for the characterization of human (p. 200). This gave Fisher a “essential genre action” framework for proposing a narrative paradigm—a theoretical means for understanding and explaining human experience through a history, culture, biography, and “narrative context: (p. 3). Fisher claimed that narrative is to social and political (p. 3). character” “germane life” Across his various articles he credited others, such as Cassier (1944), Langer (1942), and Burke (1968) as well as a host of postmodern philosophers and the contributors of the 1980 special edition mentioned earlier. For instance, and perhaps most notably, Critical Inquiry Fisher relied on Burke who suggested that people are drawn together into communities that their stories and position them in history as a part of humanity. More specifically, “sanction” Fisher, described people as storytellers who make decisions based on that are “good reasons” grounded in narrative judgment which is driven by their historical/cultural and personal backgrounds. Fisher also posited that that is, what constitutes a coherent probability, “narrative and that is, what makes a story are the bases of human fidelity” story” “narrative “ring true” logic (p. 8). Drawing from Angel Medina (1979), who asserted reason is “human narrative” (p. 30), Fisher applied the paradigm to the debates over nuclear weapons and the role of lay public. Specifically, he drew the conclusion that lay people by way of narrative could join a debate that had been closed to them and open only to and politicians (p. 13). “experts” Allowing the public a place in the debate also allowed them to quest for the good join “the (p. 18). Relating this to the culture-centered approach one can note that health life” people’s meanings and narratives of defecation needs and desires must be considered as authentic, valuable contributions to the solution of the problem. Experts alone, whether they are health
“essential genre for the characterization of human action” (p. 200). This gave Fisher a framework for proposing a narrative paradigm—a theoretical means for understanding and explaining human experience through a “narrative context: history, culture, biography, and character” (p. 3). Fisher claimed that narrative is “germane to social and political life” (p. 3). Across his various articles he credited others, such as Cassier (1944), Langer (1942), and Burke (1968) as well as a host of postmodern philosophers and the contributors of the 1980 Critical Inquiry special edition mentioned earlier. For instance, and perhaps most notably, Fisher relied on Burke who suggested that people are drawn together into communities that “sanction” their stories and position them in history as a part of humanity. More specifically, Fisher, described people as storytellers who make decisions based on “good reasons” that are grounded in narrative judgment which is driven by their historical/cultural and personal backgrounds. Fisher also posited that “narrative probability, that is, what constitutes a coherent story” and “narrative fidelity” that is, what makes a story “ring true” are the bases of human logic (p. 8). Drawing from Angel Medina (1979), who asserted “human reason is narrative” (p. 30), Fisher applied the paradigm to the debates over nuclear weapons and the role of lay public. Specifically, he drew the conclusion that lay people by way of narrative could join a debate that had been closed to them and open only to “experts” and politicians (p. 13). Allowing the public a place in the debate also allowed them to join “the quest for the good life” (p. 18). Relating this to the culture-centered approach one can note that people’s health meanings and narratives of defecation needs and desires must be considered as authentic, valuable contributions to the solution of the problem. Experts alone, whether they are health
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