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192-215) acknowledged that they shared a common theoretical They perspective with the hermeneutic-dialectic tradition. however, preferred to assert what they saw as an important difference, namely, they claimed that writers in hermeneutics (they cite Habermas) believed they could “reflect” their way out of practical difficulties. Influenced by Schütz, ethnomethodologists argued for a more practical engagement which acknowledged the shifting perspective of the investigator in the field. Sacks (1992, p.

Habermas (1972) cautions against what he sees as an anarchism implicit in Gadamer’s insistence on the universality of language. He sees this arising through a failure to regulate the validity of meanings produced linguistically. For Habermas, language is always limited by extra-linguistic experience. It is for this reason that he draws the line between the formal languages of science and natural languages. Such a distinction places limits on the individual’s ability to construct meaning without reference to cultural constraints.

Towards achieving this he advocates an increased emphasis on thematic project work within mathematical learning to enhance student awareness of how problems may be contextualised. Critical hermeneutics sees its scope extending beyond the universal linguistic dimension which characterises Gadamer’s version of interpretation and addresses extra-linguistic factors such as economic status and social class which it sees as distorting interpretations. Within mathematical activity, for example, certain aspects may be valued more highly because of their functionality in particular social practices.

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