Since the 1980s, scholars disputing the hegemony of positivist methodologies in the social sciences began to promote interpretive approaches, creating discussions about methodological pluralism and enabling a slow, and often resisted, proliferation of theoretical diversity. Within this context, “interpretivism” acquired a specific definition, which encompassed meaning-centered research and problematized positivist ideas of truth correspondence, objectivity, generalization, and linear processes of research. By critiquing the methodological assumptions that were often used to make positivism appear as a superior form of social science, interpretive scholars were confronted with questions about their own knowledge production and its validity. If meanings could be separated from objects, phenomena and identities could be constructed, and observers could not step out of their situated participation within these constructions, how could scholars validate their knowledge?
Despite important agreements about the centrality, characteristics, and intelligibility of meaning, interpretivists still disagree about the different ways in which this question can be answered. Scholars often use diverse strategies of validation and they objectivize their interpretations in different degrees. On one side of the spectrum, some post-structuralist, feminist, and postcolonial scholars renounce methodological foundations of objectification and validation as much as possible. This opens the possibility of empirically researching epistemic assumptions, which scholars interpret either as components of dominant discourses or as alternatives that create possibilities of thinking about more multiplicity, difference, and diversity. On the other side, a number of constructivist, feminist, and critical scholars attach meanings to social structures and view their interpretations as reflecting parts of intersubjectivities, lifeworlds, cultures, etc. Since they use their own strategy to objectify interpretations and they solve the methodological question of validity, the scholars on this side of the spectrum either tend to pursue empirical research that does not analyze epistemic dimensions or they generalize particular experiences of domination. This disagreement influences not only the kind of empirical research that scholars pursue, but also creates some differences in the definitions of key interpretive notions such as power relations, reflexivity, and the role of empirical evidence.
Within these agreements and disagreements, interpretivism created an overarching methodological space that allowed for the proliferation of theoretical approaches. Since the 1980s, post-structuralist, feminist, constructivist, neo-Marxist, postcolonial, green, critical, and queer theories have sought to expand the study of meanings, uncover aspects of domination, listen to previously marginalized voices, unveil hidden variations, and highlight alternatives. Some of the branches of these theories tend toward the different sides of the methodological spectrum and they disagree about the epistemic strategies that they can use to validate their knowledge production, but the opening of this interpretive space has allowed for scholars to deconstruct, reconstruct, and juxtapose meanings, contributing to the field from different perspectives and within particular empirical areas of research. Moreover, this diversifying process continues to unfold. Approaches such as the decolonial perspective that emerged in Latin American Studies continue to enter International Studies, creating new transdisciplinary debates and promoting other possibilities for thinking about international and global politics.
The ethic-aesthetic way of wonders
