Dating the highly intellectual

Dating the highly intellectual

[] Unlike epistemology, epistemological reflection does not seek universality; it is neither a "normative" (SCHMIDT, 2001, p.136; MILLER & FREDERICKS, 2002, p.983) nor a finished discipline.It makes up a persistent, creative activity that is renewed time and again.Introduction: the "Way" and the "Ways" of Knowing The purpose of this paper is to account for the need for reconsideration of the ontological and epistemological foundations of qualitative research.[] What is usually called science is, like other ways of knowing, a social construction depending on both scientists' beliefs and values and their strict attachment to abstract methods and measures.I pass on to describe the primary and secondary characteristics of qualitative research, expressing the need for an ontological rupture.Finally, cognitive interaction and cooperative knowledge construction are considered as two fundamental features in the process of qualitative research grounded on the Epistemology of the Known Subject. Cooperative Knowledge Construction 7.1 Common-union 7.2 The violence of the interpretation code 8.: The purpose of this paper is to describe the most relevant features of qualitative research in order to show how, from the Epistemology of the Known Subject perspective I propose, it is necessary to review first the ontological and then the epistemological grounds of this type of inquiry.I begin by following the path that leads from the Epistemology of the Knowing Subject to the Epistemology of the Known Subject, proposed as a new and non exclusive way of knowing.

The answers to questions arising from epistemological reflection in the context of a given science do not constitute the kind of ] As a result of epistemological reflection on social sciences in general, and sociology in particular, I conclude that there are three main coexisting paradigms, two of them already established: the historical materialistic and the positivist one, and a third paradigm—the interpretive one—is on its way to being a more and more unquestioned consolidation.As with any other form of knowing, rather than being exclusive, it complements the Epistemology of the Knowing Subject in which I place such paradigms.[] Along this path that I encourage you to take, answers are scarce and questions manifold, and most of them are the result of doubts, uncertainties and breakdowns produced in me during the research process by the presence of that "other's" face that, in front of me, rendered the limits of the ways of knowing used to know him/her all the more apparent.Such paradigms, emerging from established theoretical perspectives, have different ontological, epistemological and, consequently, methodological assumptions; so much so that evolution or reflection produced in one of them is not applicable as such to the others.Likewise, those paradigms are, more often than not, at the basis of the interpretive models used by the speakers to describe social reality.

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[] The presence of a basic system of ontological, epistemological, axiological, and methodological assumptions with which researchers approach their research is widely accepted (GUBA & LINCOLN, 1994, p.105; CRESWELL, 1998, pp.74-77; CRESWELL, HANSON, CLARK PLANO & MORALES, 2007, p.238; PATTON, 2002, p.266; SAVAGE, 2006, p.386).

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