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Introduction: The Interpretive Turn

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In David R. Hiley, James Bohman & Richard Shusterman (eds.), The Interpretive turn: philosophy, science, culture. Ithaca: Cornell University Press. pp. 1-14 (1991)

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  1. Scholarly Reflexivity, Methodological Practice, and Bevir and Blakely's Anti-Naturalism.Peregrine Schwartz-Shea - 2019 - Critical Review: A Journal of Politics and Society 31 (3):462-480.
    Interpretive social science consists of researchers’ interpretations of actors’ interpretations. Bevir and Blakely’s anti-naturalist approach truncates this double hermeneutic, neglecting how researcher identity affects knowledge-making. Moreover, by disappearing methodology and treating methods as neutral tools, the authors miss the significance of methodological practice. In their treatment, an anti-naturalist philosophy is sufficient to produce high-quality interpretive research, even when the methods used are those of large-N statistics or other variables-based approaches. Unfortunately, then, the book is unlikely to create more space for (...)
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  • Uniqueness and Generalization in Organizational Psychology: Research as a Relational Practice.Giuseppe Scaratti & Silvia Ivaldi - 2021 - Frontiers in Psychology 12.
    The paper addresses the epistemological and theoretical assumptions that underpin the concept of Work and Organizational Psychology as idiographic, situated, and transformative social science. Positioning the connection between uniqueness and generalization inside the debate around organization studies as applied approaches, the contribution highlights the ontological, gnoseological, and methodological implications at stake. The use of practical instead of scientific rationality is explored, through the perspective of a hermeneutic lens, underlining the main features connected to the adoption of an epistemology of practice. (...)
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  • On weak postpositivism: Ahistorical rejections of the view from nowhere.Robert C. Scharff - 2007 - Metaphilosophy 38 (4):509-534.
    Postpositivists have lately joined post‐Husserlians in arguing that the deepest problem with Descartes' legacy is that it fosters the objectivist illusion that philosophers might actually come to think “from Nowhere,” or at least that they can self‐consciously choose whatever presuppositions they do accept. Yet this argument is easier to express than to incorporate into one's own thinking. It is perfectly possible to oppose the View from Nowhere, and even to criticize others for failing to understand its impossibility, and still do (...)
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  • Four levels of self-interpretation: A paradigm for interpretive social philosophy and political criticism.Hartmut Rosa - 2004 - Philosophy and Social Criticism 30 (5-6):691-720.
    If we are to find the criteria for critical analyses of social arrangements and processes not in some abstract, universalist framework, but from the guiding ‘self-interpretations’ of the societies in question, as contemporary contextualist and ‘communitarian’ approaches to social philosophy suggest, the vexing question arises as to where these self-interpretations can be found and how they are identified. The paper presents a model according to which there are four interdependent as well as partially autonomous spheres or ‘levels’ of socially relevant (...)
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