Übersetzung für "Self-reflexivity" in Deutsch

In this case it seems so obvious that therapists need to engage in self-reflexivity.

The look back home emerges as a chance to practice self-reflexivity.

Based on the fine-grained indexical approach to reality that takes care for all contexts of reality due to its immanent openness towards the particulars and the structures in progress within the particulars do occur – including self-reflexivity – the paradigm of transdisciplinarity or the perspective of beyondness reveals itself as a consequence of the consequent realistic indexical-structuaralist approach to reality.

Operating with medial exoticizing image production, migrant movements and neo-colonial economic relationships requires a multiperspectival view: a gaze conscious, on the one hand, of the influences of the colonial historical matrix, one including a self-reflexivity as to its own subjective point of view, on the other hand one pursuing an examination of the current global economic relationships that organize imports and exports through criteria of inclusion and exclusion.

Through the analysis of the performative, linguistic and semiotic matrix of transmodern visual rhetoric, these Visual Studies have achieved a certain decoding of the Malinowskian "staging" thus giving shape to a type of epistemic self-reflexivity that is strategically antiocularcentric.

A continually advancement and perfection of technique combined with ironic self-reflexivity in relation to the computer game medium can be observed in ILL Clan, a New Yorker group of five ardent computer players with experience in improvisational street theatre.

The shooting process is self-reflexivity, which has been generated from western immersion and oriental re-identification.

In the wake of colonialism anthropologists came up with the term self-reflexivity to understand ethnographic limitations and potentials.

Through the analysis of the performative, linguistic and semiotic matrix of transmodern visual rhetoric, these Visual Studies have achieved a certain decoding of the Malinowskian “staging” thus giving shape to a type of epistemic self-reflexivity that is strategically antiocularcentric.

Specifically, it examines self-reflexivity as an effective tool to support qualitative data analysis in light of the multiple dimensions of migration and ethnic research in Europe.

The concept and method called auto-ethnography is an attempt at practicing this self-reflexivity by having a closer look at one's own longings and belongings, with the familiarity that—when viewed from a distance—it can change one's perspective considerably.

Starting with self-portraits of artists in their studios, of which the Collection of the Glarner Kunstverein contains several examples, the topic of self-reflexivity and of visionary work in the huis clos of the studio will be considered and presented in two rooms staged in different ways.

We rely on modern methodologies – including simulations – and we believe that adaptability and self-reflexivity are crucial in today's fast-changing world.

Another reason to engage in self-reflexivity becomes obvious when looking at the history of anthropology.

One possible way to practice self-reflexivity is auto-ethnography, a relatively new concept and method.

Independently of whatever “subject” it treats, art tends to make this self-reflexivity its distinctive or identifying trait, even its raison d’être, in a gesture whose philosophical legitimacy was established by Kant.

This chain of recognition, beginning with self-reflexivity, leading to discursive contemplation and a reflection on language itself, demonstrates the complexity of a topic which post-structuralism has come to be aware of.

The luminic epistemologies that underlie all observation, disappearance, or ethnographic digestion therefore need to be contested and confronted, whether this is done from the logic of anti-luminic decolonial epistemologies or from antiocularcentric self-reflexivity of inter-epistemic dialog itself.

These intellectual and discursive shifts have unsettled disciplines like medieval history, European art history, literature studies, anthropology, generating ruptures of different kinds, and encouraging self-reflexivity and critical distance vis-Ã -vis one's 'given' academic theoretical tools, methods and data.

Transferring this self-reflexivity to the level of culture, we—who study other cultures—should explore our home, the wishes and fantasies it provides us with, the anxieties and angers it causes, the joys and delights of our everyday lives, the gaps between our factual and our fictional homes.