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Interpretative phenomenological analysis (IPA) is a qualitative form of psychology research. IPA has an idiographic focus, which means that instead of producing generalization findings, it aims to offer insights into how a given person, in a given context, makes sense of a given situation .
The descriptive phenomenological method in psychology [1] [2] was developed by the American psychologist Amedeo Giorgi in the early 1970s. Giorgi based his method on principles laid out by philosophers like Edmund Husserl and Maurice Merleau-Ponty as well as what he had learned from his prior professional experience in psychophysics. [3]
A phenomenographic analysis seeks a "description, analysis, and understanding of . . . experiences". [2] The focus is on variation: variation in both the perceptions of the phenomenon, as experienced by the actor, and in the "ways of seeing something" as experienced and described by the researcher. [ 10 ]
Martin Heidegger's explication of phenomenological description is sketched out in the Introduction of his book Being and Time, [9] where he argues that the way to best approach the question of the meaning of Being is to examine the concrete ways in which phenomena show themselves in themselves — as they seem in consciousness.
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Hermeneutics has been broadly applied in the humanities, especially in law, history and theology. Hermeneutics was initially applied to the interpretation, or exegesis, of scripture, and has been later broadened to questions of general interpretation. [9] The terms hermeneutics and exegesis are sometimes used
Hermeneutic circle. The hermeneutic circle (German: hermeneutischer Zirkel) describes the process of understanding a text hermeneutically.It refers to the idea that one's understanding of the text as a whole is established by reference to the individual parts and one's understanding of each individual part by reference to the whole.
Truth and Method is regarded as Gadamer's magnum opus, and has influenced many philosophers and sociologists, notably Jürgen Habermas.In reaction to Gadamer, the critic E. D. Hirsch reasserted a traditionalist approach to interpretation (following Dilthey and Schleiermacher), seeing the task of interpretation as consisting of reconstructing the intentions of the original author of a text. [4]