An underlying assumption of this methodology is that all phenomena are both personal and social-that is, phenomena are lived by individuals and are in a constant state of production and provocation through social relations.
The post-intentional phenomenologist is asked not only to identify a phenomenon of interest, but also to situate the phenomenon in context, around a social issue. For example, noema is defined as not the real object but the. Although this desire remains, post-intentional phenomenology now serves as more of an invitation for others to play with and among philosophies/theories/ideas to see what might come of such playfulness-and to have the work of the methodology itself potentially produce social change, however great or small. Though philosophically sensible, the terminology somehow lacks clarity even when defined. In its early conceptualization, post-intentional phenomenology was imagined as a philosophical and methodological space in which all sorts of philosophies, theories, and ideas could be put in conceptual dialogue with one another-creating a productive and generative cacophony of philosophies/theories/ideas that accomplishes something(s) that these same individual philosophies/theories/ideas may not be able to do, in the same way at least, on their own. Post-intentional phenomenology is a phenomenological research approach that draws on phenomenological and poststructural philosophies.
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