The Social Life of Methods

The suggestion that research methods have a double social life seems uncontentious to me. The claims being made are that (1) methods are shaped by the social contexts in which they emerge and (2) methods in turn help shape those contexts. So research methods should not be understood as neutral tools developed in isolation from the social world they are orientated towards. Instead, we need to recognise the manner in which methods are shaped by that world and in turn contribute to its shaping. This involves rejecting what Law, Savage and Ruppert describe as the ‘methodological complex’:

It assumes that methods are tools for learning about the social world. That this is what they are. End of story. We see this in methods courses. Juxtaposed and differentiated both from theory, and from substantive courses, these tell us about techniques for knowing the world. Which to choose. How to use them. How to analyse data. And how to present it.

There’s nothing wrong with this in certain senses: in social research indeed we need methods, and it’s not a bad idea to use those methods properly. But to think of methods in this way – simply as appropriate tools – involves consequences, some of them unanticipated, which create a baggage which can be heavy, even burdensome. We can distil this as ‘the methodological complex.’

http://research.gold.ac.uk/7987/1/The%20Double%20Social%20Life%20of%20Methods%20CRESC%20Working%20Paper%2095.pdf

This ‘methodological complex’ entails a particular division of labour for empirical research and a particular conception of how research can be undertaken. Theory, methods and substance are construed as distinct spheres of activity. Research questions are derived from theory, inviting the use of methods to address them in relation to distinct areas of substance. They also argue that this involves the ontological presupposition of a stable world, with definitive features that can be reported and turned into data:

We’re distinguishing between the world on the one hand, and representations of that world on the other. In this way of thinking it’s methods that bridge the gap. If we get those methods right then our representations will match the realities of the world. Tools have a better or worse capacity to do the job at hand. They  will, as the philosophers of science say correspond to it; or at least (this is what the  pragmatists say) they will describe it sufficiently well to be treated as accurate. This means that they are tools for handling the world. If we get them wrong then our accounts of reality, our data, will be flawed.

http://research.gold.ac.uk/7987/1/The%20Double%20Social%20Life%20of%20Methods%20CRESC%20Working%20Paper%2095.pdf

I’m hostile to any attempt to refute naturalism on this basis, arising from the obviousness with which these points can be reconciled to a critical naturalism (see Roy Bhaskar’s Possibility of Naturalism). But I think it’s important to explore them because the analysis seems entirely plausible to me, even if I’m sceptical about the prescriptions many would draw on the basis of them. I also agree that, as the authors put it, “oscillates between an objectivist concern with ‘bias’ and a humanist response which seeks refuge in an ‘ineffable’ human moment which somehow lies outside this purview of representational methods”. Roy Bhaskar makes a similar point when he argues that positivism and hermeneutics share a view of natural science, framing reality in terms of a schism between matter and meanings with the former being the domain of the natural sciences and the latter the domain of the (hermeneutical) social sciences. In fact I find their analysis congruent with Bhaskar’s, complementing it productively as a result of a sightly different focus:

By reducing issues to questions of technique, it allows different parties to come together around some kind of shared project, whatever their goals,values, orientations and identities. If we need to create random samples, then this is because it is important to avoid undistorted samples. If it is dangerous to avoid recruiting so-called professional participants to our focus groups, then this is because we’re looking for people who are naïve and untutored in appropriate ways. If the ethnographer needs to avoid the outsiders who flock to talk with her when she first arrives in the field, then this is because she’s on the lookout for gatekeepers or people at the core of the community rather than people with grudges on the periphery. We learn all these things in a million different versions in the hope of reducing bias; in the hope of knowing and describing the world accurately. This search to avoid bias and to use our ‘tools’ more effectively is pervasive, indeed ubiquitous. We share it. But it then also leads to an automatic response, from even the most positivistic researcher, about ‘what is left out’ by any specific method.

http://research.gold.ac.uk/7987/1/The%20Double%20Social%20Life%20of%20Methods%20CRESC%20Working%20Paper%2095.pdf

Their point is not that a concern to use tools effectively is wrong but rather that an exhaustive treatment of methods in these terms serves to preclude consideration of others aspects of methods that are salient to the practice of social research. Their project seeks to recognise that “methods are fully of the social world that they research; that they are fully imbued with theoretical renderings of the social world” and to think through the implications of this for how we understand them. These are the questions that we lose sight of if we focus on using tools effectively. As I understand their point, they accept that tools are used in the production of knowledge but argue that to understand these ‘tools’ we need to stop and consider them as objects in their own right. Their point is not a trivial constructionist one, such as to assert that ‘methods are socially constructed’ (well of course they are, would anyone argue that methods are natural kinds?) because to do so would enact precisely the oscillation between objectivism (there is a world out there with fixed properties which we use neutral methods to investigate with a greater or lesser degree of efficacy) and subjectivism (there are first-person human realities which are intrinsically beyond the purview of objective representation using neutral methods) – in critical realist jargon, I think they’re proposing a systematic framework for investigating the transitive dimension of social science.

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