Recovering the Ontological Foundations of the Grounded Theory Method

Researchers have identified several problems with the Grounded Theory Method, which include fundamental concerns about its ontological foundations and epistemological stance. Many IS researchers consider such issues unproblematic or are unaware of them. This situation is compounded by the fact it is employed selectively as part of positivist, post-positivist or interpretivist research approaches; indeed, some researchers argue that the method is paradigmatically neutral. Accordingly, there have been recent calls in reference disciplines for researchers to address the method’s problematic ontological and epistemological grounding. The objective of this paper is, therefore, to help IS researchers understand better these issues. The paper draws on phenomenological hermeneutics to achieve this aim. This essay therefore makes a contribution to IS research through its constructive analysis of the Grounded Theory Method, by identifying the method’s strengths and weaknesses, and by providing insights into how the latter can be strengthened in interpretivist studies using phenomenological hermeneutics

Working to Recover the Essence of Education for the Sake of Teaching and Teacher Education: Towards a Phenomenological Understanding of the Forgotten, Ontological Aspects of Learning

The current definition of a good teacher is grounded in sets of pre-determined competencies established and imposed upon schools by bureaucratic organizations that are, proximally and for the most part, removed from the foundational elements of education, namely, the existential, embodied conscious experience of teaching and learning as it unfolds in the lived world of schools and universities. As Pinar (2004) observes, contemporary American education is deterministic, and in its press for efficiency and standardization,\u27 has the effect of reducing teachers to automata (p. 28). Thus, the subject-hood, or authentic identity, of both teachers and students is not of their own free construction, both run the risk of becoming mechanized and depersonalized because education has lost sight of, or obscured, what it means to be human in the first instance, which is an autonomous Being-in-the-world with others. Teachers are increasingly becoming alienated from the curriculum (educational content and pedagogy), their students, and themselves with dire consequences to the overall view to authentic subject-hood and real education

The question concerning the environment: a Heideggerian approach to environmental philosophy : a thesis presented in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy at Massey University

This thesis will engage with the thinking of Martin Heidegger in order to show that our environmental problems are the necessary consequences of our way of 'knowing' the world. Heidegger questions the abstract, theoretical approach that the Western tradition has to 'knowledge', locating 'knowledge' in the human 'subject', an interior self, disengaged from and standing over against the other-than-human world, as external 'object'. Such an approach denies a voice to the other-than-human in the construction of 'knowledge'. Heidegger maintains that we are not a disembodied intellect, but rather we are finite, self-interpreting beings, embodied in a physical, social and historical context, for whom things matter. In view of this, he discards traditional notions of 'knowledge', in favour of understanding and interpretation. Accordingly, he develops what can be called a dialectical ontology, whereby we come to understand and interpret ourselves and other beings in terms of our involved interactions. This involved understanding acknowledges the participation of other-than-human beings in constructing an interpretation of the world, giving them a voice. Following Heidegger's way of thinking, I suggest that by developing an ontological-ethic, a way of dwelling-in-the-world based on a responsive engagement with other-than- human entities, we can disclose a world that makes both the other-than- human and humanity possible

Are Bohmian trajectories real? On the dynamical mismatch between de Broglie-Bohm and classical dynamics in semiclassical systems

The de Broglie-Bohm interpretation of quantum mechanics aims to give a realist description of quantum phenomena in terms of the motion of point-like particles following well-defined trajectories. This work is concerned by the de Broglie-Bohm account of the properties of semiclassical systems. Semiclassical systems are quantum systems that display the manifestation of classical trajectories: the wavefunction and the observable properties of such systems depend on the trajectories of the classical counterpart of the quantum system. For example the quantum properties have a regular or disordered aspect depending on whether the underlying classical system has regular or chaotic dynamics. In contrast, Bohmian trajectories in semiclassical systems have little in common with the trajectories of the classical counterpart, creating a dynamical mismatch relative to the quantum-classical correspondence visible in these systems. Our aim is to describe this mismatch (explicit illustrations are given), explain its origin, and examine some of the consequences on the status of Bohmian trajectories in semiclassical systems. We argue in particular that semiclassical systems put stronger constraints on the empirical acceptability and plausibility of Bohmian trajectories because the usual arguments given to dismiss the mismatch between the classical and the de Broglie-Bohm motions are weakened by the occurrence of classical trajectories in the quantum wavefunction of such systems.Comment: Figures downgraded to low resolution. V2:Minor change

IR theory, historical materialism, and the false promise of international historical sociology

The three-decades old call for an inter-disciplinary rapprochement between IR Theory and Historical Sociology, starting in the context of the post-positivist debate in the 1980s, has generated a proliferating repertory of contending paradigms within the field of IR, including Neo-Weberian, Post-Structuralist, and Constructivist approaches. Within the Marxist literature, this project comprises an equally rich and diverse set of theoretical traditions, including World-Systems Theory, Neo-Gramscian IR/IPE, the Amsterdam School, Political Marxism, Neo-Leninism, and Postcolonial Theory. More recently, a “third wave” of approaches has been announced from within the field of IR, suggesting to move the dialogue from inter-disciplinarity towards an integrated super-discipline of International Historical Sociology (IHS). This proposition has been most persistently advanced by advocates of the theory of Uneven and Combined Development (UCD), claiming to constitute a universal, unitary and sociological theory of IR. This article charts the intellectual trajectory of this ongoing IR/HS dialogue. It moves from a critique of Neo-Weberianism to a critique of UCD against the background of the original promise of the turn in IR to Historical Sociology: the supersession of the prevailing rationalism, structuralism, and positivism in extant mainstream IR approaches through the mobilization of alternative and non-positivistic traditions in the social sciences. This critique will be performed by setting UCD in dialogue with Political Marxism. By anchoring both approaches at opposite ends on the spectrum of Marxist conceptions of social science – respectively the scientistic and the historicist - the argument is that UCD reneges on the promise of Historical Sociology for IR by re-aligning, first by default and now by design, with the meta-theoretical premises of Neo-Realism. This is most visibly expressed in the articulation of a deductive-nomological covering law, leading towards acute conceptual and ontological anachronisms, premised on the radical de-historicisation of the fields of ontology, conceptuality and disciplinarity. This includes the semantic neutering and hyper-abstract re-articulation of the very category, which in IR’s self-perception lends legitimacy to its claim of disciplinary distinctiveness: the international. The article concludes by suggesting that an understanding of Marxism as a historicist social science subverts all calls for the construction of grand theories and, a fortiori, a unitary super-discipline of IHS, premised on a set of universal, space-time indifferent, and abstract categories that hold across the spectrum of world history. In contrast, recovering the historicist credentials of Marxism demands a constant temporalisation and specification of the fields of ontology, agency, conceptuality and disciplinarity. The objective is to lay the foundations for a historicist social science of geopolitics

Ethnographies of critique: critical judgment as cultural practice

INTRODUCTION This paper sketches out some preliminary thoughts about what it might mean to conceptualise critique as a textured and variegated cultural practice, and whether it is possible and desirable to study it as we do other cultural practices, ethnographically. I would like to begin by posing three questions, taking as a point of departure Nikolas Kompridis’ statement that in modern capitalist societies there is nothing ‘more urgent today than to resist the sense that our possibilities are contracting or that they are exhausted’ (2006: 280). First, then, is this statement true, in the broadest sense of the term? Second, if this were the case, what kind of cultural practices, what kinds of knowledge, and what ways of being with others have the effect of opening futures up rather than closing them down—and should we necessarily accept the ones that critical theorists recommend as positive goods? Finally, if we can recognise these practices in theoretical or philosophical terms, should we also try to study them in more ‘empirical’ or interpretive ways

Recovering the ontological understanding of the human being as learner

Meditating on the potential for inspiring authentic educational practice, this paper conceptualizes teaching and learning through a phenomenological, ontological, and hermeneutical approach. Ultimately, it theorizes a renewed vision for the design and management of a curriculum and classroom that promotes, supports, and facilitates a rich and fecund learning experience, which ultimately finds its inspiration within the type of teacher-pupil relationship that is grounded first and foremost in the ontological understanding that we are always already situated in the world as learners, this prior to any formalized or institutionalized enactment of “education.