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In Emmanuel LEVINAS's words (1991, p.20), what distinguishes a thought about an object from a bond with a person is that in the latter a vocative is articulated: what is named is, at the same time, called.The bond with the other does not come down to a mere representation of the other, it is about invoking him/her. The Path of Epistemological Reflection Epistemology raises many questions including: 1. the relationship between the knower and what is known, 3.
 Social sciences require that particular epistemological reflections are approached from characteristic theoretical developments and empirical research practice.
Are the so called qualitative research legitimacy and representation crises not related, then, to the survival of a realistic ontology in the construction of the "other" in scientific texts?
How do qualitative researchers sort out the tension between the supposed "objectivity" that so-called scientific knowledge requires and both the participant actors' and their own "subjectivity"?
 The notion of paradigm, generated as a consequence of observing the development of a given area of knowledge (KUHN, 1971), is not applicable to other areas.
The answers to questions arising from epistemological reflection in the context of a given science do not constitute the kind of ] As a result of epistemological reflection on social sciences in general, and sociology in particular, I conclude that there are three main coexisting paradigms, two of them already established: the historical materialistic and the positivist one, and a third paradigm—the interpretive one—is on its way to being a more and more unquestioned consolidation.