Qualitative Study Quotes

The key then to attaining this higher level of intelligence is to make our years of study qualitatively rich. We don't simply absorb information - we internalize it and make it our own by finding some way to put this knowledge to practical use.

Rabbinic literature can be studied in two different ways, in two directions, one might say. It can be studied quantitatively or qualitatively - or, as my father once put it, horizontally or vertically. The former involves covering as much material as possible, without attempting to wrest it from it all its implications and intricacies; the latter involves confining oneself to one single area until it is exhaustively covered, and then going on to new material.

A chart review (Herman, 1986) found that 67 percent of twelve psychiatric outpatients with BPD had a history of abuse in childhood or adolescence. And a qualitative study (Bryer, Nelson, Miller, & Krol, 1987) found that 86 percent of fourteen hospitalized patients with BPD had experienced sexual abuse before the age of sixteen.

The system begins to display something other than synchronicity, it begins to act as a unit, to have behaviors. And just as a study of the parts of a self-organized whole cannot give an idea of the larger whole’s nature, so too the study of the smaller parts’ behaviors cannot give an idea of the larger system’s behavior. As Camazine et al. note, “an emergent property cannot be understood simply by examining in isolation the properties of the system’s components. . . . Emergence refers to a process by which a system of interacting subunits acquires qualitatively new properties that cannot be understood as a simple addition of their individual contributions.”6 Or as systems researcher Yaneer Bar-Yam puts it, “A complex system is formed out of many components whose behavior is emergent, that is, the behavior of the system cannot be simply inferred from the behavior of its components. . . . Emergent properties cannot be studied by physically taking a system apart and looking at the parts (reductionism).

Certainly a visitor from Mars descending upon a colony of birth-injured cripples, dwarfs and hunchbacks...could not deduce what they should have been. But then let us not study cripples, but the closest thing we can get to whole, healthy men. In them, we find qualitative differences, a different system of motivation, emotion, value, thinking and perceiving. In a certain sense, only the saints are mankind. All the rest are cripples.

Finally, another large-scale study [of false rape allegations] was conducted in Australia, with the 850 rapes reported to the Victoria police between 2000 and 2003 (Heenan & Murray, 2006). Using both quantitative and qualitative methods, the researchers examined 812 cases with sufficient information to make an appropriate determination, and found that only 2.1% of these were classified as false reports. All of these complainants were then charged or threatened with charges for filing a false police report." Lonsway, K. A., Archambault, J., & Lisak, D. (2009). False reports: Moving beyond the issue to successfully investigate and prosecute non-stranger sexual assault. The Voice, 3(1), 1-11.

Two aspects of thinking in particular are pronounced in both creative and hypomanic thought: fluency, rapidity, and flexibility of thought on the one hand, and the ability to combine ideas or categories of thought in order to form new and original connections on the other. The importance of rapid, fluid, and divergent thought in the creative process has been described by most psychologists and writers who have studied human imagination. The increase in the speed of thinking may exert its influence in different ways. Speed per se, that is, the quantity of thoughts and associations produced in a given period of time, may be enhanced. The increased quantity and speed of thoughts may exert an effect on the qualitative aspects of thought as well; that is, the sheer volume of thought can produce unique ideas and associations. Indeed, Sir Walter Scott, when discussing Byron's mind, commented: "The wheels of a machine to play rapidly must not fit with the utmost exactness else the attrition diminishes the Impetus." The quickness and fire of Byron's mind were not lost on others who knew him. One friend wrote: "The mind of Lord Byron was like a volcano, full of fire and wealth, sometimes calm, often dazzling and playful, but ever threatening. It ran swift as the lightning from one subject to another, and occasionally burst forth in passionate throes of intellect, nearly allied to madness." Byron's mistress, Teresa Guiccoli, noted: "New and striking thoughts followed from him in rapid succession, and the flame of genius lighted up as if winged with wildfire.

Democritus says: "One man means as much to me as multitude, and a multitude only as much as one man." The following also as nobly spoken by someone or other, for it is doubtful who the author was; they asked him what was the object of all this study applied to an art that would reach but very few. He replied: "I am content with a few, content with one, content with none at all." The third saying- and a noteworthy one, too- is by Epicurus, written to one of the partners of his studies: "I write this not for the many, but for you; each of us is enough of an audience for the other.

Simonton finds that on average, creative geniuses weren’t qualitatively better in their fields than their peers. They simply produced a greater volume of work, which gave them more variation and a higher chance of originality. “The odds of producing an influential or successful idea,” Simonton notes, are “a positive function of the total number of ideas generated.” Consider Shakespeare: we’re most familiar with a small number of his classics, forgetting that in the span of two decades, he produced 37 plays and 154 sonnets. Simonton tracked the popularity of Shakespeare’s plays, measuring how often they’re performed and how widely they’re praised by experts and critics. In the same five-year window that Shakespeare produced three of his five most popular works—Macbeth, King Lear, and Othello—he also churned out the comparatively average Timon of Athens and All’s Well That Ends Well, both of which rank among the worst of his plays and have been consistently slammed for unpolished prose and incomplete plot and character development. In every field, even the most eminent creators typically produce a large quantity of work that’s technically sound but considered unremarkable by experts and audiences. When the London Philharmonic Orchestra chose the 50 greatest pieces of classical music, the list included six pieces by Mozart, five by Beethoven, and three by Bach. To generate a handful of masterworks, Mozart composed more than 600 pieces before his death at thirty-five, Beethoven produced 650 in his lifetime, and Bach wrote over a thousand. In a study of over 15,000 classical music compositions, the more pieces a composer produced in a given five-year window, the greater the spike in the odds of a hit. Picasso’s oeuvre includes more than 1,800 paintings, 1,200 sculptures, 2,800 ceramics, and 12,000 drawings, not to mention prints, rugs, and tapestries—only a fraction of which have garnered acclaim. In poetry, when we recite Maya Angelou’s classic poem “Still I Rise,” we tend to forget that she wrote 165 others; we remember her moving memoir I Know Why the Caged Bird Sings and pay less attention to her other 6 autobiographies. In science, Einstein wrote papers on general and special relativity that transformed physics, but many of his 248 publications had minimal impact. If you want to be original, “the most important possible thing you could do,” says Ira Glass, the producer of This American Life and the podcast Serial, “is do a lot of work. Do a huge volume of work.” Across fields, Simonton reports that the most prolific people not only have the highest originality; they also generate their most original output during the periods in which they produce the largest volume.* Between the ages of thirty and thirty-five, Edison pioneered the lightbulb, the phonograph, and the carbon telephone. But during that period, he filed well over one hundred patents for other inventions as diverse as stencil pens, a fruit preservation technique, and a way of using magnets to mine iron ore—and designed a creepy talking doll. “Those periods in which the most minor products appear tend to be the same periods in which the most major works appear,” Simonton notes. Edison’s “1,093 patents notwithstanding, the number of truly superlative creative achievements can probably be counted on the fingers of one hand.

Popularity does not guarantee literary quality, as everybody knows, but it never comes about for no reason. Nor are those reasons always and necessarily feeble or meretricious ones, though there has long been a tendency among the literary and educational elite to think so. To give just one example, in my youth Charles Dickens was not regarded as a suitable author for those reading English Studies at university, because for all his commercial popularity (or perhaps because of his commercial popularity) he had been downgraded from being ‘a novelist’ to being ‘an entertainer’. The opinion was reversed as critics developed broader interests and better tools; but although critical interest has stretched to include Dickens, it has not for the most part stretched to include Tolkien, and is still uneasy about the whole area of fantasy and the fantastic – though this includes, as has been said, many of the most serious and influential works of the whole of the later twentieth century, and its most characteristic, novel and distinctive genres (such as science fiction). The qualitative case for these genres, including the fantasy genre, needs to be made, and the qualitative case for Tolkien must be a major part of it. It is not a particularly difficult case to make, but it does require a certain open-mindedness as to what people are allowed to get from their reading. Too many critics have defined ‘quality’ in such a way as to exclude anything other than what they have been taught to like. To use the modern jargon, they ‘privilege’ their own assumptions and prejudices, often class-prejudices, against the reading choices of their fellowmen and fellow-women, often without thinking twice about it. But many people have been deeply and lastingly moved by Tolkien’s works, and even if one does not share the feeling, one should be able to understand why. In the following sections, I consider further the first two arguments outlined above, and set out the plan and scope of the chapters which follow, which form in their entirety my expansion of the third argument, about literary quality; and my answer to the question about what Tolkien felt he had to say.

Collection Methods in Qualitative Studies Where was the setting of the study? What was the rationale for choosing the setting? Who were the participants and what were their roles and characteristics? Why were they chosen? What data collection methods were used? What role did the researcher adopt within the setting? Who collected the data and were they qualified for their roles? How were data collectors trained? Was the training adequate? Was the process of the fieldwork adequately reported? How did the event unfold? Was data collection continued until saturation was achieved? Were the researchers’ assumptions or biases acknowledged?

In other studies, the philosophy is made explicit by a special section in the study—typically in the description of the characteristics of qualitative inquiry often found in the methods section. Here the inquirer talks about ontology, epistemology, and other assumptions explicitly and details how they are exemplified in the study. The

you will see this framework at work when ethnographers employ both quantitative (e.g., surveys) and qualitative data collection (LeCompte & Schensul, 1999) and when case study researchers use both quantitative and qualitative data (Luck, Jackson, & Usher, 2006; Yin, 2009).

Qualitative system dynamics is a powerful tool to help categorize behaviors as endogenous or exogenous with respect to the system under study.

the advent of this other belief system, one that offered an alternative explanation for life and death, blessings and sufferings, augmented the condition of self-objectifìcation that had received a qualitative boost when the people of Ilahita first encountered white men.6 They say that it will not be a fish that discovers water. Christianity enabled the Ilahita to “discover” the Tambaran, in the sense that it suddenly rendered this institution less transparent, less taken-for-granted, to its adherents. The immediate effect of this confrontation was to intensify and formalize the Tambaran, clarifying and in a sense creating a tradition identified as non-White, non-Christian.

physicists traditionally choose to deal with systems and phenomena that are very different from those in history. Physicists tend to choose very simple systems with few interacting components (such as the solar system, the hydrogen atom, etc.) or systems consisting of a huge number of identical components (as in thermodynamics). As a result, very precise quantitative predictions can be made and empirically tested. But even in physical applications such systems are rare, and in social sciences only very trivial questions can be reduced to such simplicity. Real societies always consist of many qualitatively and quantitatively different agents interacting in very complex ways.

included in all phenomenological studies: An emphasis on a phenomenon to be explored, phrased in terms of a single concept or idea, such as the educational idea of “professional growth,” the psychological concept of “grief,” or the health idea of a “caring relationship.” The exploration of this phenomenon with a group of individuals who have all experienced the phenomenon. Thus, a heterogeneous group is identified that may vary in size from 3 to 4 individuals to 10 to 15.

Yin, R. K. (2014). Case study research: Design and method (5th ed.). Thousand Oaks, CA: Sage.

Thomas, G. (2015). How to do your case study (2nd ed.). Thousand Oaks, CA: Sage.

As it turns out, this desire to be loved and to belong is not unique to emotionally needy writers spoiled by their parents. It is inherent to us all. It helps make us human. You'll find evidence of this in Brene Brown's research. She has spent the last twenty years studying the characteristics of people who, regardless of life circumstances, exhibit resilience. Using a qualitative research method known as grounded theory research, Brown conducted thousands of interviews with hundreds of people spanning all sorts of cultural and socioeconomic backgrounds to conclude that "a deep sense of love and belonging is an irreducible need for all women, men, and children." "We are biologically, cognitively, physically, and spiritually wired to love, to be loved, and to belong," Brown writes in The Gifts of Imperfection. "When those needs are not met, we don't function as we are meant to. We break. We fall apart. We hurt others. We get sick." Her research concluded that the key to connection is no mystery: "I realized that only one thing separated the men and women who felt a deep sense of love and belonging from the people who seemed to be struggling for it. That one thing was the belief in their worthiness. If we want to fully experience love and belonging, we must believe that we are worthy of love and belonging." In fact, Brown defines wholehearted living as "a way of engaging with the world from a place of worthiness." It's important to note that Brown uncovered these findings while researching the corrosive effects of shame. Shame is the ultimate connection killer, for it tells us that our flaws make us unworthy of love. Like many researchers and psychologists, Brown draws a distinction between shame and guilt, noting that the former focuses on being while the latter focuses on behavior. While guilt says, "I did something bad," shame says, "I am bad." Studies suggest a healthy dose of guilt can actually inspire us to make healthier choices, but shame, as a rule, proves counterproductive. For people of faith, and especially for Christians, this research raises some important questions. Does any claim to our inherent worthiness contradict religious teaching and the witness of our sacred texts? Can we deal honestly with our sins without internalizing shame? Does our belief system require that we see ourselves as nothing more than loathsome insects, deserving only to be swept by tsunami waves into the fires of hell? Or can we, too, engage the world from a place of worthiness? Many of us have been talked out of that hope by a parent, a Sunday school teacher, a pastor, or perhaps even our very own fragile selves. In some way or another, many of us have become convinced that we will never be worthy of love- because of our sin, because of our humanity, and because of something that happened in a mysterious garden a long time ago.

Development is a central notion in psychology, because it is not simply 'development.' It is a paradoxical notion because it supposes neither absolute continuity nor absolute discontinuity...Development is characterized by the emergence of new forms which are motivated by previous phases...auto-transformation, bonds prepared by previous acquisitions, and movement modifying its own movement. Reciprocal action between inside and outside exists,,,Quantitative accumulation phenomena produce qualitative changes...quick acquisitions followed by plateaus...(level phenomena).

But what made universality useful also made it hard for physicists to believe. Universality meant that different systems would behave identically. Of course, Feigenbaum was only studying simple numerical functions. But he believed that his theory expressed a natural law about systems at the point of transition between orderly and turbulent. Everyone knew that turbulence meant a continuous spectrum of different frequencies, and everyone had wondered where the different frequencies came from. Suddenly you could see the frequencies coming in sequentially. The physical implication was that real-world systems would behave in the same, recognizable way, and that furthermore it would be measurably the same. Feigenbaum’s universality was not just qualitative, it was quantitative; not just structural, but metrical. It extended not just to patterns, but to precise numbers.

In light of Paul’s picture of the church growing as a body grows and as a building grows through the process of its erection, it seems regrettable that the phrase “church growth” should nowadays be used exclusively, as it seems to be, of numerical expansion, when the New Testament idea expressed by this phrase is not of quantitative but of qualitative advance. It is always wisest to use biblical phraseology in its biblical sense, and these texts make clear that the growth of the church in Paul’s mind is not a matter of recruits being added to the community (he had other words for that), but of the community being fitted for its destiny through the transforming power of Spirit-taught truth.

In many ways, this chemical medium behaves like the human sexual response. Sexual arousal and recovery depend on the properties of nerve tissue, which, like Zhabotinsky soup, belongs to a general class of systems called excitable media. A neuron has three states: quiescent, excited, and refractory. Normally a neuron is quiescent. With inadequate stimulation, it shows little response and returns to rest. But a sufficiently provocative stimulus will excite the neuron and cause it to fire. Next it becomes refractory (incapable of being excited for a while) and finally returns to quiescence. The parallels with chemical waves extend to action potentials, the electrical waves that propagate along nerve axons. They too travel without attenuation, and when two of them collide, they annihilate each other. In fact, all of these statements are equally true of electrical waves in another excitable medium: the heart. That’s the beauty of this abstraction—the qualitative properties of one excitable medium hold for them all. They can all be studied in one stroke.

One of the unique things about Buddhism, particularly in the Sanskrit tradition, is that investigation and experiment play a very important part. Many troubles come out of ignorance, and the only antidote to ignorance is knowledge. Knowledge means a clear understanding of reality, which must come through investigation and experiment. In ancient times, the Nalanda masters14 carried out these investigations mainly through logic and human thought, and perhaps in some cases through meditation. In modern times, there is another way to find out about reality: with help of equipment. I think both science and Buddhist investigation are actually trying to find reality. Furthermore, there is a tradition in Buddhism that if we find something that contradicts our scripture, we have the liberty to reject that scripture. That gives us a kind of freedom to investigate, regardless of what the literature says. For example, there are some descriptions of cosmology in the scriptures that are quite a disgrace. When I give teachings to Buddhist audiences, I often tell them that we cannot accept these things. In the initial stages of my curiosity, I would look out into space and see many things. I was curious how these things came to be. Look at our body. There’s a lot of hair on the head and, underneath it, a skull. Unlike other parts of the body, there is some kind of special protection there. Why? Usually we believe the soul or self lies at the center of the heart. Now it seems that the soul—if we can identify it at all—is here in the head, not in the heart. The Buddhist texts on psychology and epistemology make a clear distinction between two qualitatively different domains of experience. One is the sensory level: our experience of the five senses. The other is what Buddhists refer to as the mental level of experience: thoughts, emotions, and so on. The primary seat, or physical basis, of sensory experience is thought to be the sensory organs themselves. But now it seems to be clear from modern neuroscience that the central organizing principle of sensory experience is really to be found more in the brain than in the sensory organs themselves. Buddhists are very interested to learn such things from scientific findings. I think the relationship is very helpful. Therefore, we began introducing the study of science to selected Buddhist monastic students in India more than four years ago. A systematic introduction of science education in the monastic curriculum is gradually being established. As for my participation here, I have nothing to offer. I am always eager just to listen and learn from these great, experienced scientists. Although there is a language problem, and also my memory problem, it sometimes seems that I learn from the session—but after the session there is nothing left in my head. So there’s the problem! Anyway, it may leave some imprints in my brain.

Our remarks above indicate the depth and complexity of the traditional and applied qualitative research perspectives into which a socially situated researcher enters. These traditions locate the researcher in history, simultaneously guiding and constraining work that will be done in any specific study. This field has been constantly characterized by diversity and conflict, and these are its most enduring traditions (see Levin & Greenwood,

IVS Global Services Pvt Ltd is an authorised body by Ministry of External Affairs (MEA), Government of India to collect Personal, Educational and Commercial documents for Attestation. At IVS Global Services, customer feedback (Voice of Customer - VOC) is a critical internal measure of individual and team performance. Qualitative and quantitative VOC studies enable us to constantly look at improving services and processes. The process control or quality team tests the process to determine defects or potential failures.

The research will involve quantifying responses to a series of drawing tasks. All participants in the study will be female, roughly between the ages of twenty and twenty-two. In 1990, at the time of the war, they would have been between four and six years old. I will use Piaget’s model of the preoperational stage of childhood development to limit the study’s grouping parameters. From Utrecht in Chicago, I bought enough art supplies to quantify their qualitative responses. Each participant must complete the same tasks: First, mix a color that represents how she remembers the invasion as a child. Second, draw her first memory of the invasion. Third, draw the objects around her during the invasion. The study will use projective drawing tasks to elicit and examine the nonverbal mental schema of the subjects, all of whom lived in Kuwait throughout the invasion and eventual liberation. The results will be measured for repetition of color, image, and symbol (CIS). I hope to find the answer to these questions from these young adults: Can childhood memories of the 1990 invasion be more accurately recalled using nonverbal, rather than verbal, communication skills? If so, do the recollections contain patterns of color, imagery, and symbols?

Based on the findings of a recent qualitative survey carried out in Switzerland, in fact, most of us have up to ten discreet interdependent social identities—identities, the study concludes, which are often in conflict.16 Let’s imagine a middle-aged bank teller living in Pensacola, Florida. He is a father, a son and a husband. He is a Floridian. He is a bank employee. He is also a bicyclist and a recreational runner, and at night, drinking with his friends, he is “the funny one.” He is also a vegetarian, an amateur guitarist, and on weekends he helps coach soccer at his daughter’s high school. Then there are his online identities, including his Facebook, Twitter and Instagram selves. Most surprising is that the man’s ethical mind-set, honesty, sociability and even level of social engagement changes from personality to personality. Imagine that in his professional role, for example, he may be primed to dissembling, or outright deceit, while simultaneously, as a dad, he finds dishonesty repellent.

The supply school underestimates the active role of users in the innovation process. The demand school does not distinguish demand as a quantitative category from user needs as a qualitative category.

Three political parties in the United States; Democratic Party, the Republican Party, and the Supreme Court.

Education marketers have to begin to communicate with many new cultures and to quickly understand what they like, dislike and how to entice them to enrol and study with their institution, against a backdrop of formidable new competition

Throughout the over 200 years of the field of biogeography, its researchers have discovered some strikingly general patterns in biological diversity, and have advanced an equally intriguing set of explanations for the forces driving those patterns. Despite the many levels, qualitative features, and potential quantitative means of measuring biological diversity, the overwhelming majority of these studies have focused on just one or two relatively simple, but intuitively valuable measures—species richness and endemicity. Species richness is a simple count of the number of species in a particular area of interest (e.g. the number of fish in a pond, lake, or ocean basin). It is a direct, albeit simplistic expression of our innate value for the more complex. But our instinctive valuation of diversity is a bit more ecologically sophisticated than this, as it is also influenced by our apparently innate attraction to the rarest, most precious “gems” of the natural world. A simple thought experiment should bear this out: given two assemblages with the same species richness—one comprising species common to most other ecosystems, and the other solely comprising endemics (so rare that they occur nowhere else), nearly all of us would be drawn to the latter assemblage because it has high endemicity. Beyond this instinctive attraction to the most rare, there clearly is a more pragmatic reason for valuing endemic species over the more broadly distributed (cosmopolitan) ones. If an endemic is lost from its assemblage, it disappears globally and the legacy of many thousands of generations of natural selection are irrevocably lost as well.