Fenomenologia-hermenêutica de Paul Ricoeur como referencial metodológico numa pesquisa de ensino em enfermagem

Abstract

Este artigo descreve as principais idéias compreensivo-hermenêuticas de Paul Ricoeur utilizadas como referencial teórico-metodológico na tese "Significados da sensibilidade para o ser-docente-enfermeiro/a no ensinar e aprender a ser e fazer enfermagem à luz da fenomenologia de Maurice Merleau-Ponty". A Pesquisa qualitativa com abordagem fenomenológica mostrou-se adequada, por desvelar os aspectos subjetivos, por meio das entrevistas. O olhar aberto, flexível e particular na intersubjetividade com os entrevistados criou as condições para formulação de categorias de análise possibilitando revelar os significados da sensibilidade. O texto mostra a importância desse referencial, numa pesquisa de ensino em enfermagem, por estar fundamentado na construção de uma ontologia sempre desafiante e criativa do pesquisador.

Violence in the view of young people in the perspective of corporeality and vulnerability

“…For this, numerous readings were undertaken without judgment, with the aim of grasping the meanings which emerged from the accounts in order, in this way, to organize them. [11][12] 2) Reflexive reading: in this stage, an in-depth reading of the text was undertaken. 11 For this, reading was begun with the phrase, followed by the paragraph, followed by the text in full, with the aim of interpreting and understanding the probable meanings present in the text, that is, to identify in them the open and hidden meaning.…”

“…11 For this, reading was begun with the phrase, followed by the paragraph, followed by the text in full, with the aim of interpreting and understanding the probable meanings present in the text, that is, to identify in them the open and hidden meaning. [11][12] 3) Identification of the metaphor: in this stage, the hermeneutic interpretation took place, that is, the point at which the researcher managed to understand the essence of the young peoples' experience in relation to violence. 11 4) Appropriation: this took place when the researcher succeeded in understanding and assimilating the meanings of each message, allowing to become known what had until then been unknown.…”

Preceptor de odontologia e seu papel na formação do profissional de saúde: um estudo fenomenológico

“…Faculdades de Odontologia com programas de ação comunitária estão preparando os alunos para uma melhor atuação nas equipes interdisciplinares para aprimorar o atendimento ao paciente. (Friedrichsen et al, 2014) A fenomenologia vai expor o que é mostrado e esclarecer os fenômenos assim, sugerese elementos fundamentais para a compreensão da fenomenologia a partir de Merleau-Ponty, sendo a descrição do mundo vivido pelo sujeito tal como ele o percebe, a experiência do mundo vivido por alguém e sua descrição e a intencionalidade com determinado jeito de se relacionar com o mundo (Terra et al,2009).…”

Human Care in Light of Merleau-Ponty's Phenomenology

“…The contributions of phenomenology to science are countless and, with respect to health, has caught the attention of many authors, given the humanist and existentialist approach used to create knowledge, which has been created in view of the world experienced and the multiple dimensions involving care in the until now unexplored life experiences. [9][10][11] Although Maurice Merleau-Ponty did not write about care in his works, the resumption of the perception of man as a I can, as a range of possibilities, is a new look at people, the contexts and the experiences of everyone involved in the care.…”

“…13:29 Therefore, it is important to notice that the facticity of man can also appear in the absence, in the presence of someone or something that, when requesting sensitivity, solidarity, respect, compassion, harmony, creativity, art, and intuition, opens space for transformative experiences. [10][11] Hence, this presence, in the form of dialogue, provides the practical success that involves reflection beyond the "how to", moving to "why for" and "why" to take certain action, in order to create more live and offer more dignity in living, as well as individuals capable of discussing health, desires, and possibilities, and collectively establishing their projects of happiness. 2,12 The creation of the individual in care practices happens as a real and intersubjective presence, which identity is undone and rebuild in the relationship with the other that, by imposing a type of resistance, entails new virtues in ourselves and lead us to the knowledge that there are countless possibilities to participate in the construction and reconstruction of identities and strengthen the transforming power of individuals and groups.…”