@thesis{thesis,
		author={HAYONG  Bernardus Subang},
		title ={Knowing persons through narrative: A critical engagement with second-person experience in the philosophy of Eleonore Stump},
		year={2021},
		url={http://repository.iftkledalero.ac.id/1792/},
		abstract={GENERAL INTRODUCTION
Narrative connectedness contributes to the understanding of the other as a person. It can be simultaneously a source and a method of understanding. This role of narrative is revealed in human second-person relationship. In this way, narrative connectedness is a significant form of reasoning, a medium for understanding, and an instrument for self-expression. In storytelling one communicates an experience, understanding, intention, interpretation, emotion, etc. Even though this is a subjective perspective, the significance of telling a story highlights the relational understanding of others. The connectedness between two persons urges them to share life. Further, in telling a story in a direct, interpersonal, and mutually conscious way, two persons are interweaving with each other as persons. In such activity, the human connectedness is strengthened. Even though human life is non-narrative at all, in a second-person experience the hermeneutical understanding is communicated. In this way, the human cognition, emotion, and ethical praxis are enhanced. Understanding others through narrative is a model of connectedness, through which one can identify oneself with others, to have the insight about them, to feel with others, and to respect others as persons.  
1.	Eleonore Stump, Narrative, and Second-person Experience
This dissertation is an investigation of Eleonore Stump?s insight in Wandering in Darkness. Narrative and the Problem of Suffering (hereafter Wandering in Darkness). Stump?s works actually is about the problem of suffering, and not about narrative and second-person experience. However, in relating a story (of suffering for example), it is crucial to have the skill for grasping the other. In the philosophical reflection on suffering, Stump asserts that the problem of suffering is better be drawn with the help of a story.  A story, she contends, helps an audience of having a similar emotion to the characters in the story. The presenting of second-person experience in a story thus constitutes second-person account.  Stump gives to her readers access to ?a side reality that can be captured better in narrative.?  A lot of human details can be discovered in a story than in expository. A philosopher, according to Stump, must expand her horizons and apply her skills not only to symbolised arguments, but also narrative.  Stump considers un-expository prose as a locus for second-person experience. This format enables two persons to interact directly, interpersonally and consciously.
			Stump?s example of an encounter between Mary and her mother affirms an exceptional moment in Mary?s life where she is conscious of her mothers? presence. Such an encounter breaks down Mary?s isolated experience of first- and third-person experience. The moment of having a new knowledge and a renewed awareness becomes possible in a second-person experience. What we garner from the story about Mary and her mother is Mary?s reaction at the moment of encountering. In her face-to-face encounters her mother, Mary feels how deep the mother loves her. She gets a new and different awareness from what she had before. Such reaction helps us to see how and why narrative effects and gives impression to someone. For Stump, this is the kind of non-propositional knowledge of a person gained from personal interaction, inter-subjective relation, and the sharing of life. In Stump?s term, narrative communicates second-person experience and second-person knowledge. Narrative, therefore, is a means of acknowledging others.
	This is the main concept should hold in mind in considering Stump?s approach on narrative and second-person experience. At the surface, one may notice that Stump tends to give the important role to the interpersonal and intuitive aspects in knowing others than cognitive (epistemic) aspect. Or others may consider that Stump forgets that narrative has its own structure since it correlates with characters, agents, contexts, etc. But as one goes deeper in the consideration of her work, one realizes that the knowledge of persons through narrative is more significant. Unlike a cognitive elaboration in which sensory information is based upon a logical proposition, in engagement with others immediately and interpersonally (second-person experience), one presents to each other as a ?you? person. From here the knowledge of a person is generated.       
2.	Statement of the Problem
One fundamental philosophical theme in Stump?s thought is the account of second-person experience communicating in narrative. Direct interaction in which one recounts and listens to personal narratives is one to the kind of knowing that is neither introspective self-knowledge nor an interpretation of others information, but rather an immediate awareness of others presence. Stump then connects second-person experience to storytelling and narrative for knowing others. This is crucial in her philosophy. However, if narrative is a means of un}
		}