It is clearly insuffcient, and this might be the very reason why "phenomenology is dying everywhere" to pretend that, as van Manen suggested when descring his version of the "hermenutic reduction" and how it is operationalized as "openess": "In the reduction, one needs to overcome one's subjective or private feelings, preferences, inclinations, or expectations that may seduce or tempt one to come to premature, wishful, or one-sided understandings of an experience and that would prevent one from coming to terms with a phenomenon as it is lived through. (van Manen 2002c) The transformative power of phenomenology, I would argue, lays not in severing experiences which are deemed to be intrusive or interruptive, it is, instead, to bracket them not to pretend that we can file them or dismiss them. It's not even about suspending them but instead, they need to be seen as well, as the most accurate example of a phenomenological exploration that we can make -that of our own experience- to ultimately incorporate them into the experience, into the analysis, and into the relationship.
Conceiving of bracketing as the exile of the personal, I would argue, that which is actively killing phenomenology and depriving educators and children to be enriched by its (perspective).
Is it maybe that when we suspend or interrupt our pre-understandings we might be able to enter the spiritual dimension in the encounter if we let the other interpellate us? In other words, is that space of intertwined experience only possible when we make ourselves available for the other?
"Reflecting on the encounter, it seems I stumbled upon the very moment of wonder the reduction seeks to achieve. There was a spiritual dimension to this moment with Pat, enabling me to grasp what Husserl might have had in mind when he likened the personal transformation needed in the reduction to a religious conversion. It is worth asking if in this special moment of experience, I approach Husserl's transcendental phenomenological reduction--his more radical version of the epoche where we stand "above the world ... at the gate of entrance to the realm, never before entered" (1936/1970, pp. 152-153). On reflection, I believe that I had not left myself nor had I bracketed my whole being-in-the world. I was still experiencing myself as existing in the forest with Pat. I was just experiencing myself in a new way, expanding my being-in-the-world. I was thus still in the phenomenological psychological reduction dancing between my experiencing and my empathy for Pat's experience, between my habitualities and fresh modes of being." (Finlay, 2008, p. 8)