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1
Simanjuntak, Ferry, und Yosep Belay. „Analisis Kritis terhadap Spirit Dekonstruksi dalam Kajian Hermeneutika Kristen Kontemporer“. Jurnal Ledalero 20, Nr. 1 (01.09.2021): 1. http://dx.doi.org/10.31385/jl.v20i1.218.1-17.
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<p><em>This paper aims to analyze the impact of Derrida's theory of deconstruction in relation to the application of contemporary Christian hermeneutics as well as an attempt at hermeneutical repositioning. The methodological approach used in this paper is descriptive qualitative with instruments of literature study, comparison and textual analysis. Concretely, critical analysis is carried out in stages of deconstruction theory, various phenomena of contemporary Christian hermeneutics, then presents the idea of Christian hermeneutics as a comparative model and discourse criticism. Meanwhile, the body of the writing is divided into three parts according to the analysis pattern. First, it specifically examines Derrida's theory of deconstruction. Second, it is an analysis of several forms of hermeneutic phenomena and discourse of Christian theology which are currently developing. Third, reviewing the Christian hermeneutic discourse from the evangelical perspective in an effort to reposition, criticize, and test discourse on the contemporary worldview. Through this research, distortions were found in hermeneutic studies and contemporary Christian discourse with several forms of deconstruction approaches. The three explicit patterns used are the hermeneutic application of binary negation to conservative theological discourse, the explicit emphasis on the textual eisegesis model and the post-structuralism approach to interpretation..</em><strong></strong></p><p><strong>Key words: </strong>Dekonstruksi, hermeneutika, oposisi biner, semantic, interpretasi biblis</p>
2
Salmeri, S. „Communication and hermeneutics for inclusion“. Язык и текст 3, Nr. 1 (2016): 63–70. http://dx.doi.org/10.17759/langt.2016030107.
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Hermeneutic pedagogy represents a problematical and critical approach. Hermeneutics allows to look at education as a possibility rather than a necessity, ensuring respect to the weakest and the difference. The hermeneutic paradigm is thus a strategy for critical emancipation and for conscientization.
3
van Buren, John. „Critical Environmental Hermeneutics“. Environmental Ethics 17, Nr. 3 (1995): 259–75. http://dx.doi.org/10.5840/enviroethics199517317.
4
Collett, Alice. „Historio-Critical Hermeneutics in the Study of Women in Early Indian Buddhism“. Numen 56, Nr. 1 (2009): 91–117. http://dx.doi.org/10.1163/156852708x373276.
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AbstractModern scholarly study of women in early Indian Buddhism began over a hundred years ago, towards the end of the nineteenth century. In this article, I assess strategies that have been prominent in scholarly engagement with the texts from the period that are pertinent to this debate. The article is focused around discussion of four historical-critical hermeneutic strategies which either have figured within the debate or, as is the case in the final section, are suggested as pertinent to the debate. The four strategies are: a hermeneutics of resonance; gender-construct hermeneutics; comparativist hermeneutics; and finally revisionist hermeneutics. The first three comprise strategies which have featured significantly in the debate, from its origins to changes that have arisen particularly during the last two decades. The final strategy is, essentially, my own assertion.
5
Mahfudh, Hasan. „Hermeneutika Hadis Zakariya Ouzon“. MUTAWATIR 4, Nr. 2 (10.09.2015): 309. http://dx.doi.org/10.15642/mutawatir.2014.4.2.309-323.
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This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book <em>Jinâyat al-Bukhârî</em>. After describing and analyzing associated with Ouzon criticism against al-Bukhârî, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission structure tradition. Research on <em>sanad</em> no longer be important as well as the study of hadith text historicity. The implications of hermeneutics Ouzon on the next stage is to shift the hermeneutic epistemology of classical tradition or understanding of the orientation of hadith criticism can only be done by examining each of the structures of tradition in contemporary hermeneutics Ouzon style. In the structure Ouzon hermeneutic tradition, a tradition critic confronted directly with the texts listed in the <em>Kutub al-Sittah</em>
6
NURSIDA, IDA. „MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA“. ALQALAM 34, Nr. 1 (30.06.2017): 81. http://dx.doi.org/10.32678/alqalam.v34i1.1833.
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The study of literature is signed by an inherent and important activity within it, i.e. interpretation. The activity of literature appreciation and literature criticism, both of its periphery and its orifice, deals with literature studies that should be interpreted. Every interpretation activity of literature works always involves in a hermeneutical process. Hence, hermeneutics occupies a crucial position and it is impossible to disregard it in the analyis of the literature works. Based on that explanation, hermeneutics is something important to discuss comprehensively in order to obtain sufficient understanding. Hermeneutics developed in the literature interpretation deals closely with the development of hermeneutical thoughts, especially on the history of philosophy and theology because it begins to appear from these two subjects. To understand hermeneutics in the literature interpretation, it is necessary to comprehensively understand the history and the concept of hermeneutics, especially dealing with three variants of hermeneutics which develop in the tradition of modern hermeneutics: methodological or theoritical hermeneutics, philosophical hermeneutics, and critical hermeneutics. by understanding these three variants, it enables us to have sufficient understanding on hermeneutics in the literature studies.
7
Yu, Tianyuan, Albert J. Mills und Niya Peng. „A reflexive critique of a critical hermeneutics analysis of Wu Zetian“. Qualitative Research in Organizations and Management: An International Journal 13, Nr. 3 (10.09.2018): 250–60. http://dx.doi.org/10.1108/qrom-10-2016-1454.
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Purpose Revisiting the critical hermeneutics analysis of Wu Zetian’s case in Peng et al.’s (2015) paper, the purpose of this paper is to explore the complexity and paradox of Wu Zetian as a historical figure, and to demonstrate the potential of critical hermeneutics as an innovative methodology to study gender, diversity and history. Moreover, the authors attempt to examine some of the potential challenges and limitations of this methodology and to provide an in-depth account of the socio-politics involved in the research process. Design/methodology/approach This is a reflexive critique based on a framework of four central concepts of critical hermeneutics (Prasad, 2005): questions of author intentionality, layers of texts, hermeneutic circle and relating to texts. Findings Critical hermeneutics has great potential as well as considerable challenges and limitations in the research areas of gender, diversity and history. Originality/value This paper offers a lucid exposition of what critical hermeneutics is about, how it might be applied to a particular case and potential challenges and limitations of this methodology. The study is intensely reflexive and context oriented, illustrating how a deepened understanding of critical hermeneutics leads to a more informed discussion of the possibilities and limitations of the methodology, and how researchers, editors and reviewers can be influenced by the context in which the study is conducted.
8
Elass, Hicham. „A Gadamerian-Hermeneutic Reflection on T. S. Eliot and W. B. Yeats’s Poetics“. Interdisciplinary Literary Studies 24, Nr. 3 (01.09.2022): 369–408. http://dx.doi.org/10.5325/intelitestud.24.3.0369.
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ABSTRACT This article investigates the hermeneutical dimension of T. S. Eliot and W. B. Yeats’s poetics vis-à-vis H.-G. Gadamer’s philosophical hermeneutics. The study stems from a remarkable observation that Eliot and Yeats not only anticipate what Gadamer has systematically explained in his philosophical project, but they also present a new kind of poetry that can easily yield itself to a Gadamerian reading—one that is primarily based on the principle of hermeneutical situation and dialogue. The article strives for a critical study that focuses on the relevance of Gadamer’s hermeneutics to reading and interpreting the poetry of Eliot and Yeats, as well as uncovering the underlying kinship between their hermeneutic reflection on the nature of poetry, truth, history, and understanding. The analysis undertaken has yielded interesting results, bestowing Eliot and Yeats as poets-philosophers who are genuinely aware of what Gadamer has advanced in his philosophy. This hermeneutic consciousness ingrained in Eliot and Yeats’s thoughts is the main motive that drives them to experiment with tradition, myth, symbolism, and musicality, in order to provide the reader with dialogic poetry, which Gadamer himself highly admires for its ability to facilitate the disclosure of truth.
9
NURSIDA, IDA. „MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA“. ALQALAM 27, Nr. 1 (30.04.2010): 109. http://dx.doi.org/10.32678/alqalam.v27i1.585.
Annotation:
The study of literature is signed by an inherent and important activity within it, i.e. interpretation. The activity of literature appreciation and literature criticism, both of its periphery and its orifice, deals with literature studies that should be interpreted. Every interpretation activity of literature works always involves in a hermeneutical process. Hence, hermeneutics occupies a crucial position and it is impossible to disregard it in the analyis of the literature works. Based on that explanation, hermeneutics is something important to discuss comprehensively in order to obtain sufficient understanding. Hermeneutics developed in the literature interpretation deals closely with the development of hermeneutical thoughts, especially on the history of philosophy and theology because it begins to appear from these two subjects. To understand hermeneutics in the literature interpretation, it is necessary to comprehensively understand the history and the concept of hermeneutics, especially dealing with three variants of hermeneutics which develop in the tradition of modern hermeneutics: methodological or theoritical hermeneutics, philosophical hermeneutics, and critical hermeneutics. by understanding these three variants, it enables us to have sufficient understanding on hermeneutics in the literature studies.
Keywords: hermeneutics, literature, catharsis, metodelogical level.
10
Gracia Calandín, Javier. „Critical Neurohermeneutics“. Pensamiento. Revista de Investigación e Información Filosófica 77, Extra 295 (30.11.2021): 481–90. http://dx.doi.org/10.14422/pen.v77.i295.y2021.003.
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The article supports the proposal for a critical neurohermeneutics. For this purpose it begins by considering the recently coined term «neurohermeneutics» and the various meanings it contains. The article then explores neurohermeneutics as the hermeneutics of neuroscience, and identifies some of the main limitations of naturalistic neuroethics that arise from the deficit of critical hermeneutics in its approaches. Finally, critical hermeneutics is defended as the necessary foundation of neuroethics.
11
Misgeld, Dieter. „Critical Hermeneutics versus Neoparsonianism?“ New German Critique, Nr. 35 (1985): 55. http://dx.doi.org/10.2307/488200.
12
Roberge, Jonathan. „What is critical hermeneutics?“ Thesis Eleven 106, Nr. 1 (August 2011): 5–22. http://dx.doi.org/10.1177/0725513611411682.
13
Chung, Paul. „Constructing a Public Comparative Theology: Examining Ernst Troeltsch through a Critical Hermeneutic Lens“. International Journal of Public Theology 12, Nr. 2 (19.07.2018): 218–35. http://dx.doi.org/10.1163/15697320-12341536.
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Abstract This article explores Ernst Troeltsch’s potential contribution to a Christian public theology. It does so by way of a case being made for a public comparative theology. For this purpose I reconsider investigating Troeltsch’s sociological method through a critical hermeneutic lens provided by Hans G. Gadamer’s hermeneutics and Jürgen Habermas’ sociology of a lifeworld. Through this hermeneutical mediation I propose a more comprehensive understanding of Troeltsch’s project, and how it can bring relevancy to a public theology that takes into account the comparative study of religions in our pluralist context. Troeltsch’s work will thus be hermeneutically refined in a socially responsible manner in keeping with the reality of multiple modernities and the religious humanism in our contemporary context.
14
Watson, Stephen H. „Montaigne’s of Cruelty and the Emergence of Hermeneutic and Intercultural Modernity: Three Rival Readings“. Journal of Chinese Philosophy 42, Nr. 1-2 (03.03.2015): 62–85. http://dx.doi.org/10.1163/15406253-0420102006.
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While classical interpretations of hermeneutics have often identified themselves with Montaigne, others have contested not only whether Montaigne is committed to an account of a hermeneutic self, but whether a hermeneutics of traditional or self-identity (or differentiation) is either possible or desirable. This article will investigate the continuing viability of hermeneutics through contested interpretations of Montaigne undertaken from the varying standpoints of phenomenology (Merleau-Ponty), psychoanalysis (Lacan), and critical theory (Horkheimer). These interpretations have shed significant light on Montaigne’s work and have in turn been further illuminated by it; they reveal not only something about the hermeneutics of Montaigne’s work, but about consciousness, and the timeliness of hermeneutics itself.
15
Crace, Benjamin D. „A Transpersonal Conversation“. Journal of Pentecostal Theology 31, Nr. 1 (21.02.2022): 79–96. http://dx.doi.org/10.1163/17455251-bja10027.
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Abstract This article develops and deploys a participatory hermeneutic for Pentecostal theology through a dialogue with transpersonal psychology. It takes as representative the work of Jorge Ferrer and Jacob Sherman for its interdisciplinary approach. After brief contextualization within Pentecostal hermeneutics and the larger cultural history of spirituality, it highlights the salient features of a participatory approach. Then it moves to a short overview of Bruno Barnhart’s constructive participatory interpretation of history. Afterward, the prophetic word of knowledge, exemplified in John 4, is rescripted through the foregrounded participatory hermeneutic to demonstrate its cachet. The study ends with critical reflection on the examined content and the hermeneutical endeavor within Pentecostal theology.
16
Archer, Kenneth J. „Spirited Conversation about Hermeneutics“. PNEUMA 39, Nr. 1-2 (2017): 179–97. http://dx.doi.org/10.1163/15700747-03901007.
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This article provides a critical assessment of Craig S. Keener’s Spirit Hermeneutics: Reading Scripture in the Light of Pentecost. It raises concerns regarding Keener’s commitment to grammatico-historical exegesis and questions whether pentecostal hermeneutics would not be better served by deconstructing the objective/subjective dichotomy that is prevalent in evangelical hermeneutics. A hermeneutical theory free from this dichotomy would coalesce nicely with postcolonial readings and with Keener’s own anecdotal testimonies of pentecostal and charismatic experiences. Lastly, the practice of principlizing the text is interrogated.
17
KLINGBEIL, GERALD A. „Cultural Criticism and Biblical Hermeneutics: Definition, Origins, Benefits, and Challenges“. Bulletin for Biblical Research 15, Nr. 2 (01.01.2005): 261–77. http://dx.doi.org/10.2307/26423899.
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Abstract Over the past 30 years, methods of hermeneutics in the context of biblical studies have diversified impressively. Even for the specialist it is often challenging to stay up-to-date in the labyrinth of new methodologies and proposals for biblical interpretation. Over the past decade, cultural criticism has become an important critical tool and has gained significant recognition. In the present study I seek, first, to define this hermeneutical phenomenon and describe its origins in the larger context of humanities. This is followed, second, by a summary of the methods, hermeneutical presuppositions and applications of cultural criticism by some of its more important practitioners. Third, I seek to evaluate how evangelical scholarship has reacted to and interacted with cultural criticism. Finally, some of the possible challenges of and benefits to a Bible-based hermeneutic are presented, including its missiological repercussions.
18
KLINGBEIL, GERALD A. „Cultural Criticism and Biblical Hermeneutics: Definition, Origins, Benefits, and Challenges“. Bulletin for Biblical Research 15, Nr. 2 (01.01.2005): 261–77. http://dx.doi.org/10.2307/bullbiblrese.15.2.0261.
Annotation:
Abstract Over the past 30 years, methods of hermeneutics in the context of biblical studies have diversified impressively. Even for the specialist it is often challenging to stay up-to-date in the labyrinth of new methodologies and proposals for biblical interpretation. Over the past decade, cultural criticism has become an important critical tool and has gained significant recognition. In the present study I seek, first, to define this hermeneutical phenomenon and describe its origins in the larger context of humanities. This is followed, second, by a summary of the methods, hermeneutical presuppositions and applications of cultural criticism by some of its more important practitioners. Third, I seek to evaluate how evangelical scholarship has reacted to and interacted with cultural criticism. Finally, some of the possible challenges of and benefits to a Bible-based hermeneutic are presented, including its missiological repercussions.
19
Wodak, Ruth. „Complex texts: Analysing, understanding, explaining and interpreting meanings“. Discourse Studies 13, Nr. 5 (Oktober 2011): 623–33. http://dx.doi.org/10.1177/1461445611412745.
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This article discusses different theoretical and methodological approaches in the humanities and social sciences which strive to analyse and understand, interpret and explain texts and discourses in systematic, qualitative ways. After reviewing some of the salient theories in the social sciences (such as objective hermeneutics and critical hermeneutics), I argue that critical discourse studies require a ‘trichotomy’ consisting of explanation, interpretation and critique. Other approaches such as Ricoeur’s ‘hermeneutic arc’ seem to neglect important structural and material dimensions of context as well as critical self-reflection. Moreover, I argue that much intuitive and non-transparent speculation in Hermeneutics might be transcended if more historical, cultural, linguistic and philological knowledges would be systematically and explicitly integrated into the analysis of text and discourse, in a retroductable manner. The latter possibility is illustrated by applying an interdisciplinary framework to some brief examples (e.g. intercultural and historical translation studies; the discourse-historical approach in critical discourse studies).
20
Tangahu, Deybi Agustin. „HERMENEUTIKA DALAM STUDI ALQURAN“. Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, Nr. 2 (05.02.2018): 257–86. http://dx.doi.org/10.24239/rsy.v13i2.267.
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Hermeneutics as a method of interpretation is still a controversial debate among Muslim intellectuals, especially its application in the study of the Qur'an. A method that is a contribution of Western scholars is considered by some circles of thinkers can be an alternative and guarantee in understanding and reveal the intent behind the text of a verse. However, according to Hamid Fahmy Zarkasyi one of the leaders of ISTAC, hermeneutics is a threat to Islamic thought and civilization , even as a conspiratorial agent of the West over Islam. He saw three things that influence hermeneutics as an interpretative theory namely, first, from Greek mythology to Jewish and Christian theology. Second, from a problematic Christian theology to the rationalization and philosophy movement. Third, from philosophical hermeneutics to hermeneutic philosophy. Based on these three things, according to Hamid Fahmy, hermeneutics is full of values ​​and "Incompatible" with the worldview of Islam, so the need to see hermeneutics in the context of life view. In this research, the writer will conduct a more critical and "objective" study, see the plus-minus of Hamid Fahmy Zarkasyi's view of the hermeneutic concept he assumed as a product of life view. Some of the questions on which this hermeneutics concept is based on Hamid Fahmy Zarkasyi's concept of hermeneutics and its implications in the study of the Qur'an? What influenced Hamid Fahmy Zarkasyi's thinking, thus viewing hermeneutics as a concept that contradicts the Islamic worldview?
21
Fischer, Michael M. J. „Scientific Dialogue and Critical Hermeneutics“. Cultural Anthropology 3, Nr. 1 (Februar 1988): 3–15. http://dx.doi.org/10.1525/can.1988.3.1.02a00010.
22
Fischer, Michael M. J. „Aestheticized emotions & critical hermeneutics“. Culture, Medicine and Psychiatry 12, Nr. 1 (März 1988): 31–42. http://dx.doi.org/10.1007/bf00047037.
23
Zayyadi, Ahmad. „PENDEKATAN HERMENEUTIKA AL-QUR’AN KONTEMPORER NASHR HAMID ABU ZAID“. MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, Nr. 1 (26.05.2018): 1–22. http://dx.doi.org/10.24090/maghza.v2i1.1563.
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The controversial thoughts of Nasr Hamid Abu Zayd provide enough variation and inspiration for the development of religious thought, especially regarding the hermeneutical theory applied in the gender discourse and women discussed in this article. In general, his hermeneutical theory of Abu Zayd is more critical of the study of the Qur'an as a "productive hermeneutics" reading in the words of hans George Gadamer, and al-qira'ah al-muntijah according to Nasr Hamid Abu Zayd. This reading model is a new way of reading the Qur'an productively. the author uses hermeneutics through the primary texts in Islamic law especially the Qur'an and sunnah. this humanist-critical- earning reading method has in part inspired some Muslim scholars to interpret the Qur'an, such as Fazlur Rahman, Mohammed Arkoun, Hassan Hanafi, and Farid Essack. Nevertheless, Abu Zayd deepens his humanistic hermeneutics by providing an interpretation that can reveal the side of justice in a text mainly related to discriminatory texts against women, justice, democracy, and human rights. Abu Zayd's hermeneutical theory was then applied to gender and women's issues through the interpretive theories of al-Qur'an and Sunna texts as a contribution to contemporary Islamic legal thought.
24
Soares, Martinho Tomé. „From Ricœurian Hermeneutics to Environmental Hermeneutics. Space, Landscape, and Interpretation“. Études Ricoeuriennes / Ricoeur Studies 12, Nr. 2 (15.12.2021): 85–101. http://dx.doi.org/10.5195/errs.2021.559.
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The analysis of fundamental texts such as “Architecture and Narrativity” and Memory, History, Forgetting aims to fill a gap in studies of Environmental Hermeneutics. Indeed, the analogy between space and narrative, through parallelism with the process of triple mimesis, is usually deduced by environmental hermeneuticists from the works Time and Narrative and Oneself as Another. However, Ricœur himself took it upon himself to make this transposition in a direct and elaborated way from a phenomenological and hermeneutic analysis of the built space (through architecture) and the inhabited space, opening the way for a broader and more grounded epistemology of environmental hermeneutics. The introduction of the critical concept of landscape, as seen today by constructivist and cultural geography, legitimizes the claims of an environmental hermeneutics as an interpretive process of formally non-textual objects. Indeed, landscape in its connection to territory has its own semiotic and semantic character, which is appealed to for reading and interpretation.
25
Connolly, John M., Rudiger Bubner und Eric Matthews. „Essays in Hermeneutics and Critical Theory.“ Philosophical Review 100, Nr. 4 (Oktober 1991): 668. http://dx.doi.org/10.2307/2185186.
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Kerns‐Zucco, Raymond. „Critical theory, hermeneutics, and addiction recovery“. International Journal of Sociology and Social Policy 18, Nr. 1 (Februar 1998): 41–54. http://dx.doi.org/10.1108/01443339810788308.
27
Pile, S. „Depth hermeneutics and critical human geography“. Environment and Planning D: Society and Space 8, Nr. 2 (1990): 211–32. http://dx.doi.org/10.1068/d080211.
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Piri, Robab, und Sadegh Maleki Avarsin. „Educational Philosophy of Islamic Hermeneutics and Its Application in Curriculum Studies“. DAYAH: Journal of Islamic Education 5, Nr. 2 (27.07.2022): 150. http://dx.doi.org/10.22373/jie.v0i0.10317.
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Hermeneutics is known as the science of interpreting and explaining texts. Hermeneutics, which was originally used as a way to interpret the scriptures and understand the text, has now risen to the level of a philosophical school and even entered the field of research theorizing and curriculum. It is especially important for disciplines about religious texts. For a hermeneutic educator, education is considered to be the heart of education, because education is nothing more than a process of effective application of hermeneutics (language) and for educators, it is a framework that may be used as a strategy and technique called critical thinking, which is a necessity of the present age. The first step of the article starts with extracting materials from the perspective of hermeneutic philosophy of Islamic approach by studying the internal and external texts of the curriculum dimensions and for this purpose the analytical-inferential method is used. In the second stage of the article, by examining the handful of patterns on hermeneutics that were deductive, theoretical, a new model for children's curriculum is presented to offer educators solutions to develop students' judgments and critical thinking from an early age. For this purpose, the practical analogy presented in a prescriptive form has been used as a useful and obligatory knowledge that has a great help in the field of education with an Islamic approach. This is provided that educators are familiar with the specific language of religious instruction, which requires skillful interpretations, so that students can learn how religious subjects influence people.
29
Pfister, Lauren F. „Mao Qiling’s Critical Reflections on the Four Books“. Journal of Chinese Philosophy 40, Nr. 2 (01.03.2013): 323–39. http://dx.doi.org/10.1163/15406253-04002008.
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After introducing some scholarship on the value of Mao Qiling’s (1623–1713) works, we present an account of canonization processes in order to understand the hermeneutic context of Mao’s battle with the Cheng-Zhu orthodoxy. His work is an attempt to decanonizing Zhu Xi’s Four Books, preferring instead an alternative relying on the Old Texts of the Taixue/Daxueand Zhongyong . Mao argues against Zhu Xi’s textual changes and interpretations on a number of bases, producing a hermeneutics of suspicion against the Cheng-Zhu orthodoxy. Instead, Mao offers an alternative account of the sagely way, following precedents of Wang Yangming.
30
Alharbi, Sarah. „Les Souffrances du jeune Werther de Goethe comme réponse à La Nouvelle Héloïse de Rousseau“. Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 48, Nr. 1 (21.06.2013): 147–61. http://dx.doi.org/10.1075/rro.48.1.08alh.
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This article pursues the analysis of Hans Robert Jauss’s conception of “Aesthetic Experience”, as developed in Ästhetische Erfahrung und literarische Hermeneutik. The critical implication of hermeneutics in literary analysis is still considered problematic. In his book, Jauss goes beyond disciplinary limits and asserts that a hermeneutical methodology is in fact relevant in postmodern literary theory. He then provides the principles of this approach : historical consciousness and dialectical hermeneutics are here considered to be the main events involved in the act of interpretation, for they broaden one’s understanding of the text. This study, divided into two parts — theoretical and literary —, examines first the conceptual nature of “Aesthetic Experience”. It then presents an example of one of Jauss’s most important hermeneutical essays : a comparative reading of The Sorrows of Young Werther and The New Héloïse. We wish to prove the relevance of literary hermeneutics and the significance of its application, a process that understands the author “better than he understood himself”.
31
Freeman, Melissa. „Perturbing Anticipation: Jazz, Effective-History, Dialogue, and the Nonrepresentational Movement of Hermeneutic Understanding“. Qualitative Inquiry 26, Nr. 5 (02.01.2019): 527–37. http://dx.doi.org/10.1177/1077800418819623.
Annotation:
Process ontologies focus on the constitutive activity of becoming-other and describe the movement of hermeneutic understanding as it performs its mode of being anew. Inherent to this process is the work of effective-history, which denotes our condition as historical beings and the effects history has on our being, doing, and understanding. In this article, I argue that philosophical hermeneutics provides a mode of participation that supports qualitative researchers committed to entering this flux and reimagining new methodological possibilities for research. Philosophical hermeneutics conceptualized as jazz improvisation perturbs preconceived notions of tradition, dialogue, anticipation, and time to support this critical role.
32
Jahnke, Marcus. „Revisiting Design as a Hermeneutic Practice: An Investigation of Paul Ricoeur's Critical Hermeneutics“. Design Issues 28, Nr. 2 (April 2012): 30–40. http://dx.doi.org/10.1162/desi_a_00141.
33
Stolze, Radegundis. „THE HERMENEUTICAL APPROACH TO TRANSLATION“. Vertimo studijos 5, Nr. 5 (06.04.2017): 30. http://dx.doi.org/10.15388/vertstud.2012.5.10557.
Annotation:
Departing from the definition of translation as a personalized activity, the article discusses the problem of the understanding for translation purposes against the backdrop of hermeneutics. Comprehension is an ongoing process, guided by the hermeneutical circle of relevant knowledge and learning. Hermeneutical translation competence involves the readiness for self-critical reflection, the openness for constant learning, the ability to integrate new cognitive input, the courage for linguistic creativity, and an empathetic identification with the message.Translation via a hermeneutic approach implies great responsibility. We know that interpretation is somewhat subjective and incomplete, but readers assume that they receive the content of a translated text in as faithful a manner as possible. For this purpose the translator needs holistic dimensions of orientation in the text being presented. And for the translation as text production rhetorical aspects have to be observed. The task of translating is a complex integration of various dimensions.
34
Heelan, Patrick. „Comments and Critique“. Science in Context 3, Nr. 2 (1989): 477–88. http://dx.doi.org/10.1017/s0269889700000910.
Annotation:
The ArgumentIn this rejoinder to Gyorgy Markus (Science in Context 1:5–51), I argue that although there are nonphilosophical hermeneutical studies of communication among scientists (a “weak” hermeneutics) from which much can be learned about scientific practices, there is also the philosophical genre of a hermeneutics of natural science (a “strong” hermeneutics), with which this paper is concerned. The former is the nonphilosophical use of hermeneutics in the study of texts and historical sources; the latter is a philosophy pursued within a working canon of philosophical works defined principally by the writings of Heidegger and Husserl. There is also a hermeneutically sensitive analytic philosophy of science, such as in the work of Kuhn, Toulmin, and Elkana. These genres are distinguished by their literary canons and their basic phenomenologies or critical experiential givens; each genre comprises an exemplary phenomenology as understood with the help of a characteristic fundamental literary canon.I argue that analytic philosophy is pursued within a canon that makes it difficult to raise hermeneutical questions about natural science, and that it assumes a generally positivistic phenomenology. I argue that hermeneutical phenomenology currently defines itself in dialectical opposition to “science” as understood (positivistically) by analytic philosophy, and has failed to exploit the opportunity of making its own positive contribution to the philosophy of science by examining for itself the phenomenology of laboratory work, especially data production, and the transformation of the language of theory into a descriptive language of scientific phenomena. A “strong” hermeneutical philosophy of natural science, then, challenges both analytic philosophy and the existing tradition of hermeneutical phenomenology.
35
Wijaya, Aksin, und Shofiyullah Muzammil. „Maqāṣidi Tafsir: Uncovering and Presenting Maqāṣid Ilāhī-Qur’anī into Contemporary Context“. Al-Jami'ah: Journal of Islamic Studies 59, Nr. 2 (31.12.2021): 449–78. http://dx.doi.org/10.14421/ajis.2021.592.449-478.
Annotation:
This writing discusses maqāṣidi tafsīr (the interpretation that represents God’s intention). It endeavors to answer three questions: Firstly, what are models of maqāṣidi tafsīr that are in circulation? Secondly, what are their strengths and weaknesses? Thirdly, what are the true forms of maqāṣidi tafsīr? Historical approach is employed to answer the first question, whereas critical hermeneutics and philosophy are used to discussed the second and third questions. Using the intellectual history, the process of the formation of maqāṣidi tafsīr will be discovered; critical hermeneutics will uncover its strengths and weaknesses; and new frameworks will be formulated for contemporary contexts using philosophical hermeneutics. It is expected from this writing that maqāṣidi tafsīr will remain theologically, epistemologically and hermeneutically well-established so that it will be considered as one of alternative approaches in the Quranic studies. Three conclusions are drawn from this writing: firstly, maqāṣidi tafsīr is in the process of becoming a theory for studying the Qur’an. Secondly, maqāṣidi tafsīr does have strength and weaknesses. It originates from Islamic tradition, and becomes a kind of alternative-moderate between two extreme tafsīrs: textual and liberal-substantialist. Still, it is not yet well-established in term of theology, epistemology and hermeneutics. Third, maqāṣidi tafsīr combines three approaches in locating what God wants in the Quran, because it is not only textual, ideal-moral, but also spiritual-substantial. [Artikel ini membahas tafsir maqāṣid dengan menjawab tiga pertanyaan yaitu seperti apa model tafsir maqāṣid yang beredar saat ini, apa kelemahan dan kelebihan dari model tersebut, dan bagaimana bentuk tafsir maqāṣid yang sebenarnya. Pertanyaan pertama dijelaskan menggunakan pendekatan sejarah dan pertanyaan kedua dan ketiga dijelaskan menggunakan pendekatan hermeneutika kritis dan filosofis. Sejarah intelektual digunakan untuk menelusuri proses pembentukan tafsir maqāṣid sedangkan hermenuetika kritis digunakan untuk menilai kekuatan dan kelemahan serta hermeneutika filosofis untuk mereformulasi kerangka baru sesuai konteks kontemporer. Artikel ini mencoba meyakinkan secara teologis, epistemologis, dan hermeneutis bahwa tafsir maqāṣid akan semakin mapan dan bisa menjadi alternatif pendekatan dalan studi Qur’an. Tiga kesimpulan dalam artikel ini adalah pertama, tafsir maqāṣid sedang berproses menjadi sebuah teori dalam studi Qur’an. Kedua,meski mempunyai kelebihan dan kekurangan, pendekatan ini bisa menjadi alternatif moderat antara tafsir tektual dan liberal-subtansialis. Terakhir, pendekatan ini menggunakan tiga kerangka pikir dalam memahami maksud Tuhan dalam Qur’an, teks, ideal moral dan juga spiritual substansial.]
36
Sabri, Muhammad. „Konstruksi Pemikiran Moderasi Beragama Perspektif Hermeneutika Hadis“. Jurnal Ilmiah Al-Mu'ashirah 19, Nr. 2 (30.07.2022): 185. http://dx.doi.org/10.22373/jim.v19i2.14421.
Annotation:
The conflict of religion is fundamentally caused by understanding and perception. This paper aims to build objectivity of thinking in understanding hadith, so as not to fall into a radical and liberal understanding. With this, the researcher explores the hermeneutics of hadith as construction in religious moderation thinking. This study uses a descriptive qualitative approach. By taking reference sources from books, and scientific articles related to hadith hermeneutics using Google Sholar and other websites. The data analysis technique is reading, critically analyzing and drawing conclusions. The findings in this study show that hadith hermeneutics can be positioned as a construct of religious moderation thinking because in hadith hermeneutics there is critical thinking, comprehensive thinking and comparative thinking. These three thoughts are the urgency in understanding the arguments in the midst of religious communities, between religions and nations. ABSTRAKKonflik suatu agama secara fundamental disebabkan oleh pemahaman dan persepsi. Tulisan ini bertujuan membangun objektivitas berpikir dalam memahami hadis, agar tidak terjerumus kepada pemahaman radikal dan liberal. Dengan ini, peneliti mengeksplorasi hermeneutika hadis sebagai konstruksi dalam pemikiran moderasi beragama. Penelitian ini menggunakan pendekatan Kualitatif deskriptif. Dengan mengambil sumber referensi dari buku, artikel ilmiah yang berkaitan dengan hermeneutika hadis dengan menggunakan Google Sholar dan web lainnya. Teknik analis data yakni, adalah membaca, menganalisis secara kritis dan menarik kesimpulan. Adapun hasil temuan pada penelitian ini, bahwa hermeneutika hadis bisa diposisikan sebagai konstruksi pemikiran moderasi beragama, karena dalam hermeneutika hadis terdapat berpikir kritis, berpikir secara komprehensif dan berpikir secara komparatif. Tiga pemikiran ini adalah urgensi dalam memahami dalil di tengah umat beragama, antar agama dan bangsa.
37
Syaddad, Irza Anwar. „Negotiative Hermeneutics of Khaled Abou El Fadl: Truth Postponement and Negotiating The Meaning of Text in Speaking In God's Name“. Jurnal Ushuluddin 28, Nr. 2 (31.12.2020): 140. http://dx.doi.org/10.24014/jush.v28i2.10189.
Annotation:
This study aims to map the ontological and epistemological aspects of Negotiative Hermeneutics through a philosophical approach. Negotiative Hermeneutics is a new hermeneutic model initiated by Khaled Abou El Fadl to criticize gender-biased and misogyny fatwas issued by Al-Lajnah ad-Dā`imah li al-Buhūts al-'Ilmiyyah wa al-Iftā`, or the Fatwa Committee Saudi Arabia. Prioritizing texts understanding through a psychological, social context, and other perspective makes this model different from other hermeneutics. Negotiative Hermeneutics more focuses on the negotiation process for sustainable in the three pillars of hermeneutics: author, text, and reader. This iterative process on linguistic, cultural, etc. This study analyzed the weaknesses of the Negotiative Hermeneutics negotiation movement based on the misogyny fatwa case of the Saudi Arabian Fatwa Committee using the critical discourse analysis method. The results indicated that the text is ontologically sacred and authoritative; authorship of the Quran and the Prophet Sunnah stopped at the first author. The epistemological viewed meaning is obtained from endless negotiations among the three pillars of hermeneutics. The weakness is Khaled's disregard for the fact that the ulama's fatwa depends on royal authority. Last, the significance of this paper, especially regarding the shortcomings in Khaled's theory, is to present evidence that a fatwa produced by the ulama's ijtihad is not autonomous at all, even from the ulama itself, because it is also the result of a bargaining chip between ulama and the royal authority
38
Doody, John A. „Radical Hermeneutics, Critical Theory, and the Political“. International Philosophical Quarterly 31, Nr. 3 (1991): 329–41. http://dx.doi.org/10.5840/ipq199131319.
39
Bregoli, Francesca. „BIBLICAL POETRY, SPINOZIST HERMENEUTICS, AND CRITICAL SCHOLARSHIP“. Journal of Modern Jewish Studies 8, Nr. 2 (20.05.2009): 173–98. http://dx.doi.org/10.1080/14725880902949130.
40
Wright, Fiona. „Disappointment: toward a critical hermeneutics of worldbuilding“. Ethnos 84, Nr. 4 (08.07.2019): 741–43. http://dx.doi.org/10.1080/00141844.2019.1638809.
41
Nuyen, A. T. „Critique of ideology: Hermeneutics or critical theory?“ Human Studies 17, Nr. 4 (Dezember 1994): 419–32. http://dx.doi.org/10.1007/bf01343698.
42
Shouket, Saiqa Jabeen, und Muhammad Shakeel Ahmad. „From Text to Context: Hermeneutics of Sacred Texts and Gendered Public Sphere in Islam“. Global Social Sciences Review IV, Nr. III (30.09.2019): 462–69. http://dx.doi.org/10.31703/gssr.2019(iv-iii).57.
Annotation:
The Quran is a primary sacred text for all Muslims which provides a basic idea of Islamic legislation and women role in politics. There are numerous verses in the Quran that teaches the followers to understand and support the participation of women in politics in a given context. Hermeneutics of Quran and the gendered public sphere have complex and critical relationships with each other. The sacred religious text of the Quran is interpreted in multiple perspectives depending on socio-cultural and historical context. Society largely reconcile its intellectual tone through interpretation of text and knowledge production. The paper is an attempt to elaborate on the hermeneutics of the Quran in the context of women's politics. There is a contradictory hermeneutical debate on Quranic text on the issue of women existing in the political sphere. Interpretation is a continuous process and deeply embedded in socio-cultural dynamics. Based on a principles of hermeneutics, Quran is considered to be for all times and ages. As per the rhetoric of the 21stcentury, the contemporary hermeneutics of the Quran provides equal human space to all genders.
43
Moe, David. „Postcolonial and Liberation Theologies as Partners in Praxis Against Sin and Suffering: A Hermeneutical Approach in Asian Perspective“. Exchange 45, Nr. 4 (22.11.2016): 321–43. http://dx.doi.org/10.1163/1572543x-12341412.
Annotation:
In their hermeneutical reading of the Bible, postcolonialism and liberationism have some differences. Liberationism can be seen as a ‘canon within canon approach’ because it has some certain favoured texts, such as the Exodus event and the Nazareth Manifesto. By contrast, postcolonialism can be seen as a ‘canonical approach’ since it is broader in its approach to Biblical interpretation. With a critical lens, the latter hermeneutics tries to read the whole Bible, including the imperial texts.1 Yet, both hermeneutics have common goals of liberation, working toward ending domination. Both endorse the oppressed as the prime site for theology and praxis.2 The main aim of this publication is to employ both hermeneutics as partners in praxis. Using postcolonial and liberation hermeneutics, this paper will explore a theological concept of sin and suffering and three aspects of liberation — holistic liberation, exclusive liberation and inclusive liberation. It will be affirmed that postcolonial theology of liberation is not just liberation of the oppressed, but it is liberation by the oppressed for the mutual benefits of both the oppressed and oppressors in a postcolonial Asia.
44
Yuliana, Fitri. „Redemptive-Historical Approach: Suatu Pendekatan Hermeneutis Injili Yang Kristosentris“. Veritas : Jurnal Teologi dan Pelayanan 17, Nr. 2 (01.12.2018): 147–61. http://dx.doi.org/10.36421/veritas.v17i2.313.
Annotation:
Di satu sisi, penekanan modernisme pada rasionalitas dan historisitas telah menghasilkan kristologi yang kritis-objektif. Di sisi lain, pascamodernisme yang berepistemologi pluralis menghasilkan kristologi yang subjektif. Menanggapi dan menjembatani dua sisi persoalan ini, pendekatan hermeneutis redemptive-historical diajukan sebagai pendekatan alternatif injili. Pendekatan yang berpusat pada Kristus sebagai kulminasi sejarah penebusan (seperti yang disaksikan Alkitab) ini mengaitkan tiga horizon yaitu: textual, epochal, dan canonical untuk menginterpretasikan teks Kitab Suci secara holistik. Pendekatan ini menganalisis sintaksis, konteks sastra, konteks sejarah dan genre-nya (textual horizon), mengaitkannya dengan sejarah penebusan (epochal horizon), dan melihatnya dalam terang keutuhan kanon (canonical horizon). Penggabungan ketiga unsur tersebut menekankan dinamika pemenuhan janji Allah dalam kulminasi tersebut. Dengan demikian, pendekatan hermeneutis redemptive historical dapat mengarahkan orang Kristen pembacaan dan penafsiran Alkitab yang kristosentris.
Kata-kata kunci: Pendekatan Redemptive-Historical, Epistemologi, Kristologi Modern Kristologi Pascamodern, Hermeneutika Injili Kristosentris
On the one hand, the emphasis of modernism on rationality and historicity has produced a critical-objective Christology. On the other hand, post-modernism with a pluralist epistemology produces subjective Christology. Responding to, and bridging the two sides of this problem, the redemptive-historical hermeneutical approach is proposed as an alternative evangelical approach. The Christ-centered approach as the culmination of the history of redemption (as witnessed to in the Bible) links three horizons, namely: textual, epochal, and canonical to interpret the text of the Scriptures holistically. This approach analyzes syntax, literary context, historical context and its genre (textual horizon), links it to the history of redemption (epochal horizon), and sees it in the light of the canon (canonical horizon). The combination of these three elements emphasizes the dynamic fulfillment of God’s promises. Thus, the historical redemptive hermeneutical approach can lead Christians to read and interpret the Christocentric Bible.
Keywords: Redemptive-Historical Approach, Epistemology, Modernist Christology, Post-modernist Christology, Christ-centered Evangelical Hermeneutics
45
Date, Christopher M. „The Hermeneutics of Conditionalism: A Defense of the Interpretive Method of Edward Fudge“. Evangelical Quarterly 89, Nr. 1 (26.04.2018): 71–90. http://dx.doi.org/10.1163/27725472-08901005.
Annotation:
A little over a decade after Edward Fudge invited critical readers of The Fire That Consumes to ‘measure this work by every proper standard’, Robert Peterson responded in a paper presented at the 1994 ETS Convention entitled ‘The Hermeneutics of Annihilationism: The Theological Method of Edward Fudge’. In his paper Peterson alleges to ‘have pointed out deficiencies in [Fudge’s] methodological approach’ and concludes that ‘evaluated in terms of hermeneutics and theological method, [Fudge’s] case appears to be weak’. This paper presents a case for conditional immortality and the annihilation of the finally impenitent, arguing that they—and not the traditional view—result from exegesis done according to accepted hermeneutical principles, responding to Peterson’s critique along the way.
46
de Bończa Bukowski, Piotr. „Krytyka przekładu literackiego jako dialog. Model hermeneutyczny“. Krytyka przekładu i okolice, Nr. 42 (29.12.2021): 14–39. http://dx.doi.org/10.4467/16891864pc.21.016.14327.
Annotation:
Translation Criticism as a Dialogue. The Hermeneutic Model In this article, I reflect on the productivity of hermeneutic translation criticism, focusing on literary translation. I pose the question whether the hermeneutic mode of translation analysis and evaluation – largely based on the premises of the Romantic art critique – is capable of making a significant contribution to the contemporary discussion on the functional model of translation criticism. According to my argument, the source of the productivity (and functionality) of translation criticism is dialogicity –a feature that can be considered fundamental in the case of hermeneutics. Following the dialogical hermeneutics of F. Schlegel, F. Schleiermacher and H.-G. Gadamer, as well as H.R. Jauß’s aesthetics of reception, I formulate some major postulates of a hermeneutic critique of literary translations. This criticism is of an interrogative nature: it finds and poses questions that are answered by the examined statements. The critic’s questions include those about the original and to the original, about the translator and to the translator, as well as about the reader and to the reader. Finally, I show cases in which a critical dialogue around literary translations crystallizes. It is a dialogue that can be shaped and interpreted by the postulated hermeneutic translation criticism.
47
Abidin, Ahmad Zainal. „EPISTEMOLOGI TAFSIR AL-QURAN FARID ESACK“. Jurnal THEOLOGIA 24, Nr. 1 (02.03.2016): 5–36. http://dx.doi.org/10.21580/teo.2013.24.1.314.
Annotation:
Abstract: Epistemologi cally speaking, Esack’s herme¬neu-tics is based on reception hermeneutics which is populer in the hand of Biblical hermenut, Fran¬cis Shcussler-Fiorenza. In this herme¬neutics, the truth of the holy books are seen in an eye of how far can the hermeneutics solve the actual human problems. This is wholly different from that of revelationist who put very huge burden on the discourse on God and how is He present and being involve in the world. Some other hermeneuts also contributed in a different level. In his hermeneutics, Esack put the three basic elements of hermeneutics namely the text-its author, inter-preters, and an on going interpreta¬tive activity itself. His basic assumption is a particular, contextual and practical inter¬pretation. In South Africa’s context, Esack tried to transform the context of oppression and dehumanization by apartheid into a critical interpretative model. This thought is based on a non prophetic human experience which is ba¬sically interpretative and socially-culturally contex¬tual. By this, it is impossible to sustain the existence of a static, universal, united and free-value interpretation. Reversally, this pursued a contextual-particular, temporal and “bias” interpretation. Abstrak: Pembicaraan secara epistemologis, hermeneutika Farid Esack berdasarkan pada hermeneutika resepsi yang populer di tangan ahli hermeneutika Biblikal, Francis Shcussler-Fiorenza. Dalam hermeneutika ini, kebenaran dari kitab-kitab suci dilihat dari sebuah pandangan sejauh mana bisa hermeneutika memecahkan persoalan-persoalan manusia aktual. Secara keseluruhan ini berbeda dari pewahyu yang meletakkan sangat besar dalam wacana tentang Tuhan dan bagaimana Dia menghadirkan dan terlibat di dunia ini. Beberapa hermeneutika yang lain juga berkontribusi pada level yang berbeda. Dalam hermeneutikanya, Esack me¬nempat¬kan tiga unsur dasar hermeneutika, yaitu pengarang teks itu sendiri, penafsir, dan berlanjut pada aktivitas interpretatif sendiri. Asumsi dasarnya adalah partikular, kontekstual dan interpretasi praktis. Dalam konteks Afrika Selatan, Esack mencoba mentransformasi konteks penindasan dan dehumanisasi oleh apartheid [politik pemisahan pen¬duduk yang bukan berkulit putih di Republik Afrika Selatan] ke dalam sebuah model interpretatif kritis. Pemikiran ini berdasarkan pada pengalaman manusia yang non profetik yang pada dasarnya merupakan konteks interpretatif dan kontekstual secara sosio-kultural. Melalui ini memungkinkan untuk mempertahankan eksistensi statik, universal, keutuhan, dan interpretasi bebas nilai. Sebaliknya, ini berlanjut ke sebuah konteks-partikular, interpretasi “bias” dan temporal. Keywords: Reception hermeneutics, Present Context, Contex-tual-practical Interpretation
48
Akrivoulis, Dimitrios E. „Beyond the hermeneutics of suspicion in the critique of humanitarian intervention“. Review of International Studies 43, Nr. 2 (15.12.2016): 240–59. http://dx.doi.org/10.1017/s0260210516000383.
Annotation:
AbstractRealist and Marxist critiques of humanitarian intervention are distinctively materialistic in scope. The IR literature has already described this scepticism as a ‘hermeneutics of suspicion’, a term associated with the work of Paul Ricoeur, which aims to unearth the intervenors’ material and geopolitical interests hypocritically hidden behind the pretext of humanitarianism. The article first notes the decontextualised misappropriations of the term as an iconic and omnipotent instrument of doubt, as well as the limitations of the social constructivist response on the matter. By contextualising Ricoeur’s hermeneutics of suspicion as developed in his life work, the article then calls for an extension of critique from a hermeneutics of suspicion to a hermeneutics of naïveté. Applied in the critique of the ideology of humanitarian intervention, the article thus calls for a shift of focus from the examination of the distorting (Marxism, realism) and legitimising (social constructivism) functions of this ideology to its integrating function that has allowed the evocation of humanitarian principles as international norms, and uncritically vindicates this arrangement. The article proposes that this hermeneutical detour could allow critique to proceed to a greater analytical depth, opening up a set of critical questions.
49
Shin, Jin-Wook. „Objectivity of Meaning and The Objective Hermeneutics: Critical Assessment of Objective Hermeneutics’ Attempt to Synthesize Hermeneutical, Structuralist, and Pragmatist Theory of Meaning“. Society and Theory 6 (31.05.2005): 83. http://dx.doi.org/10.17209/st.2005.05.6.83.
50
Witkowski, Lech. „Jaka pedagogika krytyczna jest (nie)możliwa w Polsce i dlaczego? (Esej metakrytyczny z Henrym A. Giroux w tle)“. Chowanna 54, Nr. 1 (29.06.2020): 1–40. http://dx.doi.org/10.31261/chowanna.2020.54.06.
Annotation:
The text undertakes the problematics situated between modernity and tradition regarding the reception of H.A. Giroux’s works in Poland, in a view of furthering the study of pedagogy and educational praxis. First, the author outlines the beginnings of openness towards critical pedagogy. What is underscored here is the 1980s’ main inspiration drawn from the resistance paradigm. Then, the author proceeds to the current state of Giroux’s reception in Poland. He illustrates differences among particular examples and levels of the said reception of Giroux’s pedagogy and of the scholar’s theoretical background. The emphasized disputes pertain especially to transcending metaphysics and relativism as a challenge faced by hermeneutical criticism and critical hermeneutics. Additionally, the “critical” horizon of the main handbook of pedagogy used in Polish universities is discussed. The author point to the wasteful efforts at instigating the breakthrough in the reception of critical pedagogy and he exemplifies them by an instance of misbegotten analysis of the allegedly delayed critical pedagogy of work. As a particularly positive example the author presents a new effort at developing critical hermeneutics (and radical praxis) for pedagogy by Andrzej Wierciński. In the concluding part written “in lieuof conclusions,” four lists of critical problems’ dislocations are provided; the problems are both convergent and related to one another, thereby redefining current research objectives and pertain to practical applications in educational praxis.