By Martyn Hammersley
The dispute over the worth of qualitative as opposed to quantitative methods to social study originated in nineteenth and early 20th-century debates in regards to the courting among the equipment of background and usual technology. inside sociology, this dispute first arose within the usa through the Twenties and Nineteen Thirties, among adherents of "case research" and statistical equipment. one of many major advocates of case research used to be the Chicago sociologist, Herbert Blumer. His influential writings on method supply a hyperlink among this prior controversy and the debates of later many years. despite the fact that, Blumer's arguments for qualitative or "naturalistic" tools, preserve a critical ambivalence - does that procedure proportion an identical good judgment as common technological know-how, or does it symbolize a special kind of enquiry attribute of heritage and the arts? That factor maintains to underlie discussions of qualitative procedure, and provokes basic questions about the methods hired via qualitative researchers. "The hindrance of Qualitative technique" is a advisor to this key region of social examine method. the writer sketches the ancient content material of the dispute and offers an in depth account and systematic research of Blumer's methodological writings, together with his doctoral thesis. The ideas for qualitative examine recommended through Blumer and others in the Chicago culture are reviewed and assessed.
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Extra info for The Dilemma of Qualitative Method: Herbert Blumer and the Chicago Tradition
Sample text
Our ideas are corrected overtime by experience. Those thatwork, in the sense of facilitating successful action, are retained, while those that do not are discarded. Peirce referred to his own position as ‘critical commonsensism’, representing an acceptance of the validity of much commonsense knowledge, but also a willingness to subject it to assessment when it became doubtful (Almeder 1980:80–97). This process of self-correction of experience is most obvious and efficient in the case of science.
His goal was to show how such objectivity could be achieved. He believed this to be an urgent requirement in order to resolve the crises that he saw facing German culture. Along with some of the neo-Kantians, and in contrast to the conservatism of many historicists, Dilthey was active in the liberal reform movement that flourished in mid-nineteenth-century Germany. He believed that a new philosophy based on history and the human sciences would provide the basis for rational, peaceful reform. In summary, then, Dilthey argued that history and the social sciences, including psychology, while scientific in the broad sense, must none the less adopt a different approach from that of the natural sciences.
While he recognized that in developing our understanding of the world we rely on that which is given to our senses, he pointed out that even for us to be able to think about such givens we must transform them into a picture of the world ordered by necessary relations. In his terms, ‘firstness’, the empirically given, cannot be grasped cognitively in itself. In becoming aware of it we transform it into a ‘second’, and in recognizing it we turn it into a ‘third’, an object defined in terms of certain patterns of expected behaviour.