently for different people. These conditions include embodiment, culture, language and social background.<ref name="Smith"/><ref name="JoelSmith"/>

There are various different forms of phenomenology, which employ different methods.<ref name="Smith2"/><ref name="JoelSmith"/> Central to traditional phenomenology associated with [[Edmund Husserl]] is the so-called [[epoché]], also referred to as [[Bracketing (phenomenology)#Husserl and Epoché|bracketing]]. In it, the researcher suspends their judgment about the external existence of the experienced objects in order to focus exclusively on the structure of the experience itself, i.e. on how these objects are presented.<ref>{{cite web |last1=Beyer |first1=Christian |title=Edmund Husserl: 5. The phenomenological epoché |url=https://plato.stanford.edu/entries/husserl/#PheEpo |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |access-date=10 October 2021 |date=2020}}</ref><ref name="JoelSmith"/> An important method for studying the contents of experience is called [[eidetic variation]]. It aims at discerning their [[essence]] by imagining the object in question, varying its features and assessing whether the object can survive this imaginary change. Only features that cannot be changed this way belong to the object's essence.<ref>{{cite book |last1=Drummond |first1=John J. |title=Historical Dictionary of Husserl's Philosophy |date=2009 |publisher=Scarecrow Press |url=https://philpapers.org/rec/DRUHDO |chapter=Eidetic variation}}</ref> [[Hermeneutic phenomenology]], by contrast, gives more importance to our pre-existing familiarity with experience.<ref name="Smith2"/> It tries to comprehend how this pre-understanding brings with it various forms of interpretation that shape experience and may introduce distortions into it.<ref>{{cite journal |last1=Laverty |first1=Susann M. |title=Hermeneutic Phenomenology and Phenomenology: A Comparison of Historical and Methodological Considerations |journal=International Journal of Qualitative Methods |date=1 September 2003 |volume=2 |issue=3 |pages=21–35 |doi=10.1177/160940690300200303 |s2cid=145728698 |language=en |issn=1609-4069|doi-access=free }}</ref><ref>{{cite web |last1=George |first1=Theodore |title=Hermeneutics: 1. Interpretive Experience |url=https://plato.stanford.edu/entries/hermeneutics/#InteExpe |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, Stanford University |access-date=10 October 2021 |date=2021}}</ref><ref>{{cite journal |last1=Sammel |first1=Ali |title=An Invitation to Dialogue: Gadamer, Hermeneutic Phenomenology, and Critical Environmental Education |journal=Canadian Journal of Environmental Education |date=1 January 2003 |volume=8 |issue=1 |pages=155–168 |url=https://cjee.lakeheadu.ca/article/view/244 |issn=1205-5352}}</ref> [[Neurophenomenology]], on the other hand, aims at bridging the gap between the first-person perspective of traditional phenomenology and the third-person approach favored by the natural sciences. This happens by looking for connections between subjective experience and objective brain processes, for example, with the help of brain scans.<ref name="Smith2"/><ref>{{cite journal |last1=Bockelman |first1=Patricia |last2=Reinerman-Jones |first2=Lauren |last3=Gallagher |first3=Shaun |title=Methodological lessons in neurophenomenology: Review of a baseline study and recommendations for research approaches |journal=Frontiers in Human Neuroscience |date=2013 |volume=7 |pages=608 |doi=10.3389/fnhum.2013.00608 |pmid=24133430 |pmc=3794193 |issn=1662-5161|doi-access=free }}</ref><ref>{{cite journal |last1=Berkovich-Ohana |first1=Aviva |last2=Dor-Ziderman |first2=Yair |last3=Trautwein |first3=Fynn-Mathis |last4=Schweitzer |first4=Yoav |last5=Nave |first5=Ohad |last6=Fulder |first6=Stephen |last7=Ataria |first7=Yochai |title=The Hitchhiker's Guide to Neurophenomenology – The Case of Studying Self Boundaries With Meditators |journal=Frontiers in Psychology |date=2020 |volume=11 |pages=1680 |doi=10.3389/fpsyg.2020.01680 |pmid=32793056 |pmc=7385412 |issn=1664-1078|doi-access=free }}</ref>