"The strengths of qualitative research methods lie in their usefulness for understanding the meaning and context of the phenomena studied, and the particular events and processes that make up these phenomena over time, in real-life, natural settings .When evaluating computer information systems, these contextual issues include social, cultural, organizational, and political concerns surrounding an information technology; the processes of information systems development, installation, and use (or lack of use); and how all these are conceptualized and perceived by the participants in the setting where the study is being conducted ."
(Bonnie Kaplan and Joseph A. Maxwell, p.31, 2005)
Kaplan, B. and J. Maxwell (2005). Qualitative Research Methods for Evaluating Computer Information Systems. Evaluating the Organizational Impact of Healthcare Information Systems. J. Anderson and C. Aydin. New York, Springer: 30-55.
"Primarily because of its association with achievements in the physical sciences, quantified measurement seems a step toward enhanced precision. But, precision, as understood here, means more than reliability and validity; it also requires appropriately complex representation of the target construct. In phenomenological terms, precision refers to the distinctiveness that fosters reliability, the coherence that assures validity, and the richness that is appropriate to the targeted phenomenon. First, distinctiveness is the extent to which a phenomenon is discriminable from others. Judgments about distinctiveness require more than explicit (e.g., operational) definitions. They require the capacity to anticipate attributes that remain implicit in even the most explicitly conceived phenomenon and, on the basis of those implicit meanings, to consistently verify that phenomenon's presence or absence. Second, coherence is the extent to which judgments about the attribute structure of a particular phenomenon are congruent. Short of logical entailment but beyond associative contingency, judgments about coherence require consideration of both the explicit and implicit meanings of the attribute structure they describe. Third, richness is the extent to which judgments about a phenomenon capture its complexity and intricacy. Richness entails full differentiation of a phenomenon's attributes, identification of its attribute structure, and appreciation of its structural incongruities."
(Don Kuiken and David Miall, 2001)
 profiles and the ideal prototype. This numeric assessment of degree involves profiles of attributes rather than individual attributes. Although we appreciate the potential importance of the latter (see note 3), we have not attempted to address the analytic problems that arise from the combination of nominal and ordinal variables in estimates of profile similarity. It should be noted, however, that some available software facilitates the assessment of ordinal information during attribute identification (cf. KUCKARTZ 1995; WEITZMAN & MILES 1995). The possibility of coordinating ordinal and nominal attribute judgments deserves further consideration.
Kuiken, Don & Miall, David S. (2001). "Numerically Aided Phenomenology: Procedures for Investigating Categories of Experience." [68 paragraphs]. Forum Qualitative Sozialforschung / Forum: Qualitative Social Research, 2(1), Art. 15, http://nbn-resolving.de/urn:nbn:de:0114- fqs0101153.
"Interpretation in our own time, however, is even more complex. For the contemporary zeal for the project of interpretation is often prompted not by piety toward the troublesome text (which may conceal an aggression), but by an open aggressiveness, an overt contempt for appearances. The old style of interpretation was insistent, but respectful; it erected another meaning on top of the literal one. The modern style of interpretation excavates, and as it excavates, destroys; it digs 'behind' the text, to find a sub-text which is the true one. The most celebrated and influential modern doctrines, those of Marx and Freud, actually amount to elaborate systems of hermeneutics, aggressive and impious theories of interpretation. All observable phenomena are bracketed, in Freud's phrase, as manifest content. This manifest content must be probed and pushed aside to find the true meaning -the latent content -beneath. For Marx, social events like revolutions and wars; for Freud, the events of individual lives (like neurotic symptoms and slips of the tongue) as well as texts (like a dream or a work of art) -all are treated as occasions for interpretation. According to Marx and Freud, these events only seem to be intelligible. Actually, they have no meaning without interpretation. To understand is to interpret. And to interpret is to restate the phenomenon, in effect to find an equivalent for it.
Thus, interpretation is not (as most people assume) an absolute value, a gesture of mind situated in some timeless realm of capabilities. Interpretation must itself be evaluated, within a historical view of human consciousness. In some cultural contexts, interpretation is a liberating act. It is a means of revising, of transvaluing, of escaping the dead past. In other cultural contexts, it is reactionary, impertinent, cowardly, stifling."
(Susan Sontag, 1966)
Susan Sontag (1966). "Against Interpretation: And Other Essays". Farrar, Strauss & Giroux.
"Terms like 'Internet café' or 'cybercafé' bring us right back to the 90s along with phrases like 'web page' or 'digital divide', which were invented to describe new hybrids involving analog and digital, virtual and real as well as the present and near future.
It's not that these terms have grown obsolete. It's rather that these 20th-century phenomena they once described have outgrown their terminology. They were born as metaphors, but over time turned into idioms, and their analog parts were the first [to] lose their original meanings. People who did not witness the emergence of the web do not fully understand why browser content is still called a 'page'. It's has also become unclear what public internet access facilities have in common with cafés, yet we continue calling them 'internet cafés' or 'cybercafés'."
(Olia Lialina, 2012-01-10)
"The realization that the phenomena we confront are always richer than the abstractions we use to explain them is central to a Goethean approach. This realization is the expression of a two-fold awareness or sensitivity that Goethe points to with his expression 'delicate empiricism' (Goethe, 1829, in Miller, 1995, p. 307). First, we experience a phenomenon (a mouse, a wooded swamp, a range of blue hills in the distance, or the clouds moving across the sky) as a kind of fullness that calls forth wonder, curiosity, questioning. We want to get to know it better, or as Goethe states it radically, 'become utterly identical with it' (ibid.). This is empiricism, because we orient all our striving around the phenomena themselves. A phenomenon is what meets the eye but we also experience it is as something more, as a kind of surface that is pregnant with a depth we may be able to plumb. But we realize that we will not fathom these depths with models and theories, which more likely than not will lead us away from the phenomenon itself."
(Craig Holdrege, 2005)
Craig Holdrege Summer 2005, 8.1. 'Doing Goethean Science' Janus Head.