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Zeitschriftenartikel zum Thema "Maya hermeneutics"
1
Friesen, Norm. „Dilthey and Human Science: Autobiography, Hermeneutics and Pedagogy“. Phenomenology & Practice 15, Nr. 2 (21.12.2020): 100–112. http://dx.doi.org/10.29173/pandpr29443.
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Using Maya Angelou’s I Know Why the Caged Bird Sings as an example, this paper introduces Wilhlem Dilthey’s (1833–1911) hermeneutics and pedagogical theory. Dilthey saw biographies (and autobiographies like Angelou’s) as nothing less than “the highest and most instructive form of the understanding of life.” This, then, serves as the starting point for his hermeneutics or theory of understanding, which distinguishes humanistic understanding from scientific explanation, and sees any one moment or word as having meaning only in relation to a whole—the whole of a sentence or text, or the whole of one’s life. It is also the starting point of his pedagogy, whose ultimate “duty” is “to develop the child as a person who carries their own purpose within themselves.” In introducing Dilthey’s hermeneutic pedagogy, this paper draws principally from his The Formation of the Historical World in the Human Sciences (1927/2002), a text that has been long neglected in hermeneutic and phenomenological studies of education.
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Khasri, M. Rodinal Khair. „Hermeneutic circle in digital literation and its relevance as an antidote to hoax“. Informasi 49, Nr. 2 (10.01.2020): 113–24. http://dx.doi.org/10.21831/informasi.v49i2.27981.
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This article presents the results of the observations about digital literacy that were studied philosophically through Gadamer's hermeneutic approach. The reason for using this approach is to achieve an understanding of how the subject and its history play a role in the digital literacy process, where ontologically, the content of information has been visualized into the digital world so that a philosophical understanding is needed in understanding the virtual reality. This research is included in the classification of qualitative research with an analysis with three stages, namely reducing data that is very general and broad in a more specific form, and relevant to digital literacy and hermeneutics; then classifies the dimensions of digital literacy so that it is easy to determine the dimensions of the hermeneutics; interpret digital literacy to clarify the dimensions of hermeneutics in it, and concludes and draws relevance to efforts to overcome hoaxes. The results obtained from this study are on a hermeneutical analysis of the process of digital literacy as a catalyst for peace, that equalizing the elimination of discrimination at the historical-ego level can be achieved through the application of hermeneutical digital literacy that is by promoting dialectical historical understanding, where contemporary history dialecticism with the history of the past which is often claimed by certain groups as the heyday and the fruit of their work.Artikel ini mempresentasikan tentang hasil observasi peneliti tentang literasi digital yang dikaji secara filosofis melalui pendekatan hermeneutika Gadamer. Adapun alasan penggunaan pendekatan tersebut yakni untuk mencapai sebuah pemahaman tentang bagaimana subjek dan kesejarahannya berperan di dalam proses literasi digital, di mana secara ontologis, konten informasi telah divisualisasikan ke dalam dunia digital sehingga dibutuhkan pemahaman yang filosofis di dalam memahami realitas virtual tersebut. Penelitian ini masuk ke dalam klasifikasi penelitian kualitatif dengan analisis dengan tiga tahap yaitu mereduksi data yang bersifat sangat umum dan luas ke dalam bentuk yang lebih spesifik, dan relevan dengan literasi digital dan hermeneutika; selanjutnya mengklasifikasikan dimensi literasi digital sehingga mudah untuk ditentukan dimensi hermeneutikanya; menginterpretasikan literasi digital dalam rangka memperjelas dimensi hermeneutika di dalamnya; serta menyimpulkan dan menarik relevansinya dengan upaya menanggulangi hoax. Hasil yang didapatkan dari penelitian ini adalah pada sebuah analisis hermeneutis tentang proses literasi digital sebagai katalis perdamaian, bahwa penyetaraan penghapusan diskriminasi pada tataran ego-historis dapat dicapai melalui penerapan literasi digital yang bersifat hermeneutis yakni dengan mengedepankan pemahaman kesejarahan yang dialektis, di mana sejarah masa kini didialektikakan dengan sejarah masa lampau yang seringkali diklaim oleh kelompok-kelompok tertentu sebagai masa kejayaan dan buah kerja mereka.
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Ivanenko, Aleksey I. „Hermeneutics of Labour“. Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, Nr. 5 (15.11.2023): 95–103. http://dx.doi.org/10.37482/2687-1505-v289.
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This article deals with the problem of the definition of labour, which has been gaining relevance in the conditions of the post-industrial society and recognition of such practices as active rest, domestic work, services, volunteering etc. A classical interpretation viewed labour as a productive activity to transform nature. Nowadays, however, it is becoming increasingly important to protect the environment rather than transform it. The paper describes the paradoxes of hunter and peasant, where one and the same activity, depending on the perspective, can be regarded as work, play, rest or exploitation. The author suggests the following definition of labour: a socially demanded human activity. Special attention is given here to the analysis of unproductive labour, which can be subdivided into service and services. While the former is aimed to meet the needs of society as a whole (Fatherland), the latter are performed for individuals. Thus, the following activities can be considered as service: teaching, medical practice, military activities, civil service and transportation. Work is opposed to rest, which can be passive (sleep and relaxation) as well as active (eating, communication, walking and certain games). The author points out that the work–play opposition is not absolute, since professional sport and acting are now considered labour. In the Soviet Union, for instance, state awards, such as the Hero of Socialist Labour, were given to the ballet dancers Galina Ulanova and Maya Plisetskaya as well as to the football player Lev Yashin. At the same time, when there is no longer a social demand for certain work, it can be transformed into rest, thus becoming a hobby.
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Simanjuntak, Wilda. „Perpaduan Cakrawalamu dan Cakrawalaku: Hermeneutik Gadamer dan Sumbangsihnya bagi Pendidikan Teologi di Indonesia“. GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, Nr. 1 (28.04.2020): 65. http://dx.doi.org/10.21460/gema.2020.51.413.
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AbstractReading messages from the past to fi nd their implications for the present is a difficult task of interpretation. Certain hermeneutical skills are needed to prevent failure to bridge the gap in perspective between writers andreaders, and to meet the contextual needs. The focus of this article is the framework of Hans-Georg Gadamer’s hermeneutic theory. Studying Gadamer provides important benefits for contextual hermeneutic studies. This article suggests that Gadamer’s hermeneutics is beneficial for theological education struggling to overcome the diversity of horizons in the process of discovering the meaning of scriptures.
AbstrakMembaca pesan dari masa lalu, menemukan implikasinya bagi masa sekarang adalah tugas memaknai yang tidak mudah. Dibutuhkan keterampilan hermeneutis tertentu untuk mencegah kegagalan menjembatani kesenjangan cara pandang yang ada di antara penulis dan pembaca, dan memenuhi kebutuhan lingkungan yang kontekstual. Fokus artikel ini adalah kerangka teori hermeneutik Hans-Georg Gadamer. Hasil studi terhadap Gadamer ini memberi manfaat penting bagi studi hermeneutik dalam semangatnya mencarimakna yang kontekstual. Studi ini menyarankan bahwa hermeneutik Gadamer bermanfaat bagi pendidikan teologi yang selalu bergumul mengatasi kepelbagaian horizon dalam proses menemukan makna Kitab Suci.
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Adiyanto, Johannes. „Pembentukan Wujud Arsitektural dalam Aktivitas Sehari-hari“. ATRIUM: Jurnal Arsitektur 7, Nr. 2 (01.12.2021): 129–40. http://dx.doi.org/10.21460/atrium.v7i2.157.
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Title: Architectural Forming in Daily Activities (Case Study: Maya Lin and Eko Prawoto Approach) Form is the based architecture. The idea of architecture can come true in the form. Architecture can become a container of human activities because form and space. This paper focusses on architectural form. The main question in this paper is how the architect creating their form’s based on their daily activities? This paper used qualitative phenomenology method to phenomenology hermeneutics approach. This method place the daily activities of responding. The cases are Maya Lin’s Vietnam Veteran Memorial and House of Eko Prawoto’s. Their cases were interpreted with Mangunwijaya thinking with written at Ragawidya. This paper shows that architectural form is a manifestation of the contemplation proses and from daily activities. The forming of architectural form is also a process of expression of the deposition of experiencing in the past time which carried out continuously. The result of forming is not an astonishing form, but familiar with everyday life.
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Malik, Rif'atul Khoiriah. „Hermeneutika Al-Qur'an dan Debat Tafsir Modern: Implementasinya dengan Masa Kini“. AT-TURAS: Jurnal Studi Keislaman 6, Nr. 1 (19.08.2019): 56–76. http://dx.doi.org/10.33650/at-turas.v6i1.583.
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The interpretation of the Quran which triggered controversial themes in the post-modern era is now an interesting study to be studied. As in this paper, hermeneutics as a new method of interpretation that emerged in Ancient Greece has become part of the interpretation method of the Quran. From this arises a debate over the emergence of the hermeneutical method if applied to the Quran. Will the hermeneutic approach be used in the interpretation of the Quran? How does hermeneutics answer the modern interpretation debate? From this question, the author examines some views on hermeneutics among interpreters, accompanied by the interpretation of several controversial themes that occur in modern societies. Through this paper, it will be seen that, the knowledge that continues to be a reformer in the modern era is something that should not be excluded or rejected. With the aim of scientific upgrading, it is increasingly evolving in time and places, but from that it does not forget the old traditions of returning to the Quran and Hadith. Keywords: Hermeneutics, Alquran, Modern Interpretation.
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Syarifudin, Muhammad, und Masruhan Masruhan. „INTERPRETASI HADIS: ANTARA HERMENEUTIKA DAN SYARH AL-HADITS (STUDI KOMPARATIF)“. TAJDID: Jurnal Ilmu Ushuluddin 20, Nr. 2 (28.12.2021): 373–400. http://dx.doi.org/10.30631/tjd.v20i2.171.
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This article attempts to analyze the syarh al-hadith method of classical and contemporary scholars and the hermeneutic method of Islamic scholars in explaining (interpreting) the Prophet's hadith. Because most scholars who write about the interpretation of hadith with a hermeneutics approach, instead use references in classical hadith syarh. Therefore, the author wants to examine the relevance of hermeneutical methods or theories in the study of syarh al-hadith. Is hermeneutics appropriate to be applied as a single foundation in the interpretation of hadith or is it only a complement to the syarh al-hadith? This article concludes after trying to compare the interpretations of the hadith commanding to fight humans until they say there is no god but Allah using the two approaches or methods above, and it turns out that both can go hand in hand and complement each other. Moreover, the hermeneutics approach is more about the meaning of the context of the hadith at the beginning of its emergence to the present, which requires an understanding of the meaning of the hadith according to its originator at the time of the background of the hadith (asbab wurud) and the history of this can be known through the syarah hadith method, especially, syarah hadith with other narrations or through the words of friends who lived contemporaries with the Prophet (originator). Besides that, the study of the original language of the text is also used as a reference in this case, which is part of the syarah of hadith as well. Artikel ini mencoba menganalisis metode syarah hadis ulama klasik dan kontemporer dan metode hermeneutika cendekiawan Islam dalam menjelaskan (menginterpretasi) hadis Nabi. Karena, kebanyakan cendekiawan yang menulis mengenai interpretasi hadis dengan pendekatan hermeneutika, justru menggunakan rujukan dalam syarah hadis klasik. Oleh karena itu, penulis ingin meneliti relevansi metode atau teori hermeneutika dalam kajian syarh al-hadits. Apakah hermeneutika layak diterapkan sebagai pondasi tunggal dalam interpretasi hadis ataukah hanya menjadi pelengkap syarh al-hadits? Artikel ini mengambil kesimpulan setelah mencoba membandingkan penafsiran terhadap hadis perintah memerangi manusia sampai mereka mengucapkan tiada Tuhan selain Allah dengan menggunakan dua pendekatan atau metode di atas. Ternyata keduanya bisa berjalan beriringan dan saling melengkapi. Terlebih pendekatan hermeneutika lebih kepada pemaknaan konteks hadis di awal munculnya ke masa kini, yang mana hal itu memerlukan pemahaman akan makna hadis menurut pencetusnya di masa lahirnya hadis (asbab wurud) tersebut dan histori mengenai hal ini dapat diketahui melalui metode syarah hadis. Terutama syarah hadis dengan riwayat lainnya atau melalui perkataan Sahabat yang hidup sezaman dengan Nabi (pencetus). Di samping itu kajian bahasa asli teks juga dijadikan rujukan dalam hal ini, yang merupakan bagian dari syarah hadis juga.
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Amalia, Dian Risky, Wiwied Pratiwi, Muhamad Agus Mushodiq und Muhammad Saifullah. „Hermeneutika Perspektif Gadamer dan Fazlur Rahman“. Al-Fathin: Jurnal Bahasa dan Sastra Arab 3, Nr. 02 (03.03.2021): 183. http://dx.doi.org/10.32332/al-fathin.v3i02.2416.
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Hermeneutics is one of the keys out of the problematic understanding of the text, when the text is understood by only a few circles and is considered less appropriate to the current context, because it is not easy to interpret the classical books that are the hold of life, and are limited by the ages from its descent to in the present. Gadermen and Fazlur Rahman offer a concept of hermeneutics that both refer to the history of the text, and reconstruct the new understanding they analyzeby relating it to the current social context.Gadermen prefers to make hermeneutics an ontological basis, which is based on deep thought, while Fazlur Rahman makes hermeneutics a methodology in the function of ijtihad.
Key Words : Gadamer, Fazlur Rahman, Hermeneutic
Hermeneutika menjadi salah satu kunci keluar dari problematika pemahaman terhadap teks, disaat teks dipahami hanya oleh beberapa kalangan saja dan dianggap kurang sesuai dengan konteks saat ini,karena memang tidak mudah untuk menginterpretasikan kitab klasik yang menjadi pegangan hidup, dan terbatasi oleh zaman dari mulai turunnya sampai pada masa sekarang.Gadermen dan Fazlur Rahman menawarkan konsep hermeneutika yang sama-sama mengacu pada historis teks tersebut, dan merekontruksi pemahaman baru yang mereka analisis dengan mengaitkannya pada konteks sosial saat ini.Gadermen lebih pada menjadikan hermeneutika sebagai ontologis yaitu berdasarkan pemikiran yang dalam, sedangkan Fazlur Rahman menjadikan hermeneutika sebagai metodologis dalam fungsi ijtihad.
Kata Kunci: Gadamer, Fazlur Rahman, Hermeneutika
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Balsach Peig, Maria Josep. „Visions from the Desert. The Metamorphoses of Dorothea Tanning“. Barcelona Investigación Arte Creación 7, Nr. 3 (03.10.2019): 307. http://dx.doi.org/10.17583/brac.2019.4235.
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This paper offers an overview of the oeuvre of Dorothea Tanning (1910-2012) based on the iconography and hermeneutics of images relating to identity, trauma and violence. Tanning was not only a painter, but also a sculptor, writer, poet and outstanding chess player, who single-handedly pursued her artistic career through the best part of the twentieth century until her death. In addition, reference will be made to artists with links to Surrealism, such as Leonora Carrington, Dora Maar, Maya Deren and Louise Bourgeois, in order to frame the aspects discussed here in a wider context of female artists. Thus, Tanning will serve as a paradigmatic example of a sensitivity tending towards the mysterious, the occult and trauma in general.
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Al Munir, M. Ied. „Hermeneutika sebagai Metode dalam Kajian Kebudayaan“. Titian: Jurnal Ilmu Humaniora 5, Nr. 1 (07.06.2021): 101–16. http://dx.doi.org/10.22437/titian.v5i1.12508.
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Abstrak
Tulisan ini bertujuan untuk memberikan gambaran tentang posisi hermeneutika sebagai sebuah metode dalam kajian kebudayaan. Sebagaimana terlihat dalam perkembangan dewasa ini, kajian kebudayaan tidak hanya memiliki fokus pada kebudayaan sebagai sebuah tradisi yang diwariskan, namun juga pada kebudayaan sebagai sebuah tradisi yang dinamis dan terus berkembang dalam masyarakat. Oleh karena perkembangan ini maka kajian kebudayaan memerlukan metode yang tepat agar dapat memahami kebudayaan dengan lebih baik. Hermeneutika dalam keterkaitan ini penulis asumsikan sebagai salah satu metode yang tepat bagi kajian kebudayaan karena sifat metode hermeneutika yang dialogis dan dinamis yang bersesuaian dengan arah perkembangan kebudayaan kedepannya.
Tulisan ini berusaha menjawab tiga pertanyaan yakni: (1) apa yang dimaksud dengan kebudayaan serta bagaimana pula pengkajian atasnya? (2) apa yang dimaksud dengan hermeneutika dan bagaimana posisinya sebagai metode? dan (3) bagaimana pentingnya metode hermeneutika dalam kajian kebudayaan?
Tulisan ini menghasilkan beberapa simpulan. Pertama, kebudayaan tidak hanya bersifat statis tapi juga dinamis sehingga dibutuhkan metode pengkajian yang juga bersifat dinamis. Kedua, hermenetika dapat diaplikasikan sebagai metode dalam kajian kebudayaan karena wujudnya yang berupa pemahaman atau intrepretasi atas tindakan manusia sebagai perwujudan kebudayaan. Ketiga, arti penting metode hermeneutika bagi kajian kebudayaan adalah karena sifatnya yang dialogis dan dinamis sehingga berkesesuaan dengan dinamika kebudayaan.
Kata kunci: metode hermeneutika, interpretasi, kajian kebudayaan
Abstract
This paper aims to provide an overview of the position of hermeneutics as a method in cultural studies. As seen in its current development, cultural studies not only focus on culture as an inherited tradition, but also on culture as a dynamic tradition that continues to develop in society. Because of this development, cultural studies need the right method to better understand culture. The writer assumes hermeneutics in this connection as one of the appropriate method for cultural studies because of the dialogical and dynamic nature of the hermeneutic method which is in accordance with the direction of future cultural development.
This paper attempts to answer three questions, namely: (1) what is meant by culture and how is the study of it? (2) what is meant by hermeneutics and what is its position as a method? and (3) how important the hermeneutic method is in cultural studies?
This paper produces several conclusions. First, culture is not only static but also dynamic, so a dynamic method of study is needed. Second, hermeneutics can be applied as a method ini cultural studies because its form is an understanding or interpretation of human action as embodiement of culture. Third, the importance of the hermeneutic method for cultural studies is because it is dialogical and dynamic so that it is compatible with the dynamics of culture.
Keywords: hermeneutic method, interpretation, cultural studies
Dissertationen zum Thema "Maya hermeneutics"
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Ray, Srimati. „Ethical implications of the Maya hermeneutics in recent Indian thought“. Thesis, University of North Bengal, 1992. http://hdl.handle.net/123456789/117.
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Noel, Bradley Truman. „Pentecostal and postmodern hermeneutics: comparisons and contemporary impact“. Thesis, 2007. http://hdl.handle.net/10500/2155.
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The focus of this practical theological study is Pentecostalism, and the relationship between the hermeneutics of Pentecostalism and Postmodernism. Through a literary search, we observe the points of congruency between the hermeneutics of early Pentecostals and the key tenets of Postmodernism. We note the unprecedented acceptance of Pentecostal scholars into the larger theological world and question whether this is a result of the increased Modernization of Pentecostal hermeneutics. The Postmodern world of youth is explored, and we observe their tremendous openness to spirituality. This thesis will show that Pentecostals may contribute to the Christian world a Pentecostal hermeneutic that will speak a relevant message to generations of youth.
Chapters two and three examine the convergent viewpoints of Pentecostalism with Postmodernity, in terms of rationalism, narratives, and the place of experience in life and theology. Chapter four highlights the hermeneutical debate between Gordon D. Fee and his Pentecostal responders, noting the Modern approach in the principles debated. Chapter five seeks to provide interaction with a giant of theology seldom engaged by Pentecostals - Rudolf Bultmann - and his modern followers, and explores the world of Postmodern youth. Chapter six explores the work of Kenneth Archer, who has proposed a specific Pentecostal hermeneutical approach, and chapter seven discusses the role of the Holy Spirit in hermeneutics, including whether Pentecostal experience may be considered an ”edge” in hermeneutics. Chapter eight summarizes the findings of this study.Practical Theology
D. Th (Practical Theology)
Bücher zum Thema "Maya hermeneutics"
1
Noguez, Armando. Palabra de vida, liberación de la letra que mata: Hermenéutica y teología bíblica desde América Latina. Mexico, D.F: CAM, 1992.
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2
Between tradition and change: The hermeneutics of May Fourth literature. Lanham: University Press of America, 1997.
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3
Bulgakova, Irina, und T. Dyagileva. Philosophy of education. ru: INFRA-M Academic Publishing LLC., 2023. http://dx.doi.org/10.12737/1859641.
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The monograph is devoted to the philosophical problems of upbringing and education. The solution to the problems of the systemic crisis in the field of education and upbringing lies in changing the type of thinking of a modern teacher. The author highlights such sections as ontology and anthropology of education. The models of hermeneutics, phenomenology, existentialism, pragmatism and postmodernism education are studied in detail. An approach corresponding to the post-nonclassical type of rationality is proposed. An attempt is being made to overcome mechanistic, biologizing and sociologizing extremes in understanding the nature of education. The philosophy of education, according to the author, is a meta-theoretical concept that can become the basis for a systematic study of education and modernization of pedagogy, a source of pedagogical creativity.
It can be useful to anyone who deals with the problems of methodology of humanitarian knowledge and problems of creativity in the field of pedagogy. It may be of interest to philosophers, anthropologists, psychologists, educators, historians of Russian philosophy.
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Zimmermann, Jens. 1. What is hermeneutics? Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199685356.003.0001.
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‘What is hermeneutics?’ begins with the simple answer that hermeneutics means interpretation. But how and why do we interpret? Hermeneutics is the art of understanding and of making oneself understood. Understanding may be guided by analytical principles, but it cannot be reduced to them. Understanding requires art rather than rule-governed science. Hermeneutics is also the name for the philosophical discipline concerned with analysing the conditions for understanding. Hermeneutic thinkers are defined as those who are concerned more specifically with the universal conditions for human understanding in three areas: the nature of consciousness, the nature of truth, and the importance of language. But is hermeneutics just another word for relativism?
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Jijak, Muhammad Khalil. Thara al-mana fi al-Quran al-Karim. Dar al-Salam, 1999.
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6
Hofreiter, Christian. Making Sense of Old Testament Genocide. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810902.001.0001.
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This book investigates the effective history of some of the most problematic passages in the Hebrew Bible (Old Testament): passages involving the concept or practice of herem. These texts contain prima facie divine commands to commit genocide as well as descriptions of genocidal military campaigns commended by God. The book presents and analyses the solutions that Christian interpreters from antiquity until today have proposed to the concomitant moral and hermeneutical challenges. A number of ways in which the texts have been used to justify violence and war or to criticize Christianity are also addressed. Apart from offering the most comprehensive presentation of the effective history (Wirkungsgeschichte) of herem texts to date, the book presents an analysis and critical evaluation of the theological and hermeneutical assumptions underlying each of the several approaches and their exegetical and practical consequences. The resulting taxonomy and hermeneutical map is an original contribution to the history of exegesis and to the study of religion and violence. It may also help Christian and other religious readers today make sense of these troubling biblical texts. Apart from an introduction and conclusion, this book contains four diachronic chapters in which the various exegetical approaches are set out: pre-critical (from the OT to the Apostolic Fathers), dissenting (Marcion and other ancient critics), figurative (from Origen to high medieval times), divine command ethics (from Augustine to Calvin) and violent (from Ambrose via the Crusades to Puritan North America). A fifth chapter presents near-contemporary reiterations and variations of the historic approaches.
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Boucher, David. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817215.003.0008.
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The conclusion returns to the question of hermeneutics and interpreting Hobbes in different contexts, Hobbes is constituted by the interpretation imposed on him, making text and interpretation inseparable. That is not to say, again agreeing with Gadamer and Ricoeur, that we are compelled to accept that one interpretation is as good as another. Because we belong to a tradition of interpretation, and have no option but to begin with certain prejudices which we may modify, but not so completely that no one recognizes the activity in which we are engaged. There are limits to what, as an intellectual community compelled to adhere to some standards, we are willing to accept as an interpretation, rather than a fabrication. There are contestations of interpretation and the possibility through them of the equivalent of Popper’s refutations.
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Sarath, Ed. A Consciousness-Based Look at Spontaneous Creativity. Herausgegeben von Benjamin Piekut und George E. Lewis. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199892921.013.13.
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This chapter explores improvisation from a consciousness-based standpoint. Examination of an inner mechanics for the transcendent experience frequently reported by improvisers sets the stage for consciousness-based distinctions between improvisation and composition processes, in which improvisation is extricated from common misclassification as an accelerated subspecies of composition. Temporal, cultural, and linguistic factors are considered in distinguishing between improvisatory and compositional paradigms. The intimate melding between musicians and listeners in peak improvised performance is paralleled with the deep collective communion associated with group meditation practice as indicative of a nonlocal, intersubjective field of consciousness, empirical support for which suggests that possible societal benefits may result from certain applications. An “improvisatory hermeneutics” is considered as a means for new ways of perceiving global challenges and paradigmatic change that centers intersubjectivity and other anomalous possibilities not commonly embraced in academic and public policy discourse.
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Jeffers, Ann. Forget it. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0016.
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This chapter focuses on women’s rituals in the Hebrew Bible. While much work has been done recently on rituals, little attention has been paid so far to women’s rituals. Using a range of methodologies, from feminist hermeneutics to classics, ritual theory, memory studies, and reception, this chapter will attempt to unveil and understand the mechanisms which have marginalized women’s religious and ritualistic experiences. I will use the story of the Woman of Endor in 1 Samuel 28 as a test case and will show that the text’s patriarchal ideology may cover up a fuller political divinatory ritual akin to that of the Delphi oracle. In a second section, I will examine how the reception of this story in the work of Jacob Cornelisz van Oostsanen, a sixteenth-century painter from Amsterdam, also devalues and distorts women’s ritual through explicit associations with witchcraft as defined by the Malleus Maleficarum.
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Bevir, Mark. The Contextual Approach. Herausgegeben von George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0001.
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There are several contextual, historical approaches to texts. They include much hermeneutics, reception theory, and the new historicism. Yet, in the history of political philosophy, the contextual approach is associated narrowly with J. G. A. Pocock, Quentin Skinner, and the Cambridge School they are often said to have inspired. This article examines the rise of this contextualism, the theoretical arguments used to justify it, and its current standing and future prospects. It pursue several arguments. First, the label “Cambridge School” is highly misleading: Pocock and Skinner differ significantly from one another, while many of the other historians involved are suspicious of all theoretical statements and methodological precepts. Second, contextualism arose as a historical practice indebted to modernist empiricist modes of inquiry: contextualist theories arose only later, as Pocock and Skinner grabbed at philosophical vocabularies to defend that practice. Third, recent developments in contextualism involve a retreat from these vocabularies: in the absence of renewed theoretical debate, contextualism may lapse into naive empiricism or bland eclecticism.
Buchteile zum Thema "Maya hermeneutics"
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Mielityinen-Pachmann, Mari, und Michael Uljens. „Hermeneutics in the Non-affirmative Theory of Education“. In Non-affirmative Theory of Education and Bildung, 199–214. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-30551-1_9.
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AbstractThis chapter explores how the general theory of hermeneutics may help us to clarify how education and the process of Bildung relate. To this end, the chapter consists of two sections. The first section outlines why we need different notions of subjectivity and intersubjectivity for talking about the premises of pedagogical interaction and, in addition, about the results of Bildung. Three pairs of subjectivity and intersubjectivity are identified: as anthropological preconditions; as notions emanating from socialisation into a life-world; and finally, as self-reflexive categories. This first section views non-affirmative pedagogical intervention and Bildsamkeit as mediating between three pairs of subjectivity and intersubjectivity. The second section deepens the above reasoning by exploring how hermeneutics can function as a complementary approach for clarifying non-affirmative pedagogy. More precisely, how are the central questions of hermeneutics constitutive of and present in a theory of non-affirmative education?
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Mayer, Annemarie C. „Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle“. In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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Zimmermann, Jens. „Bonhoeffer’s Hermeneutic Theology“. In Dietrich Bonhoeffer's Christian Humanism, 148–82. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832560.003.0005.
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Chapter 5 explains and delineates the fundamentally hermeneutic quality of Bonhoeffer’s theology or what may be called his Christological hermeneutic. The chapter begins by describing Bonhoeffer’s hermeneutic consciousness evident from structural similarities between philosophical hermeneutics and hermeneutic elements in his early works. It then describes Bonhoeffer’s Christ-Reality as the hermeneutical circle that grounds his participatory ontology and enables a hermeneutic phenomenology, i.e., a fundamentally interpretive stance toward human experience. This hermeneutic stance is then illustrated by the concept of simple minded obedience of discipleship, exemplified by the unified self, described in the previous chapter. Contrary to critics like John Webster, Bonhoeffer deliberately combines single-minded obedience with the need for hermeneutical discernment. The final sections of this chapter further deepen the hermeneutics of discipleship as engaged knowing by describing the importance of the incarnational structure of manger, cross, and resurrection together with the eschatological structure of ultimate-penultimate things for Bonhoeffer’s Christological hermeneutic. Both structures determine the interpretive discernment required for striving to live a Christ-shaped life characterized by the kind of freedom Bonhoeffer calls “realistic responsibility.”
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Stolze, Radegundis. „Zur Anschlussfähigkeit der Hermeneutik in der Translatologie“. In Cognition and Comprehension in Translational Hermeneutics, 67–95. Zeta Books, 2021. http://dx.doi.org/10.5840/zeta-cognition20214.
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Due to the fact that hermeneutical approaches have widely been ignored or falsely understood as missing the scientific requirements in Translation Studies, this article wants to demonstrate how Translational Hermeneutics as an approach based on grounded understanding is crucial and endorses various other approaches in the research of translation. Explaining the scholarly perspective here as an individual worldview, the external opinions can be defeated. Concepts like subjectivity, intuition, sense of the text to be understood, and ever unfinished time-sensitive translations within a cultural context are discussed. Various aspects of understanding and formulation come together in the translator’s dynamic competence. Translational Hermeneutics links up with linguistic theories such as text-linguistics, semantics, rhetoric, the sociological systems theory, cognition research, and empirical methods of inquiring into the translator’s thinking. It connects less to corpus studies or language-based inter-lingual transfer and the technology-based process analyses. Didactics based on an hermeneutical approach may strengthen the translator’s self-confidence by preparing the background of understanding.
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Kearney, Richard, und Melissa Fitzpatrick. „Linguistic Hospitality“. In Radical Hospitality, 17–23. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294428.003.0002.
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This chapter outlines an ethical model of linguistic hospitality, advanced by Paul Ricoeur and Jacques Derrida, emphasizing the fundamental tension at work between a phenomenology of alterity (Levinas and Derrida) and a hermeneutics of empathy (Ricoeur). Absolute unconditional hospitality is “impossible”; but it is, Derrida insists, no less “desirable” for all that, although to most people it may seem “blind,” “mad,” or “mystica”—a mere “dream.” Any attempt to make the impossible possible is already a matter of betrayal, compromise, and contagion. Where hermeneutic hospitality speaks of conversion between host and guest, deconstructive hospitality speaks of contamination, which explains Ricoeur’s confession that the difference between the two approaches is that between the words “difficult” and “impossible.”
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Alexander, Gavin. „Writing and the Hermeneutics of Posthumous Publication“. In Fulke Greville and the Culture of the English Renaissance, 279–93. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823445.003.0016.
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This chapter examines Greville’s understanding of the afterlife of a man and his writings, and attempts to look at Greville’s afterlife in terms of that understanding. Greville was an author deeply interested in the past who aimed his writings determinedly at a posthumous readership: what is the relation between these two guiding perspectives, and what was the impact on Greville’s hermeneutics of his experience of Sidney’s posthumous publication and reception? The chapter first looks at what sort of hermeneutic activity seems to be expected and prepared for by Greville (how does the past have meaning for the present? how may the present have meaning for the future?). It then examines the broad outlines, and some particular details, of the posthumous dissemination of his works in the seventeenth century.
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Davis, Colin. „Traumatic Hermeneutics“. In Traces of War, 29–46. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940421.003.0003.
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The chapter develops the notion of ‘traumatic hermeneutics’, which focusses on the problems of interpretation raised by trauma and traumatized writing, when the signs of pain may be far removed from the manifest material available to the interpreter. The chapter considers work in psychoanalysis and neuroscience, and also texts by survivors Semprun and Delbo, to demonstrate the inevitable risks and potential gains of interpretation when faced with texts which reveal or conceal trauma.
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Clark, Timothy. „Interpretation: hermeneutics“. In Literary Theory and Criticism, 59–69. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199291335.003.0004.
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Abstract Hermeneutics is the theory of interpretation: of what it is to interpret a text and of how that interpretation may validate itself. In the eighteenth and parts of the nineteenth centuries, the context for such issues was predominantly religious: hermeneutics meant, primarily, discussion of the possible methods of achieving a correct interpretation of a text, especially of the Bible. Today, the crucial questions in hermeneutics remain: what do we mean when we say that someone ‘understands’ a text? For instance, does understanding mean reproducing exactly what the text says on its own terms, or does it mean interpreting it in terms of its author’s life or its social or historical context? Alternatively, might it mean measuring the text against contemporary knowledge and finding it either wanting or valuable? Secondly, how can genuine understanding, however conceived, overcome the obstacles of both distance in historical time and often distance in culture between the text and its reader? In the twentieth century, questions about the nature of interpretation also increasingly overflowed traditional boundaries between intellectual disciplines, and took centre-stage in the question of the difference between kinds of understanding at work in the natural sciences and in the humanities.
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„Kriegspfade? 7. Zur Hermeneutik der Rezeptionswege“. In Karl May und sein Evangelium, 153–72. Verlag Ferdinand Schöningh, 2016. http://dx.doi.org/10.30965/9783657782154_010.
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Liggins, David. „Against Hermeneutic Fictionalism“. In Fictionalism in Philosophy, 81–102. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190689605.003.0005.
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This chapter considers whether hermeneutic fictionalism is preferable to error theory. If we become convinced that the beliefs and assertions apparently involved in a discourse contradict a well-established philosophical doctrine, then we may conclude that the beliefs and assertions are untrue and adopt an error theory of the discourse. Or we may claim that the discourse does not genuinely involve those beliefs and assertions and adopt hermeneutic fictionalism. In this chapter, the author argues that considerations of error avoidance do not support hermeneutic fictionalism over error theory, but rather the reverse, and he defends what has become known as the “phenomenological objection” to hermeneutic fictionalism from Stuart Brock’s attempt to overturn it. The author’s conclusion is that until extra evidence is provided, we should prefer an error theory of a discourse to a hermeneutic fictionalist one.
Konferenzberichte zum Thema "Maya hermeneutics"
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Dzikevich, E., und S. Dzikevich. „AESTHETIC HERMENEUTICS: PARADIGMAL NETWORK“. In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2536.978-5-317-06726-7/14-18.
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This article is devoted to preparation of a theoretical platform for constructive postmodernist investigations in the aesthetic. The text builds a paradigmatic framework for critical thinking non-discursive communication and non-verbal rhetoric, which may be able to overcome the epistemological limitations of modernist and deconstructive postmodernist cognitive attitudes. The article summarizes the essential part of the ideas of the fundamental monograph, which is currently in work.
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Wijaya, Herman, Andayani Andayani, Nugraheni Eko Wardani und Khirjan Nahdi. „Themes, Issues And Nationality Value In the Poetry Wasiat Renungan Masa Pengalaman Baru Karya Hamzanwadi (Phenomenological Hermeneutic Analysis)“. In Proceedings of the 2nd International Conference of Humanities and Social Science, ICHSS 2022, 17 December 2022, Surakarta, Central Java, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.17-12-2022.2333203.
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Berens, Florian. „Statistics beliefs of advanced social science students – a qualitative evaluation of focus groups“. In Decision Making Based on Data. International Association for Statistical Education, 2019. http://dx.doi.org/10.52041/srap.19402.
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Unlike mathematics education, statistics education has given little attention to students’ beliefs. In comparison it is possible that statistics may open up another domain-specific horizon of possible beliefs. However, there is no explicit theory about beliefs on statistics. In order to gain insight into students' beliefs about statistics, focus groups of advanced social science students were conducted. The focus groups were analyzed by content analysis and then partly by hermeneutics in order to identify types of beliefs. As a result well-known belief systems from mathematics can also be found in statistics. There are students who view statistics as a system of terms and rules, and there are also students who understand statistics dynamically. The last group can be subdivided into those that extract information out of data and those that want to check theory using data. A fourth group sees statistics as a form of systematic description of reality.
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Amond, Mags, Keith Johnston, Richard Millwood und Ewan McIntosh. „A decade of TeachMeet: an Interpretive Phenomenological Analysis of participants’ tales of impact“. In Sixth International Conference on Higher Education Advances. Valencia: Universitat Politècnica de València, 2020. http://dx.doi.org/10.4995/head20.2020.11089.
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TeachMeet is an emerging informal professional development event organised by teachers for teachers, commonly described as an unconference. It is a volunteer-led global phenomenon without any established hierarchy. To celebrate the first ten years of TeachMeet, the founders announced an open call for particpants to submit, online, their stories of impact. The resulting submissions were subjected to an Interpretive Phenomenological Analysis (IPA) capitalizing on the ‘double hermeneutic’ lens of the experience of researchers whose positionality is that of informed insiders. Findings reveal the categories in which the lived experience reported by participants shows the impact of TeachMeet: ranging from appreciative description of the event they attended to reflective confessions of life-enhancing transformation in their personal and professional lives, their classrooms and the wider teaching community. These finding are examined in the light of how they align with several models of evaluation of teacher learning (Guskey 1998, Kennedy 2005, Kirkpatrick 2006, Desimone 2011, Wenger, Trayner and deLatt 2011), and what they indicate about where evolving TeachMeet communities and networks may be situated in an informal learning landscape.
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Solomon, Bernadette. „Enhancing psychological safe spaces in mental health: Teaching undergraduate nurses recovery-oriented practice skills to support mental health service users“. In Rangahau: Te Mana o te Mahi Kotahitanga / Research: The Power of Collaboration. Unitec/MIT Research Symposium 2022. Unitec ePress, 2023. http://dx.doi.org/10.34074/proc.2301006.
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Recovery-orientated practice is a challenge for nurses working within acute mental health wards (McKenna et al., 2014). Although the experience and meaning of recovery-focused care varied, there were common elements in the practice accounts. The undergraduate nurse’s role in creating different therapeutic spaces to promote safety, relational commitment, and healing for service users was paramount to supporting the service user’s recovery journey (Waldemar et al, 2016). The importance of building safe, committed and healing relationships to ensure the psychological safety of service users was highlighted within this study, and how worthwhile it is for nurses to let go, to a certain extent, of the traditional boundaries that may create barriers to building recovery. There has been growing concern that people accessing mental health services are not receiving an inclusive, recovery-focused service due to barriers that include health professionals’ attitudes, skills and knowledge in practice. By exploring the experience and meaning of recovery-oriented practice for ten nurses working with service users in an acute mental health inpatient service in Aotearoa New Zealand, this study aimed to understand how nurses experience practising recovery in clinical practice, and to transfer the outcomes of the findings to enable lecturers to teach undergraduate nurses recovery-oriented practice skills to support mental health service users. Individual interviews were undertaken with participants and data analysed through a phenomenological and hermeneutic lens. The study findings could be used to inform best practice and changes to the nursing curriculum to inform and provide a platform to enable integrating recovery-orientated practice into the core mental health undergraduate curriculum (Haywood et al., 2020). This is conducive not only to recovery, but, essentially, to building a future nursing workforce that is appropriately skilled, equipped, supported and resourced for recovery-oriented practice (Solomon et al., 2021). Building safe, committed or shared space and healing relationships, and creating psychological safety, are crucial determinants of safe and effective care in mental health; and have implications for how nurses learn to manage new ways of working alongside service users and integrate recovery oriented practice within the reality and challenges of practice (Jackson-Blott et al., 2019). Highlighted within the research is the importance of education for both post- and undergraduate nurses regarding providing therapeutic safe spaces as an integral part of the service user’s recovery journey and undergraduate nurses’ learning. This study contributes key insights that are encapsulated in three core elements within relational space provision; these include safe, shared and healing spaces. This provides the key steps for providing a therapeutic safe space, as well as the tools and skills that should be integrated into education for undergraduate nurses. It is important that psychological and therapeutic safety is taught and woven through the entire three-year nursing degree course, as it has significant implications for mental health recovery-focused education in undergraduate student nurses. It can inform practice and support nursing students within clinical placement to more effectively work with mental health service users.
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Isidori, Emanuele, Oscar Chiva bartoll, Alessandra Fazio und Iosif Sandor. „FLIPPED CLASSROOM IN PHYSICAL EDUCATION: PEDAGOGICAL MODELS AND POSSIBLE IMPLEMENTATION THROUGH WEB 2.0.“ In eLSE 2018. Carol I National Defence University Publishing House, 2018. http://dx.doi.org/10.12753/2066-026x-18-182.
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Flipped Classroom in Physical Education (PE) is a topic scarcely examined by scholars. It is an educational methodology that interchanges the general organization of the lessons and can be used to rethink from both an epistemological and didactical point of view the traditional way of conceiving of and teaching PE as a subject matter in the school. In Flipped Classroom, the instruction is developed out of the classroom while the homework is completed in the school. To do so, Information and Communication Technologies (ICT) and all e-tools provided by Web. 2.0 are an essential component of this methodology because they enable the students to access the content previously prepared by the PE teacher. The main aim of this paper is to briefly present the Flipped Classroom methodology and to identify and critically examine the main pedagogical models on which it is based. This will allow us to determine the methods and e-tools from ICT and Web. 2.0 as an online learning environment that may better support and implement the content of PE and motivate students in the classroom. This first part of our research will be conducted through the review of the scholarly literature dealing with the main issues of Flipped Classroom as both general topic and methodology of teaching PE in the school. After identifying and critically examining these methods and tools, we will sketch, using a hermeneutical research approach, a flexible model of “flipped learning” in PE classroom based on the use of the new e-tools provided by Web 2.0. In conclusion, we will offer a possible scheme for teaching PE using the Flipped Classroom as a practical methodology and means to motivate the pupils.
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Leaman, Oliver. „TOWARDS AN UNDERSTANDING OF GÜLEN’S METHODOLOGY“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/dxqa9908.
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There is an apparent paradox at the heart of the Gülen approach. On the one hand there is a determination to present a version of Islam that is rational, inclusive, progressive and toler- ant. The broad aim is to show Islam to be a universal faith, one that has no difficulties in coexisting with other religions and indeed with those who have no religion at all. On the other hand, Islam is definitely portrayed as the superior form of belief, often because it is seen as incorporating in the best possible ways rational and spiritual virtues present in many other approaches to understanding the nature of the world. Yet how can Islam be represented as one among many and also as the first among many? This interesting feature of the Gülen methodology is shown to rest on a basic aspect of the Hanifi/Murji’i theological approach, which can also be seen as paradoxical. The inability to define precisely the nature of belief and who is a believer suggests an uncertainty about what the Muslim actually believes in. It also implies a difficulty in identifying who is a Muslim and who is not, and that might be regarded as a basic issue in religion. The lack of definition in the Hanafiyya is precisely its strength. This is something taken up well by the Gülen movement. Religious boundaries are often blurred, and believers may wish to hold onto a variety of beliefs not all of which fit neatly into a particular traditional faith. In prioritising Islam the Gülen movement expresses clearly its opinion that within the parameters of Islam is likely to be found the most truth and the best regimen as to how to live. Yet those parameters are not themselves strictly defined and allow for much change and development. When considering the thought of Gülen it is important to try to classify the sort of approach that he adopts in his writings and speeches. What methodology is he using? This is a question that can be raised about any significant thinker. We need to know how they shape their mate- rial, and as we shall see, what sort of audience they design their material for. It is not easy to classify Gülen’s thought, in just the same way that his mentor Bediüzzaman Nursi is also difficult to place in a neat category of intellectual life. It is the purpose of this discussion to at least start the process of developing a model of how to understand Gülen, since his work is deceptively simple and direct. It will be shown that despite its attractive and apparently unsophisticated flavour, it embodies a complex hermeneutic, and a very interesting one at that.
Berichte der Organisationen zum Thema "Maya hermeneutics"
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Slotiuk, Tetiana. CONCEPT OF SOLUTIONS JOURNALISM MODEL: CONNOTION, FUNCTIONS, FEATURES OF FUNCTIONING. Ivan Franko National University of Lviv, März 2021. http://dx.doi.org/10.30970/vjo.2021.50.11097.
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The article examines the main features, general characteristics and essence of the concept of solutions journalism. The basic principles of functioning of this model of journalism in the western press and in Ukraine are given. The list and features of activity of the organizations, institutes and editorial offices supporting development of journalism of solutions journalism. The purpose of the publication is to describe the Solutions Journalism model: its features, characteristics and features of functioning, to find out the difference in the understanding of the concept of «solutions journalism» and «constructive journalism» in general. The task of the publication was to conceptualize the main trends in the development of solutions journalism in the Western and Ukrainian information space; show the main characteristics, formats of functioning and analyze the features of the concepts of «solutions journalism» and «constructive journalism». Applied research methods: at the stage of research of the history of formation of the concept of Solutions Journalism the historical method is used. The hermeneutic method of research helped in the interpretation of basic concepts, the phenomenological approach was applied in the context of considering the essence of the phenomenon of solutions journalism. At the stage of generalization of the features of the concepts of Solutions Journalism and «constructive journalism» a comparative method was used, which gave an understanding of the common components in their essence. The method of analysis allowed to expand the understanding of the purpose of Solutions Journalism as a type of social journalism and its main tasks. With the help of synthesis it was possible to comprehensively understand the concept of Solutions Journalism and understand its features. In Ukraine, this type of journalism is just emerging, but its introduction into the editorial policy of the media may have a national importance. These are regional and local media that can inform their communities about the positive solution of certain problems in other communities, and thus thanks to this model can save local journalism. In the scientific context, there is a need to outline the main differences in the understanding of the concepts of decision journalism and constructive journalism, to understand the socio-psychological need to create good news.