Never Mind the Gap: Formative Assessment Confronted with Dewey’s and Gadamer’s Concept of Experience

The notion of “closing the learning gap” is widely used in the conceptualisation of formative assessment. It builds on an unarticulated assumption that students' learning can and should be controlled towards predefined outcomes. This article discusses this control assumption in the light of the concept of the American philosopher John Dewey and the German philosopher Hans‐Georg Gadamer. Their conceptualisation challenges the idea of learning as a linear and controllable process that results in stable and predictable outcomes. Using the concept of experience, we argue that learning follows a continuous circular movement where previous experiences condition future interpretations and that every experience changes the subject. This process of change is both unpredictable and diverse and requires that attention is paid to the uniqueness of each situation and to students as subjects. Following the discussion, we propose a model for considering the extensiveness and rigidity of formative assessment practices and that authors pay attention to whether they conceptualise formative assessment in a way that promotes student and teacher “gap closing” and control.publishedVersio

A critical analysis of articles using a Gadamerian based research method

It is over 20 years since Michael Crotty's groundbreaking critique of phenomenological research in nursing. However, rather than entering into the acrimonious discussions that followed, we developed a research method that we believed translated Gadamer's philosophy into the world of empirical research. Fundamental to that work was our differentiation of hermeneutics from phenomenology. The aim of the present paper was to provide a critical analysis of the citations from publication in 2003 until the end of 2017. We identified 402 citations of which 362 were included. One hundred and sixty‐three articles mentioned the article in passing, usually in a list of authors who had discussed hermeneutics. Sixteen citations misrepresented the method mainly claiming that we discussed a method for hermeneutic phenomenology (or phenomenological hermeneutics). Of the 117 citations that partially used the method, the main focus was the four steps of data analysis. Sixty studies used our method in totality although they derive from varying philosophical standpoints. Disappointingly, there has been little critique of our Gadamerian research method. For health disciplines to truly make progress in the academic stage, it is vital that we engage in with critique, some of which will come through open and honest reflexive engagement with our topics

Are Hermeneutics and the Austrian Approach Compatible? A Clarifying Analysis

This paper investigates the merging of the Austrian Approach and Hermeneutics under a new light. It defends a middle ground between the standpoint of the Austrian hermeneutists and that of their critics. The latter, especially Rothbard, considered hermeneutics to be incompatible with Austrian School because they confused hermeneutics with what Mises calls "polylogism", i.e. with cognitive nihilism. Their view was incorrect, but their criticism of the Austrian hermeneutists was not completely unfounded. Austrian hermeneutists did not clearly separate what they called hermeneutics from the postmodernist epistemologies of authors such as Derrida, Kuhn, and Rorty. This article demonstrates that hermeneutics as intended by Gadamer, its greatest theorist, has nothing to do with postmodernism. It is a fallibilist theory of the objective truth in the sense of Popper. So it is compatible both with the Austrians' antipolylogism and their methodological individualism

Sharing a different voice: Attending to stories in collaborative writing

Through three stories, we hope to reveal how sometimes contradictory or unrecognizable aspects of our lives, selves, and stories can create tensions in the collaborative writing endeavor. We begin with a story that illuminates some of the narrative tensions that surface during a decade of writing collaboratively. In an effort to navigate these tensions, we explore two further stories in dialogue as a way to reveal how dominant narratives shape our lives and the stories we might tell. One aim of sharing these stories is to reveal how problematic ways of being are often inseparable from one’s cultural legacy. Making previously obscured narratives visible paves the way for imaginary leaps that are necessary for change. We hope these insights are useful for other writers and collaborators and those who seek caring, responsive, and nurturing writing relationships yet realize this journey can be problematic

‘Shared intelligibility’ and two reflexive strategies as methods of supporting ‘responsible decisions’ in a hermeneutic phenomenological study

Hermeneutic phenomenologists propose that researchers inescapably bring themselves into their research because interpretation must inevitably be influenced by their contexts and pre-understandings. They propose that interpretation is a dynamic and active part of the construction of a text’s meaning, and involvement in this construction process leads to deep empathic understanding of others’ experience, reappraisal of accepted social and cultural systems, and a level of self-enlightenment. The strengths of the hermeneutic methodological approach have led to its use in a number of disciplines, however, there remains concerns about interpretative validity. It is widely acknowledged that in order to support rigour and validity in hermeneutic studies, researchers are required to develop and integrate strategies within the research process to promote awareness of the interplay between their pre-understandings and interpretation. This paper discusses how episodic interviewing which capitalises on ‘shared intelligibility’, and the reflexive strategies of ‘oppositional arrangement of perspectives’ and ‘backgrounding’ were used to shed light on data from a study of the experiences and views of nursing home nurses regarding their occupational role and status, and work identity

Dialogue as Moral Paradigm: Paths Toward Intercultural Transformation

The Council of Europe’s 2008 White Paper on Intercultural Dialogue: ‘living together as equals in dignity’ points to the need for shared values upon which intercultural dialogue might rest. In order, however, to overcome the monologic separateness that threatens community, we must educate ourselves to recognize the dialogism of our humanity and to engage in deep encounters with others with a mature skepticism of all dogmatisms, including our own. In order to aid us in reaching the necessary insight, the author calls upon Bakhtin’s ideas of the dialogism of every utterance and of the unity and heteroglossia of language, Gadamer’s hermeneutical experience that shakes us loose from what we think we know, and Levinas’s description of that transcendent ideal of a dialogue beyond reciprocity. These perspectives break open our certainty that tribalism and individualism are fundamental, placing them instead as secondary phenomena that, though powerful, pronounce neither the initial nor the final word on our life together

Examining Researchers’ Pre-Understandings as a Part of the Reflexive Journey in Hermeneutic Research

This article considers one of the philosophical sources of reflexivity, the concept of “pre-understandings” as envisaged by the German philosopher, Hans Georg Gadamer. There are a number of empirical research studies employing a Gadamerian approach, and while some authors may describe methods of examining pre-understandings and applying findings reflexively to hermeneutic enquiry, there remains a general lack of sufficient detail given over to the “how” in relation to this process. Furthermore, Gadamer describes how the “provoking” of one’s pre-understandings is required in order to make them realizable and this is rarely evident within authors’ work. As part of a hermeneutic research project exploring health professionals’ views of conscientious objection to abortion, we as a research team undertook a process of “provoking” our pre-understandings surrounding conscientious objection to abortion. This was undertaken by a preliminary discussion to examine our preunderstandings. A second discussion followed to examine if and how our pre-understandings had altered, and was conducted after the research team had read five transcribed interviews from a study on health care professionals’ perspectives of conscientious objection to abortion. By reviewing our pre-understandings, we were able to begin to make conscious what was unconscious, widening some of our initial views, being more definitive in others and in some cases endorsing our original pre-understandings. Using a reflexive process, we assimilated these findings with our research project and used it to inform our data collection, analysis and interpretation, demonstrating the application of rigor to our hermeneutic study