Interpretive turn
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| - | ‘The 'interpretive turn' was essentially introduced by [[Immanuel Kant]] two centuries ago through the idea that what we experience as reality is shaped by our mental categories, although Kant thought of these categories as stable and transcendent’ (Lye, 2008). The interpretive turn has ensured that meaning has been re-located from 'reality out there' to 'reality as experienced by the perceiver (Lye, 2008). | + | ‘The 'interpretive turn' was essentially introduced by [[Immanuel Kant]] two centuries ago through the idea that what we experience as reality is shaped by our mental categories, although Kant thought of these categories as stable and transcendent’ (Lye, 2008). The interpretive turn has ensured that meaning has been re-located from 'reality out there' to 'reality as experienced by the perceiver (Lye, 2008). Ranbinow and Sullivan (1979) described the interpretive turn as a shift in the social sciences away from positivism and toward intrepretivism in the mid to late 20th century (Boettke, 1994)(Howe, 1989). An example of this is [[Charles Taylor]] he descibes the point of interpretation in his seminal: 'interpretation and the science man'(1987), where he see a man as a self-interpreting animal (Howe, 1989). |
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| + | The interpretative turn has changed the way of thinking about meaning. First, the meaning of a text is invariably indeterminate what might be called the indeterminacy claim-and second, that the unavoidably malleable essence of texts their essential inessentiality entails that interpreting a text is a necessary part of the process of creating the text's meaning (West, 1990). | ||
| + | These both points imply that the reality is not out there, but rather constructed by the receiver of the message. This receiver does not discover the meaning of a certain message or text, but the interpreter rather chooses from a range of possible meanings of the sender of this message. In this sense you can say the interpreter creates the meaning in the name of discovery or interpretation. | ||
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== Central ideas of the interpretive turn == | == Central ideas of the interpretive turn == | ||
| - | + | There are a number of ideas central in the interpretive turn (Lye, 2008): | |
| - | - an observer is inevitably a participant in what is observed | + | - an observer is inevitably a participant in what is observed. |
| - | - the receiver of a message is a component of the message | + | |
| - | - information is only information insofar as it is contextualized | + | - the receiver of a message is a component of the message. |
| - | - individuals are cultural constructs whose conceptual worlds are composed of a variety of discursive structures, or ways of talking about and imagining the world | + | |
| - | - the world of individuals is not only multiple and diverse but is constructed by and through interacting fields of culturally lived symbols, through language in particular | + | - information is only information insofar as it is contextualized. |
| - | - all cultures are networks of signifying practices | + | |
| - | - therefore all interpretation is conditioned by cultural perspective and is mediated by symbols and practice | + | - individuals are cultural constructs whose conceptual worlds are composed of a variety of discursive structures, or ways of talking about and imagining the world. |
| - | - texts entail sub-texts, or the often disguised or submerged origins and structuring forces of the messages | + | |
| + | - the world of individuals is not only multiple and diverse but is constructed by and through interacting fields of culturally lived symbols, through language in particular. | ||
| + | |||
| + | - all cultures are networks of signifying practices. | ||
| + | |||
| + | - therefore all interpretation is conditioned by cultural perspective and is mediated by symbols and practice. | ||
| + | |||
| + | - texts entail sub-texts, or the often disguised or submerged origins and structuring forces of the messages. | ||
== References == | == References == | ||
| - | Lye, J. (2008) The | + | Boettke, P. J. (1994) The Elgar Companion to Austrian Economics. ''Edward Elgar Publishing Limited'': Uk. |
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| + | Howe,K. (1989). The Interpretive Turn and the new Debate in Education. ''Educational Researcher'', 27(8), 13-21. | ||
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| + | Lye, J. (2008). The Interpretive Turn. Founded on 10 oktober 2012, on http://www.brocku.ca/english/jlye/interpturn.php | ||
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| + | West, R. (1990). ''The Meaning of Equality and the Interpretive Turn''. Georgetown Public Law and Legal Theory Research: Georgetown. | ||
== Editors == | == Editors == | ||
| - | + | Publisched by Lotte den Boogert, 10 oktober 2012 | |
| + | |||
| + | Edited by Stefan Ramaker --[[User:StefanRamaker|StefanRamaker]] 21:43, 24 October 2012 (CEST) | ||
Latest revision as of 19:57, 24 October 2012
‘The 'interpretive turn' was essentially introduced by Immanuel Kant two centuries ago through the idea that what we experience as reality is shaped by our mental categories, although Kant thought of these categories as stable and transcendent’ (Lye, 2008). The interpretive turn has ensured that meaning has been re-located from 'reality out there' to 'reality as experienced by the perceiver (Lye, 2008). Ranbinow and Sullivan (1979) described the interpretive turn as a shift in the social sciences away from positivism and toward intrepretivism in the mid to late 20th century (Boettke, 1994)(Howe, 1989). An example of this is Charles Taylor he descibes the point of interpretation in his seminal: 'interpretation and the science man'(1987), where he see a man as a self-interpreting animal (Howe, 1989).
The interpretative turn has changed the way of thinking about meaning. First, the meaning of a text is invariably indeterminate what might be called the indeterminacy claim-and second, that the unavoidably malleable essence of texts their essential inessentiality entails that interpreting a text is a necessary part of the process of creating the text's meaning (West, 1990). These both points imply that the reality is not out there, but rather constructed by the receiver of the message. This receiver does not discover the meaning of a certain message or text, but the interpreter rather chooses from a range of possible meanings of the sender of this message. In this sense you can say the interpreter creates the meaning in the name of discovery or interpretation.
Central ideas of the interpretive turn
There are a number of ideas central in the interpretive turn (Lye, 2008):
- an observer is inevitably a participant in what is observed.
- the receiver of a message is a component of the message.
- information is only information insofar as it is contextualized.
- individuals are cultural constructs whose conceptual worlds are composed of a variety of discursive structures, or ways of talking about and imagining the world.
- the world of individuals is not only multiple and diverse but is constructed by and through interacting fields of culturally lived symbols, through language in particular.
- all cultures are networks of signifying practices.
- therefore all interpretation is conditioned by cultural perspective and is mediated by symbols and practice.
- texts entail sub-texts, or the often disguised or submerged origins and structuring forces of the messages.
References
Boettke, P. J. (1994) The Elgar Companion to Austrian Economics. Edward Elgar Publishing Limited: Uk.
Howe,K. (1989). The Interpretive Turn and the new Debate in Education. Educational Researcher, 27(8), 13-21.
Lye, J. (2008). The Interpretive Turn. Founded on 10 oktober 2012, on http://www.brocku.ca/english/jlye/interpturn.php
West, R. (1990). The Meaning of Equality and the Interpretive Turn. Georgetown Public Law and Legal Theory Research: Georgetown.
Editors
Publisched by Lotte den Boogert, 10 oktober 2012
Edited by Stefan Ramaker --StefanRamaker 21:43, 24 October 2012 (CEST)
