As a branch or method of phenomenology, hermeneutic phenomenology is concerned with the life world or human experience as it is lived. The focus is toward illuminating details and seemingly trivial aspects within experience that may be taken for granted in our lives, with a goal of creating meaning and achieving a sense of understanding. While Husserl focused on understanding beings or phenomena, Heidegger focused on ‘Dasein’, that is translated as ‘the mode of being human’ or ‘the situated meaning of a human in the world’. Husserl was interested in acts of attending, perceiving, recalling, and thinking about the world and human beings were understood primarily as knowers. Heidegger, in contrast, viewed humans as being primarily concerned creatures with an emphasis on their fate in an alien world.
Consciousness is not separate from the world, in Heidegger’s view, but is a formation of historically lived experience. He believed that understanding is a basic form of human existence in that understanding is not a way we know the world, but rather the way we are. Koch (1995) outlined Heidegger’s emphasis on the historicality of understanding as one’s background or situatedness in the world. Historicality, a person’s history or background, includes what a culture gives a person from birth and is handed down, presenting ways of understanding the world. Through this understanding, one determines what is ‘real’, yet Heidegger also believed that one’s background cannot be made completely explicit. Munhall (1989) described Heidegger as having a view of people and the world as indissolubly related in cultural, in social and in historical contexts.
Interpretation is seen as critical to this process of understanding. Claiming that to be human was to interpret, Heidegger (1927/1962) stressed that every encounter involves an interpretation influenced by an individual’s background or historicality. Polkinghorne (1983) described this interpretive process as concentrating on historical meanings of experience and their development and cumulative effects on individual and social levels.
This interpretive process is achieved through a hermeneutic circle which moves from the parts of experience, to the whole of experience and back and forth again and again to increase the depth of engagement with and the understanding of texts [interview transcripts] (Annells, 1996; Polkinghorne, 1983). Kvale (1996) viewed the end of this spiraling through a hermeneutic circle as occurring when one has reached a place of sensible meaning, free of inner contradictions, for the moment.
(Laverty explains the differences between Husserl's way of phenomenology and Heidegger's way phenomenology)
Hermeneutic Phenomenological Research Method Simplified - 2011 article
Hermeneutic Phenomenological Research: A Practical Guide for Nurse Researchers
By Marlene Zichi Cohen
Hermeneutic Phenomenological study of Philanthropian Leaders
Understanding and Leading Organization - A Hermeneutic Philosophical Investigation
Phenomenological Reduction and Emergent Design: Complementary Methods for Leadership Narrative Interpretation and Metanarrative Development
Donald L. Gilstrap
University of Oklahoma, Norman, Oklahoma, USA
International Journal of Qualitative Methods 6 (1) March 2007
Authentic leadership and the narrative self
Raymond T. Sparrowe
The Leadership Quarterly 16 (2005) 419 – 439
Researching Lived Experience: Human Science for an Action Sensitive Pedagogy (Google eBook)
Max Van Manen
SUNY Press, 01-Jan-1990 - Education - 202 pages
Investigating subjectivity: Research on Lived Experience
Carolyn Ellis, 1992
Researching Entrepreneurship as Livid Experience
Read Transcendental Phenomenology also
Updated 14 Sep 2016, 20 July 2013