Research in phenomenology from the researcher interaction in reflection and understanding of the phenomenon

The research is properly given with the researcher as a subject who creates, recreates and recreates herself in the knowledge of the world that is built in everyday life, but from a peculiar and dynamic way of subjective expectation of the other; because according to Heidegger (1997) the understanding of existentiality involves the understanding of something like a world from where structures of the Being of the entity that exists are made theoretically transparent and accessible. World that is given in coexisting with others and that is always shared.

Considering the perspective assumed and before outlining the reflections referred to the Management of the University Academic-Curricular Processes as a phenomenon of problematization from the precompression, it is necessary to ask ourselves what is to reflect, since this definition taken to the curricular management field and in the framework of this research, is what allows the development of a better understanding and comprehension of this phenomenon of management in the curricular management as a sphere from where it is observed.

In consideration, reflection implies a continuous movement of withdrawing into oneself in order to try to understand what is considered significant in the experiences lived; a situation that in turn should allow a redeployment in future experiences. Likewise, this zigzagging of the reflective act; in which the past and the future are connected, trying to relive one and projecting oneself in the other; constitutes the context where one tries to achieve the meaning of what has been lived, moved by the desire to understand what the events, lived situations, realities and what they represent for the future represent.

In view of the above, it is also important to ask ourselves what it is to understand the meaning? This goes beyond asking what sense or relation does this thing that happens or occurs have; it implies asking what sense does this thing that happens have for me, what relation does what happens have with myself, with my interests, my being and my acting.

Hence, in order to understand the meaning of something, the human being seeks to establish relationships, through questioning and problematization, between that something and the set of experiences he or she has. In establishing these relationships, which previously in their majority are discrepant, contradictory or not easily found; the conflict or problem emerges in "the anticipatory consciousness".

Therefore, it induces the search for a greater depth of understanding; of course, for this it is necessary to make use of the data available in memory, to acquire new relational experiences and to consider, of course, that these new relationships can allow the construction of solutions and the resolution of conflicts. In this context of the search for meaning, the human being is moved by his understanding nature of what existence entails in the consciousness. This comprehension, which expresses itself through the power of interpretation, gives human existentiality.

This search for meaning is the situation that constitutes the most transcendental of the reflective process; for what energizes existence is this need to grasp, to fully and adequately understand what happens to us with our lived experiences. In fact, the meaning that is given comprehensively to what is lived is what determines the very nature of being and existing as a human being.

Now, when one reflects comprehensively, one operates on the images as thoughts, ideas and concepts that have been configured in time; that is to say, with the past or lived, what one lives and what one projects or wishes to live as future, through the interrogation of what they mean. In this sense, comprehensive reflection is neither a mechanical nor a punctual process; on the contrary, it is a dynamic process of permanent dialogue that creates and recreates the ideas, thoughts, concepts and theories that the human being possesses.

Carol Elizabeth Ianni-Gómez

https://orcid.org/0000-0001-7390-114X