How do I write a good personal reflection?

Personal Development Reflection Paper - Review of …
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More has to be said about how some parts of the system of beliefs“support or explain” others than is provided in theaccount above. Critics of Rawls's requirement that the contractsituation be adjusted, if necessary, to yield principles that are inreflective equilibrium with our judgments about justice complainedthat this was a “rigged” contract and that it did nojustificatory work beyond reflective equilibrium. If, however, themoral judgments that play a role in discussions of fair process, thewell-ordered society, and the moral powers of agents are somewhatindependent of the considered judgments about justice, then we get thekind of independent support for the principles that add justificatoryforce. Little work has actually been done, however, to flesh out astronger account of coherence in ethics as opposed to epistemologymore generally, where coherentism has been defended andelaborated.

How Do I Write a Good Personal Reflection - Is This MyStory
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How do I write a good personal reflection

Another reason I avoid the term debriefing is that it seems too leader centered and is very limiting in scope as it implies a one-time report out to a commander. I like to think of processing or reflection as something that starts from the beginning of a program and is woven throughout to create stronger connections between learning experiences and real-life outcomes. Ideally the participant takes more and more ownership and direction in this process as the facilitator/leader/teacher steps more into the background. I use reflective practice to describe this ongoing participant-centered approach to help learners take responsibility for the educational process and its application it to their life.

Did you notice that reflective writing requires personal language?
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A grasp of the method of wide reflective equilibrium suggests a wayaround this exclusionary nature of this debate. Wide reflectiveequilibrium shows us the complex structure of justification in ethicsand political philosophy, revealing many connections among ourcomponent beliefs. At the same time, there are many different types ofethical analysis and normative inquiry.

The intertwining nature of reflection in all contexts of learning ..
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Critical reflection: reflecting on learning to be ..

In sum, even though pluralism requires that we refrain from appealingto comprehensive world views in certain areas of politicaldeliberation with others, wide reflective equilibrium remains at thecenter of Rawls account of individual moral deliberation aboutjustice. It survives as the coherentist account of “fulljustification” he defends.

Reflective language teaching ..

Rawls does not talk about moral intuitions as the starting materialfor the method of reflective equilibrium; instead he talks aboutconsidered moral judgments. Some commentators think the whole issue ofthe relation between the method of reflective equilibrium and moralintuitions is resolved by noting that Rawls does not identifyconsidered moral judgments with an appeal to moral intuitions. Butthis ignores the criticism that can be focused on considered moraljudgments as well as on moral intuitions. Central to the method ofreflective equilibrium in ethics and political philosophy is the claimthat our considered moral judgments about particular cases carryweight, if only initial weight, in seeking justification. This claimis controversial. Some of the most vigorous criticism of it has comefrom utilitarians, and it is instructive to see why.

Reflective teaching: Exploring our own classroom practice

It would be natural to object that if we require that fulljustification for individuals includes appeal to the varied religiousand philosophical beliefs they hold, then overlapping consensus isindeed harder to achieve. Remember, Rawls has abandoned a shared widereflective equilibrium for just such reasons. Overlapping consensus ispossible, however, because groups sharing comprehensive views modifythe content of their comprehensive views over time in order tocooperate within shared democratic institutions. This process, onRawls's view, involves philosophical reflection, which often draws onthe complex resources of a tradition of thought in which disagreementshad flourished. It also crucially depends on the moderating influenceof living under democratic institutions that are governed by theshared conception of justice. The effect of both institutions andreflection about internal disagreements about doctrine is thatreasonable comprehensive world views can find room, from within theirown perspectives, for a wide reflective equilibrium that includes theelements of public reason (the political reflective equilibrium) and awillingness to engage in public methods of justification for them.

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A traditional criticism of utilitarianism is that it leads us to moraljudgments about what is right that conflict with our“ordinary” moral judgments. In response, some utilitariansaccept the relevance of some of these judgments and argue thatutilitarianism is compatible with them. Thus Mill argued for autilitarian foundation for our beliefs about the importance ofindividual liberty. Some utilitarians have even argued that keyfeatures of our “common sense morality” approximatesutilitarian requirements and we have acquired these beliefs justbecause they do, unconsciously, reflect what promotes utility; theyreflect the wisdom of a heritage.