In the social sciences, we often hear about, talk about, and preach about the relationship between theory and methods. Here, I present a poignant example their interconnectedness.

In a recent post, I argued that the accomplishment of authenticity in a cyborg era is particularly difficult. Drawing on Goffman, Turkle, and others, I argued that we live in a time of constant documentation, exposing the identity work that is supposed to remain hidden in the so-called “back stage.” I purported that our online and offline selves are not only mutually influential, but that we also engage in preemptive behavior in order to accurately present our ideal selves through multiple mediums.

Overall my theoretical point is this: As social actors we expect authenticity in others, and in ourselves. In a time of constant documentation, our online personas become our reflections, and they must not only be ideal, but also truthful. As such, we do not document falsehoods, but preemptively create documentable situations in an effort to present a self that is simultaneously ideal and authentic.

Here is the methodological conundrum: If the constructed nature of selves and identities must remain hidden not only from others, but also from ourselves, then how can we get people to talk about the labor involved in the identity construction process? In other words, how do we support the theoretical assertion?

It could be argued that the theoretical assertion is indeed supported by a lack of data—people do not admit to preemptive construction of documentable situations because it threatens the authenticity of the self that they are working to maintain. This, however, relies on circular logic, and is not enough by itself.

After doing some reading, and informal pre-testing, I think the solution might be to ask people to play the role of the sociologist. Ask them not only about themselves, but about what they believe other people are doing. The gap between what *I* do, and what *everyone else* does shows not only that the preemptive construction of documentable situations is likely going on, but also that this is a practice which we hide from ourselves.

As pointed out by Nathan Jurgenson in a recent e-mail conversation: “the method becomes the meaning.”  The method here is strongly guided by the theoretical argument. We cannot ask explicit questions about identity work because identity work must remain hidden. We must instead rely on the astute observations of social actors about the social life that surrounds them.

Thoughts, critiques, and practical suggestions are welcome.