546425
research-article2014
NSQXXX10.1177/0894318414546425Nursing Science QuarterlyLetcher / Teaching-Learning Processes
Teaching-Learning Processes
Imagination: Innovating the Could Be
Nursing Science Quarterly 2014, Vol. 27(4) 287–291 © The Author(s) 2014 Reprints and permissions: sagepub.com/journalsPermissions.nav DOI: 10.1177/0894318414546425 nsq.sagepub.com
Deborah C. Letcher, RN; PhD
Abstract Imagination is powerful. It may bring questions to mind or bring clarity to wondering about something. Imagination may bring new thought, new ideas, and new possibles to day-to-day thinking, contemplation, and being. In this column, imagination will be explored first through a nursing perspective and then examined through the lens of philosophers and other great thinkers. The column concludes with discussion of imagination as it relates to the Humanbecoming Teaching-Learning Model. Keywords imagination, Parse, teaching-learning His teeth needed work. He had rough hands, fat sideburns, blackhorn-rimmed spectacles, a pair of mustard-colored trousers, an ugly brown-and-purple striped shirt. He looked as if he’d stepped down off a Greyhound bus from 1964, and from some place where he’d done mostly custodial duties. And he was completely irresistible. (Ford, 1998, p. 1)
What role does imagination hold in our lives? Is imagination part of what unfolds in our not-yet? Imagination may bring questions to mind as what if and what might be. Imagination may bring clarity to wondering about something. Imagination may bring new thought, new ideas, and new possibles to day-to-day thinking, contemplation, and being. Imagination! Have you wondered what could be?
A Nursing Perspective and Imagination Rosemarie Rizzo Parse (2011) as author of the humanbecoming school of thought teaches that the emerging now is cocreated with humanuniverse where new possibles emerge in unboundedness and boundarylessness. Underpinnings for understanding new possibles from the humanbecoming perspective include illimitability, paradox, freedom, and mystery. Illimitability represents blurred boundaries and endless possibilities of becoming. Paradox exists in the ebb and flow of preferred patterns when connecting-separating with the familiar-unfamiliar. Freedom in personal choosings embrace prized values in living intimately by persons. “Mystery is the unexplainable, that which cannot be completely known unequivocally. It is a puzzlement, an impenetrable” (Parse, 2007, p. 309). The ontology of humanbecoming includes the principle, “structuring meaning is the imaging and valuing of languaging” (Parse, 2011, p. 1) Imaging with humanuniverse involves explicitness in knowing that which is most clearly understood. It also involves tacitness, whereby the emergence of understanding something new grows more clearly.
“Explicit-tacit imaging is a paradoxical pattern preference as meanings emerge for persons while living moments unfold” (Letcher, 2013, p. 83). While imaging new possibles, meanings of the emerging now become clearer with explicit-tacit knowing. Living moments in the emerging now entails reflective-pre-reflective contemplation. Reflective contemplation is explicit in knowing reality as personally lived and construed. Pre-reflective contemplation is tacit knowing in un-assumed ways that shapes meaning (Parse, 1998, 2011). Parse (1998) conveyed that, “through creative imagining, one can picture—that is, see, hear, and feel—what a situation might be like if lived in a different way” (p. 74). The humanbecoming perspective offers a description of imaging and imagining in the emerging now. There are connections to imagination in nursing research studies from the humanbecoming perspective analyzed by Doucet and Bournes (2007). Their summary of 93 humanbecoming-guided research studies (1985-2006) surfaced, anticipating possibles is visioning the not-yet, as one of the themes as a result from this study. From a humanbecoming perspective, imaging is inherent in the imagination of what could be. Has imaging been a part of your imagining what could be?
Imagination and Other Perspectives Many great thinkers have written about imagination. Plato suggested that imagination was the lowest of mental ability (Bundy, 1927). Referenced as father of philosophy, Plato held reservations regarding imagination (Murray, 1986). He pondered beauty believing that reflections of beauty early in life create thoughts (Gelb, 2003). Aristotle posed Contributing Editor: Barbara Backer Condon, RN, PhD, Professor of Nursing, Briar Cliff University, 3303 Rebecca Street, Sioux City, Iowa, 51104. Email: [email protected]
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that imagination ranked between intellect and perception, referencing it as middle-ranged in one’s mental capacity (Murray, 1986). Medieval and Renaissance times acknowledged relatedness between memory and imagination. Kant named two memory types to include perceptual apprehension and conceptual thinking (Bundy, 1927). Aesthetic thinking progressed through phenomenology with works of Husserl (1913/1956), Brentano, Kraus, and McAlister (1974). As the concept of situated freedom became noteworthy in efforts to understand imagination, ethics surfaced as a key component in communication (Murray, 1986). Chesterton (1936) expanded understanding of imagination as an apologist, storyteller, poet and critic in his linking of imagination to faith. He understood imagination to be far from logic whereby its artfulness provided fulfillment and sanity. Furthermore, he believed prudence was necessary in living one’s existence through story and fairytales noting ethical notions of the unexplainable; person as artform; beauty amid imperfection; humility, restraint; and the sacredness and preciousness of all that is good. Sartre (1948) wrote about images as he articulated his ideas on imagination. He discussed his thoughts in Psychology of Imagination. He made note that perceptions can be misleading while he believed images are real. “The image is defined by its intention” (p. 81). It is through thinking that meaning and synthesis deepens understanding of an image. He highlighted that consciousness while “being-inthe-world” (pp. 269-270) must be free in ability to imagine. He believed that as consciousness comes to know a new reality through life experiences, people are motivated to create what is not yet real. Clinical psychology and law have acknowledged imagination. From a clinical psychology perspective, Freud (1900/ trans 1958) highlighted the importance of imagination in human understanding. Jung (1953/1975) posited imaginative thinking as core in becoming who we are as humans. In the case of law, attorneys have frequently made their case by presenting story, cases, metaphors, and imagining what may have been possible, what may have taken place (Tracy, 1981). Even when trying to be rational in living life, imaginative thought is present (Murray, 1986). Hofstadter (1967) described human imagination as an “organ of actuality” (Murray, 1986, p. 62). No matter the concept or way a thought is carried out, imagination takes place in the journey of coming to understand. Imagination helps make connections between perceptions and to explain what it being in the world means (Hofstadter, 1967). Hofstadter highlights imagination as significant—interlacing experiences and depending understandings. Contributions from Plato to Sartre built perspective supporting the existence of boundaries of the imaginary and that of personal reality. Casey (1976) advanced further understanding of imagination through phenomenological study. He suggested that imagination is intentional and he highlighted the importance
of the process versus the product. He distinguished between imagining which provides detail, imagining-that which brings context, and imagining-how which addresses the living nature of being with a situation. Casey suggested that imagination is part of perception, contributing to ongoing special settings. It is through imagination that a desired moment is filled in with detailed intent. He believed that the desired moment is only complete when the moment occurs. Casey made note that imagination and creativity are distinctly different yet can occur simultaneously. He posed that the context for imagination is endless and indefinite as the mind freely moves with variable and multiple situations. He commented, “Pure possibility is one of the most critical, controversial, and complex essential traits of imagination” (p. 111). Casey believed that imagining is free from absolutes and precision. Future moments are open to imaginative pondering for what could be. Knowles (1985) differentiated imagination from fantasy. He believed that perception has a role—embracing desire and intent whether physical, intellectual, or meditative. Knowles viewed fantasy as separate from contextual components of life. He described fantasy as daydreams, wishful thoughts, even delusions or hallucinations. He believed that fantasies emerge for humans when life circumstances are difficult to face and fear of such is present. According to Knowles, fear cannot exist when experiences take place with love, hope, and imagination. Imaginative mode moves thinking beyond failure. We find ourselves able to risk and move into uncertainty. Knowles described the imaginative mode to embrace freedom, chaos, the uncertain, and inspiring moments. The imaginative mode brings to life an interactive reality. Imagination brings a sense of purpose while living interactive realities of life. Imagination brings forth possibilities while considering what could be. Murray (1986) made note that imagination exists alongside traditional science. He suggested that imagination is of a different paradigm than that of objective, rational, and logical reasoning. He wrote that imaginative thinking utilizes metaphors as the inconceivable is considered and decisions are suspended. Ambiguity, discovery, and altered thought are embraced while the unimaginable is considered. Possibilities are plentiful within the context of imagination. Imagining what could be reaches beyond traditional explanations. Postmodern thought contrasted many of these Western notions. Kearney (1987) described this time as representing a philosophy of human imagination deconstruction. He introduced the concept of ethical duty and highlighted the importance of recognizing how individuals are asked to take a position—informed by images and personal reality. Kearney believed that ethical imagination involves a basis of human rights rather than a foundation of predicted logic. He described ethical imagination as something more where “beyond the mask there is a face” (p. 43). The belief that unique humanness is brought forward with critical imagination and there is much to learn while with others. Kearney
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Letcher / Teaching-Learning Processes (1987) believed that hermeneutic imagination emerged from past and future narratives. Humanness was seen more than a copy of another. Poetic imagination was also described at this time to include willfulness and inventive discovery. These times informed the belief that imagined dreams could become reality. Theorist Lynch (1985) believed that imagination unites the past, present, and future whereby memory informs the sense of self. He suggested that faith abides in living memories and new glories emerge from discovery of the new. He noted, when we remember, we are rooted in our history and events from that time. A link to Christianity exists as highlighted in the central action of the Eucharist statement, “Do this in memory of me” (p. 70). Imagination brings mystery both in faith journeys and theologian conceptualizations of religious unknowns (Tracy, 1981). Kirkegaard (1980) taught that possibilities are vast in the face of imagination, and when created with faith in God, anything is possible. Additional perspectives of imagination have been offered when creative thought and learning take place. Mellou (1995) believed that creativity and imagination are closely related and are complex concepts not easily measured or observed. Together, growth in discovery and knowing brings new possibilities as imaginative activities serve in the creative process of imagination. Warburton (1998) highlighted the role of imagination in education. She believed ideas are generated within the complexity of imagination. Imagination offers opportunity to invent new understanding, interpretation, expression, places, and accomplishments. Imagined inquiry and curiosity emerges as challenges to a new idea or unexpected happenings take place. Cognitive, emotive, and volitional distinctions were discussed by Hernadi (2002) as imaginative worldmaking. Over centuries, oral tradition in the cognitive sense has been informed through cultural experiences. Written works have surfaced through creativity and cocreated thinking. “Playful traffic” (p. 26) has occurred in our journey of imagination when encountering literary works such as orations, musical lyrics, and witticisms. Interaction with such works by those who have come before us has informed plans, collaboration, decision-making, and our ability to be sensitive and empathetic. Emotive and volitional dimensions of worldmaking encompass feelings and behaviors that aid in our projection of self or for others. As we imagine what could be we ponder the meaning of experiences (Raffel, 2004) and express our understandings in new ways. Distinctions have been made between imagination with knowledge as well as imagination with authenticity. From a scientific perspective, Van Woudenberg (2006) suggested that knowledge is cognitive where imagination is artistic in nature. “Knowing implies truth, imagining does not” (p. 151). He links the two by explaining that imagination informs knowing as it shapes areas such as thought, standards, truth, and self. Dirkx (2006) reflected on imagination and posited
that authenticity is important to consider for self and in the role of teacher as imagination, authenticity, and emotions are interrelated. Reflection on why actions and feelings transpire during the teaching-learning process is important. Imaginative engagement fosters authenticity. Understanding more deeply the why, the what, and the surprise deepens one’s authenticity within one’s soul. According to Dirkx, a wiser teacher-learner emerges in the exploration of hazy understandings on the journey toward clearer knowing. Imagination, knowledge, and authenticity add clarity to knowing. Great thinkers have offered several theoretical explanations on imagination. Imagination elicits freedom to ponder beyond current understandings. Imagination brings freedom to explore thoughts, ideas, and actions. The experience of imagination moves beyond the familiar—to novel, newfound insights and perspectives. Imagination invites consideration for something new, something beyond what exists—something that could be. Imagination brings opportunity for new discovery including learning more about self. With imagination there emerges hope for new possibilities— a common theme throughout these diverse viewpoints.
Imagination and Teaching-Learning: Scholarly Connections Scholarly connections of these diverse views are discussed from the lens of humanbecoming. The Humanbecoming Teaching-Learning Model is composed of essences paradoxes, and processes (Parse, 2013b). Related ideas and findings with regard to imagination are weaved with the teaching–learning processes of: (a) living with ambiguity; (b) appreciating mystery; (c) potentiating integrity; (d) weaving illimitability; (e) honoring wisdom; and (f) witnessing unfolding (Parse, 2013b).
Living with Ambiguity Parse (2004) stated that living with ambiguity “is momentto-moment moving with the vague. It is being patient with what is not yet clear in coming-to-know something” (p. 34). Living with ambiguity is not being sure—being uncertain or unclear about something. It is living in the emerging moment while teaching-learning unfolds new knowing. New knowing becomes clearer when imagining what could be. Tacit knowing becomes more explicit as imagination brings about thoughts, ideas, and new possibilities (Hall & Hart, 2004). “Imagining is structuring a scenario in which a change is already made, trying it on, getting a feel for it, seeing what a change might be like through anticipatory projecting” (Parse, 1998, p. 74). Living with ambiguity in teaching-learning is being with the emerging now as what is known shifts with new meanings, understandings, and coming to know—imagining what could be.
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Appreciating Mystery “Appreciating mystery is apprehending with awe the venerated unfathomable. Humans are mysteries. . . . In teachinglearning wonder and awe arise with discovery and with the knowing that nothing can be fully understood” (Parse, 2004, p. 34). Appreciating mystery is trusting the process of not knowing clearly what is emerging in a situation, an understanding, or a way of being. It is the intention to embrace the abyss fraught with fogginess, uncertainty, and the unknown. Grilles and Glisky (2010) found that memorable moments are enhanced when imagined, even when living with severely memory-limited abilities. Senses and feelings when imagined in the process deepen what is memorable. Appreciating mystery in teaching-learning is honoring the emerging moment, even when it is puzzling, and taking it all in with reverence, wonder, and imagination.
Potentiating Integrity Parse (2004) described that “potentiating integrity is strengthening a oneness of purpose. The teaching-learning process is fortified when intentions are respected” (p. 35). Potentiating integrity is honoring efforts when faced with tough choices. It is persevering through challenging times while living core values. Potentiating integrity is embracing resolve while enduring stimulating, perplexing, and thoughtprovoking ideas and requests. Potentiating integrity is being actively engaged with community while living patterned preferences confirming, “the specific values by which a person is known” (Parse, 1998, p. 74). Potentiating integrity in teaching-learning entails staying the course in cocreated moments while imagining what could be.
Weaving Illimitability Parse (2013b) stated that weaving illimitability “is unbounded interfacing” (p. 1). In teaching-learning there is an ebb and flow—languaging, imaging, and valuing while living pattern preferences in the midst of revealing-concealing, enablinglimiting, and connecting-separating in community (Parse, 1998, 2013a). Creative ideas surface with blended perspectives. Root-Bernstein and Root-Bernstein (2006) found that persons who participated in imaginative worldplay as a child were more apt to be creative as adults in similar situations. New possibles emerge and deepened meanings are woven while free to imagine beyond that which is implicitly known. Weaving illimitability in teaching-learning unfolds while imagining what could be with humanuniverse.
Honoring Wisdom Parse (2004) explained that “honoring wisdom is revering sagacity. The wisdom of all present on the teaching-learning journey is respected, since all humans have unique inherent
wisdom” (p. 35). Honoring wisdom is holding in high regard the knowing of an “individual’s wisdom that inspires, pushes, and configures patterns (Parse, 2013a, p. 114). Wisdom “isn’t something one has or achieves, but rather what one does moment by moment” (Blatner, 2005, p. 29). Honoring wisdom in teaching-learning is revering what is unfolding moment to moment. It is veneration for deepened understanding of living quality, “individuals’ core whatness, the stuff of a life” (Parse, 2013a, p.112). Honoring wisdom in teaching-learning includes taking pause and being present as carefully considered and imagined possibles unfold.
Witnessing Unfolding Parse (2004) stated that witnessing unfolding is “profoundly attending with the everchanging. Attending is listening intently in teaching-learning dialogue as new meanings are co-invented” (p. 35). Witnessing unfolding in teachinglearning surfaces new understandings for all involved in the emerging moment. It entails honorable consideration for what is being discovered. Witnessing unfolding is being still in coming to know something new. It is paying attention to what is emerging. It is acknowledging what is more clearly becoming known moment to moment. Witnessing unfolding in teaching-learning involves imaging as new ideas and possibles emerge.
Conclusion Multiple perspectives have been explored regarding imagination. A summary of theoretical literature review and connections to teaching-learning has provided information for expanded understanding. Imagination brings vast possibilities for all levels of learning as teachers-learners. There is great opportunity for nurses to consider ways to weave imagination with teaching-learning. Nurses can bear witness to persons living with ambiguity during uncertain times. Imagining what could be may surface clarity to what was once not clear. By appreciating mystery in life journeys nurses may discover new understandings that may have otherwise been missed. Imagining may surface new insight for understanding the unfamiliar. Potentiating integrity honors what is important to others. Imagining how something might be with others may surface new strength to someone’s day. As nurses weave illimitability in living the art of nursing an ebb and flow of new knowing may emerge when imagining what could be. Honoring wisdom acknowledges the noble regard for unfolding moments as nurses are present with others. Imagining informs moment to moment shifts in understandings. The opportunity for witnessing unfolding is abundant for nurses. New health challenges, new funding models, changes in reimbursement, and daunting, unfamiliar requests all require solemn contemplation. Imagination brings unfounded possibilities in the discovery of what could be.
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Letcher / Teaching-Learning Processes Declaration of Conflicting Interests The author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this editorial.
Funding The author received no financial support for the research, authorship, and/or publication of this editorial.
References Blatner, A. (2005). Perspectives on wisdom-ing. ReVision: A Journal of Consciousness and Transformation, 28, 29-33. Brentano, F. C., Kraus, O., & McAlister, L. L. (1974). Psychology from the Empirical Standpoint: International library of philosophy and scientific method. University of Michigan: Routledge. Bundy, M. W. (1927). The theory of imagination in classical and medieval thought. Urbana: University of Illinois, Studies in Language and Literature. Casey, E. S. (1976). Imagining: A phenomenological study. Bloomington: Indiana University Press. Chesterton, G. K. (1936). Orthodoxy. Garden City: Doubleday. Dirkx, J. M. (2006). Authenticity and imagination. New Directions for Adult and Continuing Education, 3, 27-39. Doucet, T. J., & Bournes, D. A. (2007). Review of research related to Parse’s theory of human becoming. Nursing Science Quarterly, 20, 16-32. doi: 10.1177/0894318406296805 Freud, S. (1900/trans. 1958). The interpretation of dreams. Vol. IV. In J. Strachey (Ed.), London: The Hogarth Press. Ford, R. (1998). Ray’s own story. The Observer Review, 1-4 Gelb, M. (2003). Discover your genius: How to think like history’s ten most revolutionary minds. New York: Quill HarperCollins. Grilles, M. D., & Glisky, E. L. (2010). Self-imagining enhances recognition memory in memory-impaired individuals with neurological damage. Neuropsychology, 24, 698-710. Hall, V., & Hart, A. (2004). The use of imagination in professional education to enable learning about disadvantaged clients. Learning in Health and Social Care, 3, 190-202. Hernadi, P. (2002). Why is literature: A coevolutionary perspective on imaginative worldmaking. Poetics Today, 23, 21-42. Hofstadter, A. (1967). Imagination—organ of actuality. Review of Existential Psychology and Psychiatry, 7, 42-61. Husserl, E. (1913/trans. 1956). Ideas: General introduction to pure phenomenology. W. R. Boyce Gibson translator. New York: Macmillan.
Jung, C. (1953/1975). Two essays on analytical psychology. Princeton: Princeton University Press. Kearney, R. (1987). Ethics and the postmodern imagination. Thought, 62(244), 39-58. Kierkegaard, S. (1980). In H. V. Hong & E. H. Hong. (Eds.). The sickness unto death: A Christian psychological exposition for upbuilding and awakening. Princeton: Princeton University Press. Knowles, R. (1985). Fantasy and imagination. Studies in Formative Spirituality, 6, 53-63. Letcher, D. C. (2013). Searching for an answer: A humanbecoming research study. (Doctoral Dissertation). South Dakota State University; Brookings, SD. Lynch, W. (1985). Imagination: Past, present, future in one piece. Studies in Formative Spirituality, VI(1), 65-72. Mellou, E. (1995). Creativity: The imagination condition. Early Childhood Development and Care, 114, 97-106. Murray, E. L. (1986). Imaginative thinking and human existence. Pittsburg: Duquesne University Press. Parse, R. R. (1998). The human becoming school of thought: A perspective for nurses and other health professionals. Thousand Oaks: SAGE. Parse, R. R. (2004). A human becoming teaching-learning model. Nursing Science Quarterly, 17, 33-35. Parse, R. R. (2007). The humanbecoming school of thought in 2050. Nursing Science Quarterly, 20, 308-311. Parse, R. R. (2011). The humanbecoming modes of inquiry: Refinements. Nursing Science Quarterly, 24, 11-15. Parse, R. R. (2013a). Living quality: A humanbecoming phenomenon. Nursing Science Quarterly, 26, 111-115. Parse, R. R. (2013b). The humanbecoming teaching-learning model. Institute of Humanbecoming. Raffel, S. (2004). Imagination. Human Studies, 27, 207-220. Root-Bernstein, M., & Root-Bernstein, R. (2006). Imaginary worldplay in childhood and maturity and its impact on adult creativity. Creativity Research Journal, 18, 405-425. Sarte, J. P. (1948). The psychology of imagination. New York: Philosophical Library, Inc. Tracy, D. (1981). The analogical imagination: Christina theology and the culture of pluralism. New York: Crossroad. Van Woudenberg, R. (2006). Introduction: Knowledge through imagination. Metaphilosophy, 37, 151-161. Warburton, J. (1998). Reasoning and imagined possibility: A role for imagination in education. Prospero: A Journal of New Thinking in Philosophy for Education, 4(2), 89-92.
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research-article2014
NSQXXX10.1177/0894318414546425Nursing Science QuarterlyLetcher / Teaching-Learning Processes
Teaching-Learning Processes
Imagination: Innovating the Could Be
Nursing Science Quarterly 2014, Vol. 27(4) 287–291 © The Author(s) 2014 Reprints and permissions: sagepub.com/journalsPermissions.nav DOI: 10.1177/0894318414546425 nsq.sagepub.com
Deborah C. Letcher, RN; PhD
Abstract Imagination is powerful. It may bring questions to mind or bring clarity to wondering about something. Imagination may bring new thought, new ideas, and new possibles to day-to-day thinking, contemplation, and being. In this column, imagination will be explored first through a nursing perspective and then examined through the lens of philosophers and other great thinkers. The column concludes with discussion of imagination as it relates to the Humanbecoming Teaching-Learning Model. Keywords imagination, Parse, teaching-learning His teeth needed work. He had rough hands, fat sideburns, blackhorn-rimmed spectacles, a pair of mustard-colored trousers, an ugly brown-and-purple striped shirt. He looked as if he’d stepped down off a Greyhound bus from 1964, and from some place where he’d done mostly custodial duties. And he was completely irresistible. (Ford, 1998, p. 1)
What role does imagination hold in our lives? Is imagination part of what unfolds in our not-yet? Imagination may bring questions to mind as what if and what might be. Imagination may bring clarity to wondering about something. Imagination may bring new thought, new ideas, and new possibles to day-to-day thinking, contemplation, and being. Imagination! Have you wondered what could be?
A Nursing Perspective and Imagination Rosemarie Rizzo Parse (2011) as author of the humanbecoming school of thought teaches that the emerging now is cocreated with humanuniverse where new possibles emerge in unboundedness and boundarylessness. Underpinnings for understanding new possibles from the humanbecoming perspective include illimitability, paradox, freedom, and mystery. Illimitability represents blurred boundaries and endless possibilities of becoming. Paradox exists in the ebb and flow of preferred patterns when connecting-separating with the familiar-unfamiliar. Freedom in personal choosings embrace prized values in living intimately by persons. “Mystery is the unexplainable, that which cannot be completely known unequivocally. It is a puzzlement, an impenetrable” (Parse, 2007, p. 309). The ontology of humanbecoming includes the principle, “structuring meaning is the imaging and valuing of languaging” (Parse, 2011, p. 1) Imaging with humanuniverse involves explicitness in knowing that which is most clearly understood. It also involves tacitness, whereby the emergence of understanding something new grows more clearly.
“Explicit-tacit imaging is a paradoxical pattern preference as meanings emerge for persons while living moments unfold” (Letcher, 2013, p. 83). While imaging new possibles, meanings of the emerging now become clearer with explicit-tacit knowing. Living moments in the emerging now entails reflective-pre-reflective contemplation. Reflective contemplation is explicit in knowing reality as personally lived and construed. Pre-reflective contemplation is tacit knowing in un-assumed ways that shapes meaning (Parse, 1998, 2011). Parse (1998) conveyed that, “through creative imagining, one can picture—that is, see, hear, and feel—what a situation might be like if lived in a different way” (p. 74). The humanbecoming perspective offers a description of imaging and imagining in the emerging now. There are connections to imagination in nursing research studies from the humanbecoming perspective analyzed by Doucet and Bournes (2007). Their summary of 93 humanbecoming-guided research studies (1985-2006) surfaced, anticipating possibles is visioning the not-yet, as one of the themes as a result from this study. From a humanbecoming perspective, imaging is inherent in the imagination of what could be. Has imaging been a part of your imagining what could be?
Imagination and Other Perspectives Many great thinkers have written about imagination. Plato suggested that imagination was the lowest of mental ability (Bundy, 1927). Referenced as father of philosophy, Plato held reservations regarding imagination (Murray, 1986). He pondered beauty believing that reflections of beauty early in life create thoughts (Gelb, 2003). Aristotle posed Contributing Editor: Barbara Backer Condon, RN, PhD, Professor of Nursing, Briar Cliff University, 3303 Rebecca Street, Sioux City, Iowa, 51104. Email: [email protected]
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that imagination ranked between intellect and perception, referencing it as middle-ranged in one’s mental capacity (Murray, 1986). Medieval and Renaissance times acknowledged relatedness between memory and imagination. Kant named two memory types to include perceptual apprehension and conceptual thinking (Bundy, 1927). Aesthetic thinking progressed through phenomenology with works of Husserl (1913/1956), Brentano, Kraus, and McAlister (1974). As the concept of situated freedom became noteworthy in efforts to understand imagination, ethics surfaced as a key component in communication (Murray, 1986). Chesterton (1936) expanded understanding of imagination as an apologist, storyteller, poet and critic in his linking of imagination to faith. He understood imagination to be far from logic whereby its artfulness provided fulfillment and sanity. Furthermore, he believed prudence was necessary in living one’s existence through story and fairytales noting ethical notions of the unexplainable; person as artform; beauty amid imperfection; humility, restraint; and the sacredness and preciousness of all that is good. Sartre (1948) wrote about images as he articulated his ideas on imagination. He discussed his thoughts in Psychology of Imagination. He made note that perceptions can be misleading while he believed images are real. “The image is defined by its intention” (p. 81). It is through thinking that meaning and synthesis deepens understanding of an image. He highlighted that consciousness while “being-inthe-world” (pp. 269-270) must be free in ability to imagine. He believed that as consciousness comes to know a new reality through life experiences, people are motivated to create what is not yet real. Clinical psychology and law have acknowledged imagination. From a clinical psychology perspective, Freud (1900/ trans 1958) highlighted the importance of imagination in human understanding. Jung (1953/1975) posited imaginative thinking as core in becoming who we are as humans. In the case of law, attorneys have frequently made their case by presenting story, cases, metaphors, and imagining what may have been possible, what may have taken place (Tracy, 1981). Even when trying to be rational in living life, imaginative thought is present (Murray, 1986). Hofstadter (1967) described human imagination as an “organ of actuality” (Murray, 1986, p. 62). No matter the concept or way a thought is carried out, imagination takes place in the journey of coming to understand. Imagination helps make connections between perceptions and to explain what it being in the world means (Hofstadter, 1967). Hofstadter highlights imagination as significant—interlacing experiences and depending understandings. Contributions from Plato to Sartre built perspective supporting the existence of boundaries of the imaginary and that of personal reality. Casey (1976) advanced further understanding of imagination through phenomenological study. He suggested that imagination is intentional and he highlighted the importance
of the process versus the product. He distinguished between imagining which provides detail, imagining-that which brings context, and imagining-how which addresses the living nature of being with a situation. Casey suggested that imagination is part of perception, contributing to ongoing special settings. It is through imagination that a desired moment is filled in with detailed intent. He believed that the desired moment is only complete when the moment occurs. Casey made note that imagination and creativity are distinctly different yet can occur simultaneously. He posed that the context for imagination is endless and indefinite as the mind freely moves with variable and multiple situations. He commented, “Pure possibility is one of the most critical, controversial, and complex essential traits of imagination” (p. 111). Casey believed that imagining is free from absolutes and precision. Future moments are open to imaginative pondering for what could be. Knowles (1985) differentiated imagination from fantasy. He believed that perception has a role—embracing desire and intent whether physical, intellectual, or meditative. Knowles viewed fantasy as separate from contextual components of life. He described fantasy as daydreams, wishful thoughts, even delusions or hallucinations. He believed that fantasies emerge for humans when life circumstances are difficult to face and fear of such is present. According to Knowles, fear cannot exist when experiences take place with love, hope, and imagination. Imaginative mode moves thinking beyond failure. We find ourselves able to risk and move into uncertainty. Knowles described the imaginative mode to embrace freedom, chaos, the uncertain, and inspiring moments. The imaginative mode brings to life an interactive reality. Imagination brings a sense of purpose while living interactive realities of life. Imagination brings forth possibilities while considering what could be. Murray (1986) made note that imagination exists alongside traditional science. He suggested that imagination is of a different paradigm than that of objective, rational, and logical reasoning. He wrote that imaginative thinking utilizes metaphors as the inconceivable is considered and decisions are suspended. Ambiguity, discovery, and altered thought are embraced while the unimaginable is considered. Possibilities are plentiful within the context of imagination. Imagining what could be reaches beyond traditional explanations. Postmodern thought contrasted many of these Western notions. Kearney (1987) described this time as representing a philosophy of human imagination deconstruction. He introduced the concept of ethical duty and highlighted the importance of recognizing how individuals are asked to take a position—informed by images and personal reality. Kearney believed that ethical imagination involves a basis of human rights rather than a foundation of predicted logic. He described ethical imagination as something more where “beyond the mask there is a face” (p. 43). The belief that unique humanness is brought forward with critical imagination and there is much to learn while with others. Kearney
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Letcher / Teaching-Learning Processes (1987) believed that hermeneutic imagination emerged from past and future narratives. Humanness was seen more than a copy of another. Poetic imagination was also described at this time to include willfulness and inventive discovery. These times informed the belief that imagined dreams could become reality. Theorist Lynch (1985) believed that imagination unites the past, present, and future whereby memory informs the sense of self. He suggested that faith abides in living memories and new glories emerge from discovery of the new. He noted, when we remember, we are rooted in our history and events from that time. A link to Christianity exists as highlighted in the central action of the Eucharist statement, “Do this in memory of me” (p. 70). Imagination brings mystery both in faith journeys and theologian conceptualizations of religious unknowns (Tracy, 1981). Kirkegaard (1980) taught that possibilities are vast in the face of imagination, and when created with faith in God, anything is possible. Additional perspectives of imagination have been offered when creative thought and learning take place. Mellou (1995) believed that creativity and imagination are closely related and are complex concepts not easily measured or observed. Together, growth in discovery and knowing brings new possibilities as imaginative activities serve in the creative process of imagination. Warburton (1998) highlighted the role of imagination in education. She believed ideas are generated within the complexity of imagination. Imagination offers opportunity to invent new understanding, interpretation, expression, places, and accomplishments. Imagined inquiry and curiosity emerges as challenges to a new idea or unexpected happenings take place. Cognitive, emotive, and volitional distinctions were discussed by Hernadi (2002) as imaginative worldmaking. Over centuries, oral tradition in the cognitive sense has been informed through cultural experiences. Written works have surfaced through creativity and cocreated thinking. “Playful traffic” (p. 26) has occurred in our journey of imagination when encountering literary works such as orations, musical lyrics, and witticisms. Interaction with such works by those who have come before us has informed plans, collaboration, decision-making, and our ability to be sensitive and empathetic. Emotive and volitional dimensions of worldmaking encompass feelings and behaviors that aid in our projection of self or for others. As we imagine what could be we ponder the meaning of experiences (Raffel, 2004) and express our understandings in new ways. Distinctions have been made between imagination with knowledge as well as imagination with authenticity. From a scientific perspective, Van Woudenberg (2006) suggested that knowledge is cognitive where imagination is artistic in nature. “Knowing implies truth, imagining does not” (p. 151). He links the two by explaining that imagination informs knowing as it shapes areas such as thought, standards, truth, and self. Dirkx (2006) reflected on imagination and posited
that authenticity is important to consider for self and in the role of teacher as imagination, authenticity, and emotions are interrelated. Reflection on why actions and feelings transpire during the teaching-learning process is important. Imaginative engagement fosters authenticity. Understanding more deeply the why, the what, and the surprise deepens one’s authenticity within one’s soul. According to Dirkx, a wiser teacher-learner emerges in the exploration of hazy understandings on the journey toward clearer knowing. Imagination, knowledge, and authenticity add clarity to knowing. Great thinkers have offered several theoretical explanations on imagination. Imagination elicits freedom to ponder beyond current understandings. Imagination brings freedom to explore thoughts, ideas, and actions. The experience of imagination moves beyond the familiar—to novel, newfound insights and perspectives. Imagination invites consideration for something new, something beyond what exists—something that could be. Imagination brings opportunity for new discovery including learning more about self. With imagination there emerges hope for new possibilities— a common theme throughout these diverse viewpoints.
Imagination and Teaching-Learning: Scholarly Connections Scholarly connections of these diverse views are discussed from the lens of humanbecoming. The Humanbecoming Teaching-Learning Model is composed of essences paradoxes, and processes (Parse, 2013b). Related ideas and findings with regard to imagination are weaved with the teaching–learning processes of: (a) living with ambiguity; (b) appreciating mystery; (c) potentiating integrity; (d) weaving illimitability; (e) honoring wisdom; and (f) witnessing unfolding (Parse, 2013b).
Living with Ambiguity Parse (2004) stated that living with ambiguity “is momentto-moment moving with the vague. It is being patient with what is not yet clear in coming-to-know something” (p. 34). Living with ambiguity is not being sure—being uncertain or unclear about something. It is living in the emerging moment while teaching-learning unfolds new knowing. New knowing becomes clearer when imagining what could be. Tacit knowing becomes more explicit as imagination brings about thoughts, ideas, and new possibilities (Hall & Hart, 2004). “Imagining is structuring a scenario in which a change is already made, trying it on, getting a feel for it, seeing what a change might be like through anticipatory projecting” (Parse, 1998, p. 74). Living with ambiguity in teaching-learning is being with the emerging now as what is known shifts with new meanings, understandings, and coming to know—imagining what could be.
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Appreciating Mystery “Appreciating mystery is apprehending with awe the venerated unfathomable. Humans are mysteries. . . . In teachinglearning wonder and awe arise with discovery and with the knowing that nothing can be fully understood” (Parse, 2004, p. 34). Appreciating mystery is trusting the process of not knowing clearly what is emerging in a situation, an understanding, or a way of being. It is the intention to embrace the abyss fraught with fogginess, uncertainty, and the unknown. Grilles and Glisky (2010) found that memorable moments are enhanced when imagined, even when living with severely memory-limited abilities. Senses and feelings when imagined in the process deepen what is memorable. Appreciating mystery in teaching-learning is honoring the emerging moment, even when it is puzzling, and taking it all in with reverence, wonder, and imagination.
Potentiating Integrity Parse (2004) described that “potentiating integrity is strengthening a oneness of purpose. The teaching-learning process is fortified when intentions are respected” (p. 35). Potentiating integrity is honoring efforts when faced with tough choices. It is persevering through challenging times while living core values. Potentiating integrity is embracing resolve while enduring stimulating, perplexing, and thoughtprovoking ideas and requests. Potentiating integrity is being actively engaged with community while living patterned preferences confirming, “the specific values by which a person is known” (Parse, 1998, p. 74). Potentiating integrity in teaching-learning entails staying the course in cocreated moments while imagining what could be.
Weaving Illimitability Parse (2013b) stated that weaving illimitability “is unbounded interfacing” (p. 1). In teaching-learning there is an ebb and flow—languaging, imaging, and valuing while living pattern preferences in the midst of revealing-concealing, enablinglimiting, and connecting-separating in community (Parse, 1998, 2013a). Creative ideas surface with blended perspectives. Root-Bernstein and Root-Bernstein (2006) found that persons who participated in imaginative worldplay as a child were more apt to be creative as adults in similar situations. New possibles emerge and deepened meanings are woven while free to imagine beyond that which is implicitly known. Weaving illimitability in teaching-learning unfolds while imagining what could be with humanuniverse.
Honoring Wisdom Parse (2004) explained that “honoring wisdom is revering sagacity. The wisdom of all present on the teaching-learning journey is respected, since all humans have unique inherent
wisdom” (p. 35). Honoring wisdom is holding in high regard the knowing of an “individual’s wisdom that inspires, pushes, and configures patterns (Parse, 2013a, p. 114). Wisdom “isn’t something one has or achieves, but rather what one does moment by moment” (Blatner, 2005, p. 29). Honoring wisdom in teaching-learning is revering what is unfolding moment to moment. It is veneration for deepened understanding of living quality, “individuals’ core whatness, the stuff of a life” (Parse, 2013a, p.112). Honoring wisdom in teaching-learning includes taking pause and being present as carefully considered and imagined possibles unfold.
Witnessing Unfolding Parse (2004) stated that witnessing unfolding is “profoundly attending with the everchanging. Attending is listening intently in teaching-learning dialogue as new meanings are co-invented” (p. 35). Witnessing unfolding in teachinglearning surfaces new understandings for all involved in the emerging moment. It entails honorable consideration for what is being discovered. Witnessing unfolding is being still in coming to know something new. It is paying attention to what is emerging. It is acknowledging what is more clearly becoming known moment to moment. Witnessing unfolding in teaching-learning involves imaging as new ideas and possibles emerge.
Conclusion Multiple perspectives have been explored regarding imagination. A summary of theoretical literature review and connections to teaching-learning has provided information for expanded understanding. Imagination brings vast possibilities for all levels of learning as teachers-learners. There is great opportunity for nurses to consider ways to weave imagination with teaching-learning. Nurses can bear witness to persons living with ambiguity during uncertain times. Imagining what could be may surface clarity to what was once not clear. By appreciating mystery in life journeys nurses may discover new understandings that may have otherwise been missed. Imagining may surface new insight for understanding the unfamiliar. Potentiating integrity honors what is important to others. Imagining how something might be with others may surface new strength to someone’s day. As nurses weave illimitability in living the art of nursing an ebb and flow of new knowing may emerge when imagining what could be. Honoring wisdom acknowledges the noble regard for unfolding moments as nurses are present with others. Imagining informs moment to moment shifts in understandings. The opportunity for witnessing unfolding is abundant for nurses. New health challenges, new funding models, changes in reimbursement, and daunting, unfamiliar requests all require solemn contemplation. Imagination brings unfounded possibilities in the discovery of what could be.
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Letcher / Teaching-Learning Processes Declaration of Conflicting Interests The author declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this editorial.
Funding The author received no financial support for the research, authorship, and/or publication of this editorial.
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