Journal articles on the topic 'Hermeneutics'
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1
Bielskis, Andrius. "NAUJOS HERMENEUTIKOS SAMPRATOS LINK: GENEALOGIJA VERSUS HERMENEUTIKA." Problemos 73 (January 1, 2008): 48–59. http://dx.doi.org/10.15388/problemos.2008.0.2019.
Abstract:
Straipsnyje analizuojami Hanso Georgo Gadamerio ir Alasdairo MacIntyre’o hermeneutinės filosofijos koncepcijos bei Nietzsche’s genealogijos skirtumai. Teigiama, kad Ricoeuro pagarsėjusi skirtis tarp tikėjimo ir įtarumo hermeneutikų klaidina, jei Nietzsche’s genealogija suprantama ir interpretuojama ontologiškai. Užuot Nietzsche’s filosofiją supratus kaip įtarumo hermeneutiką, kur kas tikslingiau Nietzsche’s ir Foucault interpretacinę filosofiją suprasti taip, kaip ją supranta patys autoriai, t. y. kaip genealogiją. Atskiriant gadamerišką hermeneutiką ir nyčišką genealogiją ir perinterpretuojant Gadamerio hermeneutiką MacIntyre’o tradicijos-nulemtos ir tradiciją-formuojančios filosofijos koncepcijos plotmėje, galima suformuluoti alternatyvią hermeneutikos sampratą. Straipsnyje teigiama, kad hermeneutika turi būti suprantama kaip tiesiogiai susijusi su tradicija, t. y. hermeneutika ne tik moraline ir intelektualine prasme priklauso nuo tradicijos, bet ir leidžia ją tęsti. Pagrindiniai žodžiai: hermeneutika, genealogija, tradicija, ontologija, valia galiai.Towards a New Account of Hermeneutics: Genealogy versus Hermeneutics Andrius Bielskis SummaryThe essay analyses the difference between Hans-Georg Gadamer’s and Alasdair MacIntyre’s conceptions of hermeneutic philosophy, on the one hand, and Nietzschean genealogy, on the other. It argues that Ricoeur’s famous distinction between ‘hermeneutics of faith’ and ‘hermeneutics of suspicion’ in the light of the ontological reading of Nietzsche’s genealogy is misleading. Rather than trying to understand Nietzsche’s philosophy as the hermeneutics of suspicion, it is more accurate to see Nietzsche’s and Foucault’s interpretive philosophy in terms of genealogy. The contrast between Gadamerian hermeneutics and Nietzschean genealogy, the one hand, as well as reading Gadamer hermeneutics in the light of MacIntyre’s conception of tradition-constituted and tradition-constitutive philosophical inquiry, on the other, allow us to formulate an alternative conception of hermeneutics. The essay argues that hermeneutics is inevitably linked to tradition: hermeneutics depend on and draws its moral and intellectual resources from tradition as well as determines and continues tradition further.Keywords: Hermeneutics, genealogy, tradition, ontology, will to power.: Calibri, sans-serif;">
2
Šerpytytė, Rita. "HERMENEUTIKA IR NIHILIZMAS ARBA – APIE FILOSOFIJOS „LIETUVIŠKĄJĄ“ TAPATYBĘ." Problemos 78 (January 1, 2010): 52–61. http://dx.doi.org/10.15388/problemos.2010.0.1352.
Abstract:
Straipsnis skiriamas hermeneutinės tradicijos Lietuvos filosofijoje aptarčiai. Keliamas klausimas – kas sudaro šiuolaikinį hermenutinį mąstymą? Šiuo straipsniu siekiama atskleisti ontologinės hermeneutikos interpretacijos Lietuvoje skirtingas galimybes. Straipsnyje aptariami hermeneutinio mąstymo svarbiausio atstovo Lietuvoje – Arūno Sverdiolo – tekstai. Vadinamoji Heideggerio provincijos „urbanizacija“, Lietuvos filosofijoje realizuota Sverdiolo, yra gretinama su kita „galimybe“ – Heideggerio provincijos „materializacija“, įkūnyta tokių skirtingų Lietuvos filosofų kaip Arvydas Šliogeris ir Tomas Sodeika. Straipsnis baigiamas Gianni Vattimo įžvalgos apie hermeneutikos ir nihilizmo ryšį aptartimi. Keliamas klausimas, ar nėra taip, kad hermeneutikos ir nihilizmo sąsajos įžvalga panaikina „bet kurią“ filosofijos tapatybę?Pagrindiniai žodžiai: hermeneutika, nihilizmas, koiné, Heideggerio provincijos „urbanizacija“, filosofijos tapatybė, Lietuvos filosofija.Hermeneutics and Nihilism, or on the “Lithuanian” Identity of PhilosophyRita Šerpytytė Summary The article deals with the hermeneutical tradition in Lithuanian philosophy. The issue of the contemporary hermeneutical thinking conclusions is analysed. The aim of the article is to disclose the different pos sibilities of interpreting the ontological hermeneutics in Lithuanian philosophy. The article discusses textes of Arūnas Sverdiolas, the main representative of hermeneutical thinking in Lithuanian philosophy. The so-called “urbanization” of Heidegger’s province, made by Sverdiolas in Lithuanian philosophy, is juxtaposed to another “possibility” – “materialization” of Heidegger’s province, impersonated by such different Lithuanian philosophers as A. Šliogeris and T. Sodeika. The article concludes with a discussion of the relationship between hermeneutics and nihilism in G. Vartimo’s philosophy. The insight of this relationship disables the possibility of “whatever” identity of philosophy. Keywords: hermeneutics, nihilism, koiné, “urbanization” of Heidegger’s province, identity of philosophy, Lithuanian philosophy.
3
Mamahit, Ferry Y. "Hermeneutika Peleburan Dua Horizon Anthony Thiselton dan Tantangan dari Antropologi Lintas Budaya." Veritas : Jurnal Teologi dan Pelayanan 18, no. 1 (September 20, 2019): 33–46. http://dx.doi.org/10.36421/veritas.v18i1.320.
Abstract:
Masalah klasik dalam hermeneutika alkitabiah adalah bagaimana menjembatani kesenjangan antara teks Alkitab yang berkonteks budaya kuno dan pembacanya yang berkonteks budaya modern. Salah satu pendekatan yang diajukan untuk mengatasi persoalan tersebut adalah model peleburan horizon-horizon (the fusions of horizons), yang kemudian dikembangkan oleh Anthony Thiselton dengan peleburan dua horizonnya (the fusions of two horizons). Meski pendekatan hermeneutis yang dilakukan oleh Thiselton sangat komprehensif dan serius dalam menjembatani kesenjangan ini, pendekatan konteks berkultur tunggalnya (baca: budaya Barat) ini belum dapat menjawab tantangan dari antropologi lintas-budaya, khususnya kompleksitas konteks budaya pembaca modern yang berkarakter beragam, berlapis dan bersilang. Jadi, pendekatan ini perlu mempertimbangkan pendekatan hermeneutis yang lebih sensitif terhadap kompleksitas tersebut sebagai tambahan atau pelengkap pendekatan peleburan horizon-horizon (addenda hermeneutica).
Kata-kata Kunci: Anthony Thiselton, hermeneutika alkitabiah, peleburan-peleburan horizon, kompleksitas konteks budaya, hermeneutika kontekstual
English : The classic problem in biblical hermeneutics is how to bridge the gap between the ancient cultural context of the biblical texts and the modern cultural context of the reader. One of the approaches proposed to deal with this issue is the model of the fusion of horizons that is later on developed by Anthony Thiselton with his fusions of two horizons. Albeit comprehensive and severe in bridging the gap, his mono-cultural (Western) approach to the context has not yet answered the challenge from cross-cultural anthropology, especially the complexity of the culture of the modern reader characterized by varied, multi-layered and cross-culturally. The approach thus needs to consider a hermeneutical approach that is more sensitive to that complexity as addition into or compliment to the fusions of horizons approach (addenda hermeneutica).
Keywords: Anthony Thiselton, biblical hermeneutics, the fusions of horizons, the complexity of cultural context, contextual hermeneutics
4
Mickevičius, Arūnas. "GIANNI VATTIMO „SILPNASIS MĄSTYMAS“ IR HERMENEUTIKA." Problemos 73 (January 1, 2008): 83–89. http://dx.doi.org/10.15388/problemos.2008.0.2016.
Abstract:
Pagrindinis straipsnio tikslas – išaiškinti, su kokiu hermeneutiniu teoriniu modeliu ir kontekstu galime sieti bei identifikuoti G. Vattimo „silpnąjį mąstymą“. Straipsnyje išskiriami ir apibūdinami trys kultūros supratimo hermeneutiniai modeliai: silpnoji (silpnų argumentų), arba neįtikinančioji, hermeneutika, svarioji (svarių argumentų), arba tvirtoji, hermeneutika ir nuodugnioji (nuodugnių, išsamių argumentų), arba gilioji, hermeneutika. Straipsnyje siekiama pagrįsti tezę, jog „silpnąjį mąstymą“ reikėtų priskirti silpnajai hermeneutikai ir parodyti, kuo jis skiriasi nuo kitų hermeneutinių modelių. Pagrindiniai žodžiai: silpnasis mąstymas, hermeneutika, interpretacija, supratimas, tikrovė.Gianni Vattimo: „Weak Thought“ and Hermeneutics Arūnas Mickevičius SummaryThe article is dedicated to G. Vattimo “weak thought” and its hermeneutical implications. There are three distinguishing features of hermeneutical models – weak hermeneutics, strong hermeneutics and deep hermeneutics. The article’s main problem is to prove thesis that “weak thought” is inseparable from weak hermeneutics. Also article discusses differences between these three hermeneutical models and its implication for understanding of contemporary culture. Keywords: weak thought, weak hermeneutics, strong hermeneutics, deep hermeneutics, interpretation, understanding, reality.-family: Calibri, sans-serif;">
5
Bârzu, Ștefan. "Kierkegaard’s Hermeneutics of Anxiety and Agonistic Hermeneutics." Kierkegaard Studies Yearbook 27, no. 1 (July 14, 2022): 175–91. http://dx.doi.org/10.1515/kierke-2022-0009.
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Abstract The issue of anxiety has been thoroughly debated in Kierkegaardian scholarship from multiple standpoints and traditions, but not so much when it comes to the hermeneutic undertone. This article is primarily concerned with tackling the concept of anxiety as a hermeneutical concept, or working with it through hermeneutical lenses; nevertheless, the implications go deeper—making a case for an original hermeneutic anxiety, an agonistic trait of hermeneutics. By exploring the hermeneutical dimensions of the Kierkegaardian anxiety we unravel a whole genealogy of the agonistic phenomena—a hermeneutical way that thrives in the paradox. The scope of it all is to break with the conciliatory ways of an epistemic hermeneutics, by regaining the Kierkegaardian hermeneutics of anxiety: preferring the fertile struggle over the passionless synthesis, paradox over soundness and agony over apathy.
6
Vlăduțescu, Ștefan, Xenia Negrea, and Dan Valeriu Voinea. "Main Elements of H.-G. Gadamer’s Communication Hermeneutics." Coactivity: Philosophy, Communication 25, no. 1 (September 20, 2017): 135–44. http://dx.doi.org/10.3846/cpc.2017.277.
Abstract:
This study explores the communication articulations of Hans-Georg Gadamer’s hermeneutics. The research method that was used is a mix between the meta-analytic method, comparative method and hermeneutic method. It starts from the assumption that in order to understand the communication universe, this has to be judged in relation with some pre-determined axes. The corpus of analysis is hermeneutical work of Gadamer. We prove that, founder of the philosophical hermeneutics, Gadamer is also one of the founders of communication hermeneutics. The thetic articulation radiography of the Gadamerian work highlights that activities of hermeneutics inevitably occur within communication; communication includes strong interpretive-hermeneutic flows. Gadamer considers the interpretation as an intrinsic process of communication: no communication can exist without interpretation. The work reveals as main elements of Gadamerian hermeneutic conception of communication: universality of interpretation (of reason, language and understanding), hermeneutical situation (addressing, fusion of horizons), the principle and the canon of interpretation.
7
Kakkori, Leena. "Hermeneutics and Phenomenology Problems When Applying Hermeneutic Phenomenological Method in Educational Qualitative Research." Paideusis 18, no. 2 (October 16, 2020): 19–27. http://dx.doi.org/10.7202/1072329ar.
Abstract:
Hermeneutic phenomenology is a research method used in qualitative research in the fields of education and other human sciences, for example nursing science. It is a widely used method example in Scandinavia, and Van Manen is well known for his hermeneutic phenomenological method. In many studies the hermeneutic phenomenological method is inarticulate or ambiguous. Researchers generally lack a common understanding of what this method actually is. One reason for that is that the expression “hermeneutic phenomenological method” is contradiction in terms. Hermeneutics and phenomenology have their own distinct history. Hermeneutics and phenomenology as philosophical disciplines have their own distinct aims and orientations. Hermeneutic is orientated to historical and relative meanings. Phenomenology in Husserlian sense is orientated to universal and absolute essences. Martin Heidegger connects hermeneutics and phenomenology in very sophisticated manner as hermeneutical phenomenology and he provides a very specific definition of his brand of phenomenology. For Heidegger, hermeneutical phenomenology is the research of the meaning of the Being as a fundamental ontology. However, this kind of phenomenology is of no use for educational qualitative research.
8
Mickevičius, Arūnas. "EMILIO BETTI VERSUS HANSAS-GEORGAS GADAMERIS: HERMENEUTINIO PRASMĖS SUPRATIMO DILEMA." Problemos 82 (January 1, 2012): 139–52. http://dx.doi.org/10.15388/problemos.2012.0.732.
Abstract:
Straipsnio tikslas – apibrėžti Emilio Betti vartojamas sąvokas, eksplikuoti pagrindines jo metodinės hermeneutikos nuostatas, nurodyti esmines jam rūpimas hermeneutinių tyrimų problemas ir išryškinti Betti „metodinės hermeneutikos“ bei Hanso Georgo Gadamerio „filosofinės hermeneutikos“ esminius skirtumus ir nesutarimus. Betti priėjo kaltinamąją išvadą, kad Gadameris interpretuojamojo autoriaus objektyvią reikšmę pavertė interpretuojančiojo subjektyviu ir istoriškai kintančiu reikšmingumu, atvedusiu į reliatyvizmą. Straipsnyje pirmiausia įrodinėjama, kad autoriaus arba „objekto autonomijos“ prasminis krūvis prieš Betti valią dėl „perimančio rūpinimosi“ pranyksta ir persikelia į interpretatoriaus, kuris yra įsigyvenęs į objektyvumą, sąmonės plotmę. Taip jis tampa priklausomas nuo interpretatoriaus rekonstruojančių užmojų, kuriuos lydi tam tikri metodologiniai sumanymai. Kai Betti pabrėždamas „objekto autonomijos“ svarbą teigė, jog „svetimos dvasios“ objektyvumas pasiekiamas per interpretatoriaus kongenialų įsigyvenimą į ją – Aš įsigyvenimą į Tu, – jis tam tikru atžvilgiu „svetimai dvasiai“ ne suteikė objektyvųjį „svorį“, bet jį atėmė. Kitaip tariant, ne sustiprino, bet susilpnino dvasios autonomiją. Antra, nepagrįsta laikoma Betti išvada, kad gadameriškasis interpretatorius, remdamasis „pilnaties numatymu“, užgrobia tiesos monopoliją, kuri jam tampa jei ne nuosavybe, tai kontrolės instancija. Trečia, nepagrįsta laikoma Betti išvada, jog Gadamerio „filosofinė hermeneutika“ paneigia „objekto autonomiją“ ir todėl veda prie reliatyvizmo. Gadamerio „filosofinė hermeneutika“ numato teksto prasminio turinio autonomiją – ne tik interpretatoriaus, bet ir kūrybos autoriaus bei pirminio skaitytojo atžvilgiu. Ketvirta, teigiama, jog Gadamerio hermeneutinio supratimo efektas yra tas, kad jis ne subjektyviai iškreipia prasmės ar tiesos objektyvumą, kaip norėjo parodyti Betti, bet išskleidžia ir apnuogina interpretacijos subjektyvumą – kaip teisėtą arba neteisėtą – to, kas buvo parašyta ar pasakyta, atžvilgiu.Pagrindiniai žodžiai: interpretacija, supratimas, prasmė, E. Betti „metodologinė hermeneutika“, H. G. Gadamerio „filosofinė hermeneutika“. Emilio Betti versus Hans-Georg Gadamer: the Dilemma of Hermeneutical Understanding of MeaningArūnas MickevičiusSummaryThe paper aims to define the terms used by Emilio Betti, explicate the basic attitudes and the essential problems of his methodical hermeneutics, and highlight fundamental differences and disagreements between Betti’s “methodical hermeneutics” and Hans-Georg Gadamer’s “philosophical hermeneutics”. Betti came to the indictment that Gadamer turned the objective meaning of the author to subjective and historical significance which had led to relativism. The paper first argues that objective meaning of the author or the “autonomy of the object”, against the will of Betti, disappears and moves to the realm of consciousness of the interpreter. When Betti claimed, emphasizing “autonomy of the object”, that objectivity of the “alien spirit” is achieved through the interpreter’s congeniality, he has not strengthened but weakened the autonomy of the spirit. Second, Betti is wrong in stating that Gadamer’s interpreter, referring to the “anticipation of the fullness”, occupies the monopoly of the truth of which he becomes the instance of ownership or control. Third, Betti is wrong in stating that Gadamer’s “philosophical hermeneutics” denies the autonomy of the object, and thus leads to relativism. Gadamer’s “philosophical hermeneutics” provides the autonomy of the text not only with respect to the interpreter, but also with respect to the creativity of the author and the primary reader. Fourth, the article states that the effect of Gadamer’s hermeneutical understanding is that it does not subjectively distort the meaning of truth or objectivity, as Betti wanted to show, but expands and exposes the subjectivity of interpretation – as a legitimate or illegitimate – with respect to what has been written or said.Keywords: interpretation, understanding, meaning, E. Betti’s methodological hermeneutics, H.G. Gadamer’s philosophical hermeneutics.
9
Simanjuntak, Ferry, and Yosep Belay. "Analisis Kritis terhadap Spirit Dekonstruksi dalam Kajian Hermeneutika Kristen Kontemporer." Jurnal Ledalero 20, no. 1 (September 1, 2021): 1. http://dx.doi.org/10.31385/jl.v20i1.218.1-17.
Abstract:
<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>
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Gregory, Jeanetta N. B. "Feminist-Pentecostal Hermeneutics." Journal of Pentecostal Theology 33, no. 1 (February 28, 2024): 57–78. http://dx.doi.org/10.1163/17455251-bja10057.
Abstract:
Abstract This article explores an emerging hermeneutic of participation arising from the feminist-Pentecostal dialogue. For many, Pentecostal and feminist hermeneutics appear incompatible. Further examination reveals the possibility of dialogue originating from their pneumatological, canonical, narratival, and anthropological hermeneutical convictions. This is reinforced through shared theological values, anthropological convictions, and common history. This feminist-Pentecostal dialogue yields a hermeneutic of participation marked by orthodoxy, orthopathy, and orthopraxy. Ultimately, this hermeneutic of participation fosters discipleship and the flourishing of the Church.
11
Khasri, M. Rodinal Khair. "Hermeneutic circle in digital literation and its relevance as an antidote to hoax." Informasi 49, no. 2 (January 10, 2020): 113–24. http://dx.doi.org/10.21831/informasi.v49i2.27981.
Abstract:
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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Bondor, George. "Hermeneutical Truth and Authorial Intention: Modern Projects." Studia Universitatis Babeș-Bolyai Philosophia 68, no. 1 (April 25, 2023): 33–46. http://dx.doi.org/10.24193/subbphil.2023.1.03.
Abstract:
"The aim of this text is to reconstruct the meanings of the concept of hermeneutical truth, as it has been defined and explained in the main projects of modern hermeneutics (Dannhauer, Chladenius, Meier, Schleiermacher, Fr. Schlegel). I will explore the epistemological side of this concept, different from its meaning in hermeneutic ontology. Understood as correctness by modern hermeneutics, truth has been related to the authorial intention. The thesis I am arguing is that the meanings of hermeneutical truth and, related to them, the modern theories of authorial intention differ according to the metaphysical presuppositions that define the thought paradigms of modernity (Cartesianism, Kantianism, Romanticism and German Idealism): the centrality and activism of the self, the rationality of the self, the dependence of knowledge on the ideal of method, the discovery of the unconscious. Some modern hermeneutical theories express the tensions between these philosophical paradigms. However, I will argue that the authorial intention remains a limit of interpretation that prevents the risks of arbitrariness and hermeneutic relativism. Keywords: hermeneutical truth, authorial intention, interpretation, understanding, hermeneutics of suspicion, Modern metaphysics. "
13
Murdiati, Dwi, and Mukalam Mukalam. "Wilhelm Dilthey's hermeneutics and its relevance to Islamic studies." Humanika 23, no. 1 (April 1, 2023): 11–20. http://dx.doi.org/10.21831/hum.v23i1.59743.
Abstract:
This study aimed to describe William Dilthey's hermeneutics and show its relevance to the study of Islamic history. This research is interesting to do when looking at the relationship between hermeneutics and Islamic studies, in the mainstream, it is in normative Islamic studies. This study used descriptive analytical methods to describe the ins and outs of Dilthey's hermeneutics and the relevance of this hermeneutic in Islamic studies. The results showed that historical Islamic studies can utilize three elements in Dilthey's hermeneutics, namely Erlebnis (world of inner experience), Ausdruck (expression of life) and Verstehen (understanding). In addition, historical Islamic studies can also take advantages of the three conditions in Dilthey's hermeneutics, namely descriptive psychology, hermeneutical circles and socio-cultural knowledge.
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V. O. Dubinina. "METHODOLOGY OF PHILOSOPHICAL HERMENEUTICS IN THE SOCIAL SCIENCES." Science Review, no. 2(19) (February 28, 2019): 25–31. http://dx.doi.org/10.31435/rsglobal_sr/28022019/6366.
Abstract:
The purpose of the paper is to determine the key strategies for applying the methodology of philosophical hermeneutics in social sciences, which is realized in solving of the following tasks: 1)to determine theoretical conditions for the turn of philosophical hermeneutics towards applied social research; 2)to identify key concepts and techniques of philosophical hermeneutics, relevant to the measurement of actual social phenomena; 3) to outline the logic of application of the elements of philosophical hermeneutics within social science. Methodology of the research is formed by methods of immanent critique of philosophical discourse, adapted to the subject horizon of social studies. Scientific originality of the paper is expressed in the following statements: 1) the theoretical conditions for the applied turn of philosophical hermeneutics include the pragmatic critique of ontologization of the hermeneutic circle, that is, the reinterpretation of philosophical hermeneutics contrary to the key guidelines of its founders (M. Heidegger, H.-G. Gadamer); 2) key concepts and techniques of philosophical hermeneutics, relevant to the measurement of actual social phenomena, are the hermeneutic circle and self-understanding, hermeneutical reduction and destruction; 3) the logic of the applied use of the elements of philosophical hermeneutics in the context of social science involves correlation of the structure of the research with the hermeneutic structure of self-understanding, inherent in the subject under investigation. Conclusion: The study of the conditions of the applied turn of philosophical hermeneutics proved the fundamental importance of setting the problem of the synthesis of fundamental and applied science.
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Waddell, Robby. "Spirit Hermeneutics or Biblical Interpretation by Any Other Name." Journal of Pentecostal Theology 27, no. 2 (September 14, 2018): 196–212. http://dx.doi.org/10.1163/17455251-02702002.
Abstract:
Within the guild of Pentecostal Studies, few topics have received more attention than biblical hermeneutics. Craig Keener, F.M. and Ada Thompson Professor of Biblical Studies at Asbury Theological Seminary, makes a significant contribution to this discussion with the publication of his book, Spirit Hermeneutics: Reading Scripture in the Light of Pentecost. Giving a priority to contextually sensitive, socio-historical methodologies, Keener attempts to define hermeneutics broadly in order to include most confessional perspectives. Indeed, he writes that Spirit Hermeneutics is Christian Hermeneutics. While such an inclusive move is admirable, it begs the question about the existence and viability of a distinctive hermeneutic for Pentecostals and Charismatics. This article reviews Keener’s argument and makes a case for a more distinctive hermeneutical theory.
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Congdon, David W. "Emancipatory Intercultural Hermeneutics: Interpreting Theo Sundermeier’s Differenzhermeneutik." Mission Studies 33, no. 2 (May 11, 2016): 127–46. http://dx.doi.org/10.1163/15733831-12341444.
Abstract:
This article introduces and assesses Sundermeier’s “hermeneutic of difference” (Differenzhermeneutik). Though he is not well-known in English-speaking circles, the pioneering work of Theo Sundermeier has contributed to a hermeneutical and intercultural turn within the field of missiology, as well as a missiological and practical turn within hermeneutics. He criticizes the western hermeneutical tradition for being text-centric and egocentric, and he replaces the standard hermeneutical models with one that is focused on the practical problem of understanding the stranger. I summarize the four-step process he provides for learning how to understand and coexist with another person, reflect on its missiological implications, and offer a constructive critique in the direction of a distinctively emancipatory intercultural hermeneutic.
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Budzowska, Malgorzata. ""Morbus hermeneuticus" - wyzwanie współczesnej humanistyki." Collectanea Philologica 14 (January 1, 2011): 91–103. http://dx.doi.org/10.18778/1733-0319.14.08.
Abstract:
The issue that is taken in the article concerns the problem of the essence of hermeneutics. Taking into consideration the Herbert Schnädelbach’s conception of “morbus hermeneuticus”, the author develops the reflection on the status of hermeneutics in philosophy. In the discussion about ideas of freedom of cognitive process the views of M. Polanyi, O. Marquard, R. Girard, G. Simmel, J. Baudrillard, M. Foucault, J. Derrida are presented. In addition, the author introduces the concepts of chaos theory and theory of contingency. Based on the indicated culture’s texts author tries to find a positive evaluation of hermeneutic method, which should be understood in a more extended sense and thus not seen as a state of disease (morbus hermeneuticus).
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MARTIN, PATRICK. "BEING STRUCK: GADAMER ON THE CONTEMPORANEITY OF ART." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 286–304. http://dx.doi.org/10.21638/2226-5260-2021-10-1-286-304.
Abstract:
With this article I offer a close reading of Gadamer’s Aesthetics and Hermeneutics. The reason I draw attention to this essay is as a response to criticism aimed at Gadamer’s hermeneutic account of art. In its reception, it has occasionally been viewed as too hermeneutical, too focused on understanding. I maintain that Aesthetics and Hermeneutics can be considered exempt from this critique. Here, Gadamer offers us the hermeneutic experience in its most aesthetic guise: in being struck by the significance of the artwork. The main purpose of this article is to clarify this experience. This task I undertake in two steps. First, I emphasize the aesthetic nature of this experience of “being struck” by the artwork in an answer to Figal’s critique. As a supplement to Gadamer’s theoretical remarks in Aesthetics and Hermeneutics, I consider the performance piece Faust by Anne Imhof. The second step of my argument intends to show that Gadamer does not “reduce” the aesthetic experience to a hermeneutic experience of meaning but grounds the experience of art hermeneutically. I will argue for my thesis by closely reconstructing Gadamer’s argument in Aesthetics and Hermeneutics. The guiding question is, what is the significance of this aesthetic experience for Gadamer’s hermeneutics? Gadamer conceptually clarifies the experience of “being struck” in terms of the notion of contemporaneity. In my interpretation, the experience of art shakes us with a sense of self-implication.
19
Nogueira, Luisa. "Paul Ricœur: A Recusa do modelo dialogal na hermenêutica." Phainomenon 2, no. 1 (April 1, 2001): 63–85. http://dx.doi.org/10.2478/phainomenon-2001-0004.
Abstract:
Abstract Every philosophy has a conceptualisation which demarcares it and defines a net of signification, even in the field of filiation or proximity relations. Ricœur’s hermeneutics is admittedly close to Gadamer’s hermeneutics, due to the aim of integrating and rectifying it and to its identical or equivalent conceptualisation (in some cases). My topic concerns the difference between the two hermeneutics, which mainly emerges through the relevance attached to dialogue. The chief question I ask is whether that difference is insignificant and sporadic or, in contrast, is determinant to the description of Ricœur’s hermeneutics, which would mark it out against Gadamer’s. The former establishes a link between dialogue and oralism, which allow us a coherent understanding of not only his opposition to romantic hermeneutics, but also the development of his epistemological project. By analysing these matters we will, therefore, realise the consistency of the hermeneutic paradigm put forward by Ricœur, as well as the progressively clear cut between the two hermeneutical models.
20
Amalia, Dian Risky, Wiwied Pratiwi, Muhamad Agus Mushodiq, and Muhammad Saifullah. "Hermeneutika Perspektif Gadamer dan Fazlur Rahman." Al-Fathin: Jurnal Bahasa dan Sastra Arab 3, no. 02 (March 3, 2021): 183. http://dx.doi.org/10.32332/al-fathin.v3i02.2416.
Abstract:
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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Suwardi, S., and Muhammad Syaifullah. "BERBAGAI PENDEKATAN HERMENEUTIKA DALAM STUDI ISLAM: SEBUAH STUDI LITERATUR [VARIOUS APPROACHES TO HERMENEUTICS IN ISLAMIC STUDIES: A STUDY OF LITERATURE]." Acta Islamica Counsenesia: Counselling Research and Applications 2, no. 1 (June 30, 2022): 51–60. http://dx.doi.org/10.59027/aiccra.v2i1.224.
Abstract:
Along with the development of the times and science, there is also a method of interpretation derived from philosophy, namely hermeneutics. Hermeneutics as a new method in the interpretation of the Qur'an is expected to be able to reveal things that cannot be known through the old method of interpretation. This study aims to examine the various hermeneutical approaches in Islamic studies. The method used in this research is literature study. The results of this study conclude that hermeneutics can be interpreted as an interpretation method that pays attention to the context of words (from a text) and the cultural context of their thoughts. Hermeneutics is divided into three varieties, namely the theory of hermeneutics which focuses its discussion on methodology, philosophy of hermeneutics whose focus is on tracing the ontological status of efforts to understand (understanding), and critical hermeneutics which emphasizes its language concerning efforts to uncover the causes of distortions in understanding. The hermeneutic method is considered to have a characteristic, namely the development of the contextualization value of a text to be studied. Hermeneutics in Islamic studies through the interpretation of the Qur’an finds a match between the verses of the Qur’an and science, which also shows the miracles of the Qur’an and its glory.
22
Rokib, Mohammad. "BOOK REVIEW. TA’WIL PROBLEMATICS AS EASTERN HERMENEUTICS IN LITERARY APPROACH." Jurnal Humaniora 27, no. 2 (February 25, 2017): 265. http://dx.doi.org/10.22146/jh.v27i2.22444.
Abstract:
In the development of humanities in Indonesia, particularly literature, hermeneutics can be regarded as a relatively new approach. There are still a few literary studies involving solely this approach. Similarly, it has been difficult to find Indonesian written works, particularly books, that specifically discuss hermeneutics except those that are translation works. A book entitled Hermeneutika Sastra Barat dan Timur written by Abdul Hadi W.M. is one of the efforts to fill the gap in hermeneutic discourse in the approach of literary study in Indonesia.
23
Gruzdev, Mikhail V., and Alexander M. Khodyrev. "Methodology of studying values and meanings of teacher education: hermeneutical approach." Vestnik of Kostroma State University. Series: Pedagogy. Psychology. Sociokinetics 29, no. 1 (June 14, 2023): 10–16. http://dx.doi.org/10.34216/2073-1426-2023-29-1-10-16.
Abstract:
The hermeneutical approach as a traditional one for philosophy and philology, but quite new for educational science, can complement axiological approach in studying value-semantic aspects of teacher education. Pedagogic hermeneutics is a developing direction of humanitarian culture studies, based on comprehension of pedagogic reality’s objects, presented in form of a text and studied with help of a text, taking into account social and individual experience. At the same time, the text is interpreted in hermeneutics both literally and broadly, in the second case as a text can be taken any sign system, including pedagogic processes, systems, phenomena, relationships and other objects accessible to potential comprehension and interpretation by a researcher. This article provides justification for use of the hermeneutical approach as a methodology for studying values of teacher education. The author highlights a set of principles of pedagogic hermeneutics – the hermeneutic circle, information pre-understanding, dialogue understanding, text contextuality, superior understanding. Hermeneutical methods of studying the teacher education values which go back to philosophical or philological knowledge (terminological analysis, intellectual dialogue with the text’s author, diachronic analysis of the text, metaphorisation and demetaphorisation) concretise those principles. A mechanism of hermeneutical methodology, its driving forces, term base and main provisions of the hermeneutical approach in relation to studying teacher education are presented.
24
Syafieh, Syafieh. "PERKEMBANGAN TAFSIR FALSAFI DALAM RANAH PEMIKIRAN ISLAM." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 2 (March 19, 2018): 140. http://dx.doi.org/10.32505/tibyan.v2i2.385.
Abstract:
This article will explain about the development of philosophical interpretation from classical to modern era. The emergence of the medieval philosophical interpretation has provided a new insight into the development of interpretation. The existence of this style of philosophical interpretation is also the "gateway" of the advancement of thought in Islam. In the modern century came a new method of interpretation with a philosophical approach that is hermeneutic discourse. In the study, hermeneutical methods contain hermeneutical circles that should not be excluded one of them, namely text (text), author or author (outhor), and reader (reader) with text, context and contextualization. However, the discourse of hermeneutics has contributed greatly to the development of interpretive thought in the Islamic world. When hermeneutics is practiced in Islam. Hermeneutic interpretation not only understands the meaning of the Qur'anic text as God's word or context, but also on how the interpretation of the Qur'an as the spirit of the Muslim community to change its society for the better and the best.
25
Van der Heiden, Gert-Jan. "Distantiation, Post-Critique, and Realism. Reconsidering the Relation of Phenomenology and Hermeneutics in Ricœur." Études Ricoeuriennes / Ricoeur Studies 14, no. 1 (July 17, 2023): 25–43. http://dx.doi.org/10.5195/errs.2023.633.
Abstract:
Recent developments in literary theory and philosophy, specifically regarding the role of critique, that inspire the turn to post-critique and realism, respectively, indicate a renewed sensitivity for concerns characteristic of hermeneutic phenomenology. This essay argues that crucial aspects of Ricœur’s articulation of phenomenology and hermeneutics may help to understand and support post-critique and realism and that, in turn, the latter two invite hermeneutics to return to its phenomenological condition. To this end, Ricœur’s understanding of the hermeneutical condition of phenomenology, both in the form of Husserl’s idealist phenomenology and the phenomenology of religion, is revisited; Ricœur’s account of distantiation is critically assessed; and, finally, the interplay of trust and distrust at stake in hermeneutic phenomenology is contrasted with the modern insistence on hyperbolic doubt.
26
Oliverio, L. William. "Reading Craig Keener." PNEUMA 39, no. 1-2 (2017): 126–45. http://dx.doi.org/10.1163/15700747-03901012.
Abstract:
In this essay, I contend that Craig Keener’s Spirit Hermeneutics is a major contribution to charismatic-pentecostal biblical hermeneutics and is likely to become a classical text on the subject. Keener develops an ecumenical rather than sectarian pentecostal hermeneutic that addresses both the contextuality of the original texts and that of contemporary interpreters, valuing multiple legitimate interpretations while also holding to the author and Spirit’s design of the text as grounding interpretive meaning. Further, Keener’s hermeneutic provides the biblical hermeneutic for an emerging pentecostal theological paradigm that can be developed through further attention to the relationship between Keener’s biblical hermeneutics and theological hermeneutics, cultural hermeneutics, present horizons of interpretation, and the religious and fleshly forces arrayed against the Spirit hermeneutics for which he advocates.
27
Ipperciel, Donald. "Contribution to a Hermeneutical Pedagogy." Symposium 26, no. 1 (2022): 37–61. http://dx.doi.org/10.5840/symposium2022261/23.
Abstract:
This article argues that philosophical hermeneutics, despite its onto-logical character, can inform higher education teaching in a mean-ingful way. After discussing theoretical aspects of philosophical her-meneutics, focus will turn to pre-understandings and historically ef-fected consciousness. These concepts will lead to hermeneutics’s transformative nature, with the notion of openness serving as a com-mon thread. The review of three further concepts of philosophical hermeneutics—hermeneutical experience, authentic dialogue, and Bildung—will provide insight into openness as a vanishing point without being a culmination. Parallels to Mezirow’s method of trans-formative learning will be drawn and the concept of Bildung, central to philosophical hermeneutics, will be considered through the Hum-boldtian lens to better extract its practical implications, which lay beyond Gadamer’s theoretical focus. Finally, the last section will ce-ment the applicative intent of the article by presenting concrete teaching practices that low from philosophical hermeneutics.
28
Al Munir, M. Ied. "Hermeneutika sebagai Metode dalam Kajian Kebudayaan." Titian: Jurnal Ilmu Humaniora 5, no. 1 (June 7, 2021): 101–16. http://dx.doi.org/10.22437/titian.v5i1.12508.
Abstract:
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
29
Portocarrero, Maria Luisa. "Andrzej Wierciński, Existentia Hermeneutica: Understanding as the Mode of Being in the World, LIT, Zürich 2019, pp. 512 (rev.)." Studia Philosophiae Christianae 56, no. 1 (March 31, 2020): 157–60. http://dx.doi.org/10.21697/spch.2020.56.1.33.
Abstract:
Andrzej Wierciński’s "Existentia Hermeneutica: Understanding as the Mode of Being in the World" is absolutely innovative in its reflection on the hermeneutic relationship between philosophy and theology. It represents a profound analysis of the whole tradition of philosophical hermeneutics and Catholic theology, which drew upon the former for a new account of the problematic of faith.
30
Dubinina, Vira. "The structure of hermeneutic experience." Grani 23, no. 3 (March 4, 2020): 57–63. http://dx.doi.org/10.15421/172025.
Abstract:
The applied aspects of philosophical hermeneutics in connection with the formation of a special hermeneutic space in modern humanitarian culture are considered. The concept of meaning and understanding inherent in the ancient philosophical tradition is analyzed, the terminological aspects of the concept of understanding in its practical plane are considered. The hermeneutic method and its use in the analysis of specific semantic formations is associated with the concept of metaphor, which can be considered as a mediastinum of hermeneutic experience.Hermeneutics is a special aspect or turn in the development of European philosophy, which includes all other levels: ontology, epistemology, transcendental phenomenology and language philosophy. It is language that is the source from which the very possibility of hermeneutics arises. Language is the medium of hermeneutic comprehension of the world and today we observe in modern philosophy the situation of the formation of hermeneutical environment, a special semantic space in which we comprehend all the philosophical systems of the past and present.The hermeneutics constantly raises the question: is understanding possible in principle? It is not even a matter of whether we can understand Hesiod or the Bible. The question is whether we can understand ourselves and what this actually means. How adequate is the expressed meaning to the subject himself? The fundamental basis of hermeneutics, its ability and its necessity is the presence of external and internal in a word, speech, sign, etc. The presence of hidden meaning, metaphoricality, connotations, polysemy, personal meaning, etc. – this makes hermeneutics possible, even regardless of its real achievements. Here the principles of F. Schleiermacher are quite appropriate: 1. Everything that is subject to interpretation should be determined only from the language of the author and the original circle of readers. 2. The meaning of every word in a given place should be determined by its connection with the meaning of the context. For example, the Greek logos may mean, in various contexts, reason and law, prose and the Savior, which is, in general, a traditional problem of translation and translators.As a result, it should be noted that the problem of stratification of hermeneutic experience is fundamental for understanding the very essence of hermeneutics. This experience is not a separate form of it, at present we can talk about the fact that it permeates all humanitarian knowledge, which allows us to talk about the formation of a special hermeneutic cultural, semantic, semantic space in which any person should make sense. This attitude allows a completely different look at the role and tasks of hermeneutics on the way of turning it into a universal philosophical methodology.
31
Lukman, Fadhli. "Digital Hermeneutics and A New Face of The Qur`an Commentary: The Qur`an in Indonesian`s Facebook." Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (June 14, 2018): 95–120. http://dx.doi.org/10.14421/ajis.2018.561.95-120.
Abstract:
The 21st history of the Qur`an sees the scripture’s contiguity with the social media technology. This paper discusses the hermeneutical configuration of the Qur`an commentary in social media, not as religious phenomena in sociological or anthropological perspective, but rather as a study of the history of exegesis. The inquiry addresses two points: the character of the Qur’an commentary presented in Facebook within the context of the modern Qur’anic commentary and the effects it carries out. The paper suggests that digital hermeneutics emerges as the step forward for popularizing commentary with its simple and straightforward presentation. Accordingly, people are now closer to Qur`anic interpretation than ever before, and therefore the upsurge of semantic function of the Qur`an is observed. At the same time, digital hermeneutics marks the phenomena of equality and democratization of participation in hermeneutical activity and the challenge on authority.[Sejarah Al-Quran abad ke-21 ditandai dengan perkawinan kitab suci ini dengan teknologi sosial media. Paper ini mendiskusikan bangunan hermeneutis tafsir Al-Quran di sosial media, bukan sebagai fenomena keberagamaan dalam nuansa sosiologis dan antropologis, melainkan sebagai studi sejarah tafsir. Ada dua hal yang dikaji: tentang karakter tafsir Al-Quran yang muncul di Facebook dalam konteks tafsir modern dan pengaruh yang dimunculkannya. Diskusi ini menyimpulkan bahwa digital hermeneutics muncul sebagai kelanjutan dari tafsir populer dengan penampilannya yang sederhana dan lugas. Oleh sebab itu, orang-orang saat ini menjadi semakin dekat dengan penafsiran Al-Quran, dan meningkatnya fungsi semantik Al-Quran menjadi jelas terlihat. Pada saat yang sama, digital hermeneutics menandai kesetaraan dan demokratisasi dalam partisipasi terhadap aktivitas hermeneutis Al-Quran dan tantangan terhadap otoritas.]
32
Malik, Rif'atul Khoiriah. "Hermeneutika Al-Qur'an dan Debat Tafsir Modern: Implementasinya dengan Masa Kini." AT-TURAS: Jurnal Studi Keislaman 6, no. 1 (August 19, 2019): 56–76. http://dx.doi.org/10.33650/at-turas.v6i1.583.
Abstract:
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.
33
Mahfudh, Hasan. "Hermeneutika Hadis Zakariya Ouzon." MUTAWATIR 4, no. 2 (September 10, 2015): 309. http://dx.doi.org/10.15642/mutawatir.2014.4.2.309-323.
Abstract:
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>
34
Adékambi, Moïse Adéniran. "African Biblical Hermeneutics Considering Ifá Hermeneutic Principles." Religions 14, no. 11 (November 19, 2023): 1436. http://dx.doi.org/10.3390/rel14111436.
Abstract:
African contextual biblical hermeneutics, practiced mainly among those from the southern hemisphere, is framed by conflicting academic approaches, methods, epistemologies, rationalities, etc. The general challenge put before the Bible scholars in this part of the world mostly concerns methodologies. This paper focuses on the link between a biblical text and the context of its interpretation. To avoid any specific context or interpreter gaining hermeneutical hegemony over the text, in contextual biblical hermeneutics, the coherence should be first and foremost between the text and the context of its interpretation. The interpretation method of Ifá, the sacred orature of Yoruba and some non-Yoruba people in West Africa, helps to achieve that coherence. This paper is a theoretical presentation of what a contextual biblical hermeneutic can learn from this African Sacred literature reading in context. The hermeneutical rationale of Ifá stories is one of “speaking in proverbs”, considering both the stories and their interpretations as proverbs. In line with this rationale, the ideal link between a biblical text and its hermeneutical context is like the one between a “proverb story” and the many stories (contexts) of its harmonious utterances. The epistemological and hermeneutical functions of the context of interpretation are not to interpret the biblical text but to verify the validity of proposed interpretations.
35
Vanovska, I. "MODERN APPROACHES TO THE STATE AND DEVELOPMENT OF HISTORICAL HERMENEUTICS: PEDAGOGICAL ASPECT." Visnyk Taras Shevchenko National University of Kyiv. Military-Special Sciences, no. 2 (42) (2019): 20–25. http://dx.doi.org/10.17721/1728-2217.2019.0.20-25.
Abstract:
The article is devoted to the definition of the features of historical hermeneutics, the development of the concept of "understanding" within the pedagogical hermeneutic method; the inseparable connection of the theory of understanding and hermeneutics is shown; the path of the formation of hermeneutics as a direction of history has been followed and the vision of understanding by different researchers is considered. The question of the expediency of expanding the traditional means and methods of historical science at the expense of hermeneutics was violated. Such hermeneutical arsenal was used as attention to the historical text, the disclosure of its meaning (explicit and implicit), the use of practical hermeneutic knowledge in the process of studying the evolution of historical hermeneutics, pedagogical conditions and technologies that provide this understanding are considered. The role of pedagogical culture of teachers as the main factor of understanding is given. The relationship between education, personality and socio-cultural environment and its influence on the processes of understanding are considered. The survey makes it possible to conclude that the process of understanding is a complex methodological problem that is studied from different sides by hermeneutics, pedagogy, semiotics, history, psychology, sociology, and a number of other sciences. At the same time, the task is not to contrast all of these methods and approaches, but to reasonably combine and supplement them in order to obtain as the most accurate, complete and comprehensive understanding of the various aspects of the problem of understanding. The profound transformations that have taken place in modern society have put science and history in particular, in the face of the obvious fact of rethinking a large number of issues raised by the current needs of a new state of socio-economic and socio-cultural relations.
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Shin, Chung-Shig. "A Study of the Possibility of the Hermeneutical Approach of Public Administration." Korean Association of Governance Studies 32, no. 2 (June 30, 2022): 187–217. http://dx.doi.org/10.26847/mspa.2022.32.2.187.
Abstract:
A hermeneutical study in the realm of social sciences is on the way to expanding its realm variously. Theorists under the hermeneutical tradition mainly focus on ‘praxis’ as a self-interpretation within the historical contexts of social actors. A vital factor of the hermeneutical logos is thus contextualized self-interpretation. This article attempts to explain the application of Hans-Georg Gadamer’s ‘philosophical hermeneutics’ to the realms of public administration by focusing on the framework of ‘local narrative.’ This framework might consist of meaning, action, agency, structure, institution, and even power. Its ultimate goal never aims to make the “grand” narrative. Rather it attempts to reach the deeper understanding of the things within the realm of public administration. The guidance of a narrative weaving various efforts for understanding, effective communication, holism might be actualized by our localized knowledge and partial perspectives founded upon the hermeneutic circle, the historically effected consciousness and the lingusticality of understanding in Gadamer’s philosophical hermeneutics.
37
Budi, Setio. "The Dark Side of Alquran Hermeneutics: Criticism of the Hermeneutics of the Alquran Mohammed Arkoun." Journal of Islamic Civilization 4, no. 1 (September 30, 2022): 81–90. http://dx.doi.org/10.33086/jic.v4i1.2627.
Abstract:
The birth of modern thought in Islam, especially in the study of the Qur'an, was a critique of interpretation in the classical and middle ages, the interpretation at that time, according to him, was only coloured by the use of repeated history, political interests, etc., so that it was unable to produce the meaning of the text according to the needs of the times. Departing from this background, contemporary interpreters provide alternatives to reading the Qur'an that is scientific with the hermeneutic method, one of which is Mohammed Arkoun. This paper will describe Arkoun's thoughts on the hermeneutics of the Qur'an, which has attracted much controversy among Muslims and criticizes his thoughts. This type of qualitative research (library research) uses a descriptive-analytic approach. The study results show that Arkoun's hermeneutics has many shortcomings and aspects that must be abandoned. On a practical level, Arkoun's hermeneutics can only be used at the mahaulal Qur'an level, not at the ma fi Qur'an. Lahirnya pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan, penafsiran pada masa tesebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik dsb, sehingga tidak mampu memproduksi makna teks sesuai kebutuhan zaman. Berangkat dari latar belakang ini para penafsir kontemporer memberikan alternatif lain dalam pembacaan Alquran yang bersifat ilmiah dengan metode hermeneutika, salah satunya Mohammed Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Alquran yang banyak menuai kontroversi dikalangan umat Islam, sekaligus melakukan kritik terhadap pemikirannya. Menggunakan jenis penelitian kualitatif dengan pendekatan deskriftif-analisis. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haulal Qur’an bukan pada ma fi Qur’an.
38
Simanjuntak, Wilda. "Perpaduan Cakrawalamu dan Cakrawalaku: Hermeneutik Gadamer dan Sumbangsihnya bagi Pendidikan Teologi di Indonesia." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, no. 1 (April 28, 2020): 65. http://dx.doi.org/10.21460/gema.2020.51.413.
Abstract:
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.
39
NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA." ALQALAM 34, no. 1 (June 30, 2017): 81. http://dx.doi.org/10.32678/alqalam.v34i1.1833.
Abstract:
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.
40
Atabik, Ahmad. "New Paradigm of Contemporary Hermeneutics: Analysis of Religious Text Discourse Understanding of Paul Ricoeur’s Perspective." ADDIN 13, no. 2 (August 1, 2019): 295. http://dx.doi.org/10.21043/addin.v13i2.5906.
Abstract:
The hermeneutic study about discourse before the existence of Paul Ricoeur was around three points: romantic hermeneutics, onology hermeneutics, and dialectical hermeneutics. They have characteristics that other mainsteams do not have. Ricoeur’s thought style cannot be included in any of those three hermeneutic thoughts. In fact, his thought covers almost all contemporary philosophical topics. One of the points of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology. The text is essentially autonomous to carry out “de-contextualization” (the process of liberating oneself from context) and “re-contextualization” (the process of returning to context). Ricoeur’s thought patterns cannot be included in one of the three hermeneutic thought. In fact, his thought allegedly covers almost all contemporary philosophical topics. One of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology.
41
Elass, Hicham. "A Gadamerian-Hermeneutic Reflection on T. S. Eliot and W. B. Yeats’s Poetics." Interdisciplinary Literary Studies 24, no. 3 (September 1, 2022): 369–408. http://dx.doi.org/10.5325/intelitestud.24.3.0369.
Abstract:
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.
42
Sempo, Muhammad Widus, and Noor Azma Mohamad Khassim. "Eksplorasi Epistemologi Hermeneutika Vs Tafsir : Kajian Perbandingan." Ulum Islamiyyah 20 (March 31, 2017): 85–94. http://dx.doi.org/10.33102/uij.vol20no0.42.
Abstract:
It is an arbitrary statement when hermeneutics are viewed as compatible with Quran interpretations (tafsir). Worse yet, when it is assumed that hermeneutics has solid roots, seeping into Islamic thought without any comparative study between the two terminologies. Thus, starting from a very serious hermeneutical hegemony with great interest as advocated by some contemporary Muslim thinkers, the author explores the theme above to find a meeting point and intersection between the two terms, therefore the ambiguity itself could be avoided.
ABSTRAK
Suatu pernyataan sembarangan apabila disinonimkan hermeneutika dengan tafsir. Lebih parah lagi, apabila dianggapkan bahwa Hermeneutika punya akar, yang selanjutnya menyerap masuk ke dalam pemikiran keislaman tanpa adanya penerangan secara perbandingan sejak awal. Oleh itu, bermula dari hegemoni hermeneutika yang amat serius dengan minat yang mendalam yang diperjuangkan oleh sebahagian tokoh pemikir Islam kontemporari, maka penulis mengetengahkan tema di atas untuk mencari titik pertemuan dan persinggungan di antara kedua terminologi tersebut sehingga dengan sendirinya kesamaran dapat dielakkan.
43
Piecychna, Beata. "Towards Translational (Neuro)Hermeneutics of Landscape: Theoretical and Methodologial Considerations on Translational Analysis." Studies in Logic, Grammar and Rhetoric 68, no. 1 (December 1, 2023): 183–97. http://dx.doi.org/10.2478/slgr-2023-0009.
Abstract:
Abstract There is a growing sense among translational hermeneuticists that their assumptions pertaining to the act of translation as seen from the hermeneutical perspective should align them more with a cognitive field. Taking the above view into account, the aim of this paper is to introduce the idea of translational (neuro)hermeneutics into the field of translation studies. The first part of the paper is dedicated to the concept of (neuro)hermeneutics as based on Gambino and Pulvirenti (2019) approach to literary studies, which is then followed by the theoretical and methodological issues associated with philosophy of landscape taken from the perspective of new cultural geography and of embodiment. The second part of this paper presents the theoretical and methodological considerations as regards translations of landscape descriptions and their analysis, with emphasis on the concept of the (neuro)hermeneutic circle. The paper concludes with suggestions as to further advancement within the field of translational (neuro)hermeneutics.
44
NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA." ALQALAM 27, no. 1 (April 30, 2010): 109. http://dx.doi.org/10.32678/alqalam.v27i1.585.
Abstract:
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.
45
Lee, Kyeong-bae. "Hermeneutical Philosophy and Philosophical Hermeneutics." Korean Philosophical Society 142 (May 23, 2017): 165–91. http://dx.doi.org/10.20293/jokps.2017.142.165.
46
Pathirane, Henrik. "Philosophical Hermeneutics and Urban Encounters." Open Philosophy 3, no. 1 (September 1, 2020): 478–92. http://dx.doi.org/10.1515/opphil-2020-0136.
Abstract:
AbstractThe paper applies Gadamerian hermeneutics to everyday situations of nonverbal social interaction in the urban space. First, relevant aspects of urban encounters are briefly discussed with philosophical hermeneutics’ relation to nonverbal communication and bodily understanding. Second, hermeneutic understanding is presented as conversation, and the ethical implications of hermeneutics are articulated: as philosophical practice, Gadamerian hermeneutics is about intensifying the voice of the other. There is a demand for mutual openness towards otherness. Connected to this attitude required for hermeneutic encounters are the ideas of a cosmopolitan public sphere and an inclusive hermeneutic community. After attending to these, the value of specifically urban encounters can be articulated. Urban context and built environment can in good circumstances assist in encountering the other hermeneutically. The passing communicative situations can be negotiations of meanings and values, instances of public sphere. The urban mass society with its crowds has potentiality to enact an inclusive hermeneutic community. To conclude, the consequences of our failures to engage hermeneutically with each other are discussed in a plea for hermeneutic openness.
47
Latumahina, Dina Elisabeth, and Gunaryo Sudarmanto. "HANS GEORG GADAMER'S HERMENEUTICS VS BIBLICAL HERMENEUTICS: A COMPARATIVE ANALYSIS." Manna Rafflesia 10, no. 2 (May 11, 2024): 322–38. http://dx.doi.org/10.38091/man_raf.v10i2.389.
Abstract:
At first, Hermeneutics as an interacting science was only used among the church as a method of Scripture Interpretation, with a standard system or method of hermeneutics. This hermeneutics is often referred to as Traditional Hermeneutics or Biblical Hermeneutics. However, in its development, Hermeneutics came out of biblical studies into the scope of philosophy, art, literature, and history. This hermeneutics is referred to as New Hermeneutics and appears in various variants. The purpose of this article is to introduce the New Hermeneutics system of the Postmodernist era, specifically Hans Georg Gadamer's Hermeneutics, and compare it objectively with the Biblical Hermeneutics System with the standard Grammatical-Historical method, which is often used to interpret the Bible. This study uses the comparative analysis study method to find fundamental similarities and differences between Hans Georg Gadamer's hermeneutic concepts and Biblical hermeneutics. Finally, the author makes conclusions and recommendations for Bible interpreters who are doing hermeneutics.
48
Lindholm, Juho. "Technics as Hermeneutics." Információs Társadalom 23, no. 2 (July 1, 2023): 95. http://dx.doi.org/10.22503/inftars.xxiii.2023.2.6.
Abstract:
In this paper, I outline, how technics can be understood as a special case of hermeneutics. My argument hinges on the concept of practice, which, according to Joseph Rouse, is hermeneutic activity. I show how Rouse’s practical hermeneutics and Don Ihde’s material hermeneutics can be considered to be founded on the pragmatist theory of meaning. For John Dewey, interpretation is thoroughly technical.
49
Tepe, Peter. "Cognitive hermeneutics: The better alternative." Discourse Studies 13, no. 5 (October 2011): 601–8. http://dx.doi.org/10.1177/1461445611412761.
Abstract:
This article critically assesses Bell’s attempt at transforming discourse analysis into discourse interpretation by means of hermeneutics as developed by Paul Ricoeur. If a hermeneutic turn is to take place in a discipline that proceeds according to the principles of empirical research, cognitive hermeneutics is the better option compared to Ricoeur’s hermeneutics. Part I presents a short introduction to cognitive hermeneutics as developed by Tepe. Against this background, some central theses of Ricoeur’s hermeneutics, on which Bell’s approach is based, are discussed in part II.
50
Dozan, Wely, and Muhammad Turmudzi. "Konsep Hermeneutika Sebagai Metodologi Interpretasi Teks Al-Qur’an." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 2 (December 25, 2019): 205–19. http://dx.doi.org/10.24090/maghza.v4i2.3470.
Abstract:
Lately, the concept of the methodology of interpreting the texts of the Qur’an is not only struggling from the history of the Companions and the Tabi'in but in understanding the Word of God it is necessary to have dialectics with the interpretation of the text with the term hermeneutics. Some contemporary interpretations make a new study of the Qur’an using the hermeneutic approach. Specifically, this paper seeks to contribute to providing concepts related to hermeneutics as a textual interpretation methodology. There are some things that are very urgent to be studied in this discussion, including, First, hermeneutics as a dialectic of text interpretation. Second, the methodology of the hermeneutic approach in understanding texts. Third, the application of hermeneutics as a text interpretation. Thus, the concept of hermeneutics in the texts is to find the Qur'anic values contextually behind the meaning of the text of the verse.