Academic literature on the topic 'Philosophical hermeneutics'
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Journal articles on the topic "Philosophical hermeneutics"
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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.
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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;">
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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.
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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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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.
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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.
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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.
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Ipperciel, Donald. "Contribution to a Hermeneutical Pedagogy." Symposium 26, no. 1 (2022): 37–61. http://dx.doi.org/10.5840/symposium2022261/23.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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William Oliverio,, L. "Contours of a Constructive Pentecostal Philosophical-Theological Hermeneutic." Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 35–55. http://dx.doi.org/10.1163/17455251-02901003.
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Development of Pentecostal hermeneutics continues to benefit from further consideration of the roles general philosophical and theological hermeneutics play in the formation of Pentecostal hermeneutics of Scripture and life. This article pictures a Pentecostal philosophical-theological hermeneutical paradigm by sketching the contours of a broad hermeneutical realist program for Pentecostal interpretive structures. It commends a dialectical structure which recognizes the thoroughgoing contextuality of human understanding with attendant linguistic-symbolic encultured categories of knowing in interpretive relation with the ontic, which, for Pentecostal Christian hermeneutics especially, includes divine revelation. The article further commends a theological narrative of epochal moments in salvation history – Creation-Incarnation-Pentecost-Eschaton – to provide an overarching theological structure which is complementary with already prominent Pentecostal governing theological narrations.
Dissertations / Theses on the topic "Philosophical hermeneutics"
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Baracco, Alberto. "Phenomenological hermeneutics of film philosophical thinking : a hermeneutic method for film world interpretation." Thesis, Kingston University, 2016. http://eprints.kingston.ac.uk/37321/.
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Over the past few decades, the relationship between film and philosophy has been an object of an intense debate among film scholars, revitalizing some basic theoretical questions about cinematic representations and their meanings. As a result of this debate, many recent works in film philosophy, adopting the approach identified with the term 'Film as Philosophy' (FaP), have considered film as capable of its own philosophical thought. from this specific research perspective, the thesis proposed a new methodological strategy in maintaining FaP. The main aim of this thesis is to develop a hermeneutic method for the interpretation of film philosophical thinking. Starting from the fundamental relationship between film and filmgoer, the proposed method is founded on the concept of the film world. This concept is particularly effective because it identifies the film both as a world to be percieved, which emotionally involved the filmgoer, and as a world to be interpreted, which calls for a philosophical enquiry into its meanings. Moving from the theoretical perspective of phenomenological hermeneutics, combining Merleau-Ponty's and Ricoeur's philosophies, and reconsidering Goodman's theory of worldmaking, the film world becomes the hermeneutic horizon from which film philosophical thought can emerge. The definition of the method proceeds via a detailed examination of Ricoeur's philosophical thought, especially with regard to his hermeneutics of text and logic hermeneutics. Ricoeur's hermeneutic methodology has the potential to provide a valuable resource for film studies by inviting scholars to consider film interpretation in terms of film world hermeneutics, but only on the condition that an open and self-critical dialogue with different perspectives is part of the interpretive process.
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Stutzner, Shawn. ""Philosophical counselling in a pastoral hermeneutics of care"." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97139.
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Thesis (MTh)--Stellenbosch University, 2015.ENGLISH ABSTRACT: Existential crises are now intertwined with the paradigmatic framework and noetic system of people’s lives in their search for meaning, significance and value. In this respect, a close connection exists between thought processes and values. The core issue in the research is to unlock the hermeneutical connection between thinking patterns, philosophical systems, and meaning structures at the level of noetic understanding. The basic hypothesis is that spiritual healing is realized within the qualitative interaction between systemic-hermeneutic networks and the attempt to determine how certain thinking patterns within frameworks, especially schemas of interpretation, the behaviour and attitudes of people regarding the meaning of life is determined. In this regard philosophical counselling in pastoral care can play a crucial therapeutic role. Philosophical counselling differs from Rational Emotive Therapy in the sense that meaning perception comprises more than rational thought categories (cognition) with the possible pathology of irrational thoughts. Sense meaning refers to attitudes as determined by idea-moderate wisdom systems such as embedded in cultural convention, attitudes and value systems that motivate behaviour, and a form of calling and commitment determined by existential pathos. The connection between religious thought and the dimension of God-images must be investigated. In this regard the research works with the basic presupposition that philosophical counselling can play a supportive role in a pastoral diagnosis that focuses on distinguishing between appropriate and inappropriate God-images. It is to examine how ideas about God’s involvement in human suffering (theodicy question) processes suffering within existential realities. Particular attention is given to how P. Raabe’s four-stage model of philosophical counselling can play a role in pastoral care and the making of pastoral diagnosis. Therefore, to look at the connection between faith, hope and meaning. We also look at the dynamics between noetic philosophy, life convictions, life perspectives and processes of conceptualization in a pastoral epistemology. In this respect the research joins the classical connection between wisdom and insight with the tradition of cura animarum (soul care) and the current approach in pastoral theology to enlarge cura animarum with cura vitae (the healing of life).
AFRIKAANSE OPSOMMING: Eksistensiële krisisse is nou verweef met die paradigmatiese raamwerk en noetiese verwysingsisteem van mense se lewensoortuigings in hul soeke na na sin, betekenis en waarde. In hierdie opsig bestaan daar ‘n noue verband tussen denkprosesse en waardes. Die kernvraagstuk in die navorsing is om die hermeneutiese verband tussen denkpatrone, filosofiese stelsels en betekenisontsluiting op die vlak van noetiese verstaan te ontsluit. Die basiese hipotese is dat spirituele heling gerealiseer word binne die kwalitatiese interaksie tussen sistemies-hermeneutiee netwerke en die poging om vas te stel hoe dat bepaalde patrone van denkraamwerke, en veral skemas van interpretasie, menselike gedrag en houdings ten opsigte van lewensin bepaal. In hier die verband kan filosofiese berading in pastorale sorg ‘n beslissende terapeutiese rol speel. Filosofiese berading verskil van Rasioneel Emotiewe Terapie in die sin dat dat betekenis/sin meer omvattend is as rasionele denkkategorieë (kognisises) met die moontlike patologie van irrasionele gedagtes. Sin verwys na houdings soos bepaal word deur idee-matige wysheidsisteme soos ingebed in kulturle konvensies, gesindhede en waardestelsels wat gedrag motiveer en ‘n vorm van roeping en toewyding (eksistensiële patos) profileer. Die konneksie tussen religieuse denke en die dimensie van Godsvoorstellinge word ondersoek. In dié verband werk die navorsing met die basiese voorveronderstelling dat filosofiese berading ‘n ondersteunende rol kan speel in ‘n pastorale diagnose wat daarop fokus om tussen toepaslike en ontoepaslike Godsvoorstellinge te onderskei. Dit wil veral kyk na hoe idees oor God se betrokkenheid by menslike lyding (teodiseevraagstuk) die verwerking van lyding binne eksistensiële realiteite bepaal. Daar word veral andag gegee aan hoe P. Raabe se vier fasemodel van filososfiese berading ‘n rol kan speel in pastorale versorging en die maak van pastorale diagnoses. Daarom dat gekyk word na die verband: geloof, hoop en singewing. Daar word ook gekyk na die dinamika tussen noeties-filosofiese lewensoortuigings/lewensperspektiewe en prosesse van konseptualisering in ‘n pastorale epistemologie. In dié opsig sluit die navorsing aan by die klassieke verband tussen wysheid en insig binne die tradisie van cura animarum en die hedendaagse poging in pastorale teologie om cura animarum te verruim met cura vitae (die heling van lewe).
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Parris, David. "Reception theory : philosophical hermeneutics, literary theory, and biblical interpretation." Thesis, University of Nottingham, 1999. http://eprints.nottingham.ac.uk/12110/.
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The goal of this thesis is to explore the possibility of applying Hans Robert Jauss' hermeneutic of reception theory to biblical interpretation. The traditional methods employed in biblical interpretation involve a two-way dialogue between the text and the reader. Reception theory expands this into a three-way dialogue, with the third partner being the history of the text's interpretation and application. This third partner has been ignored by biblical interpreters but recently the need to include this has gained some attention. In the first part of the thesis, the work of Hans-Georg Gadamer will be examined in order to provide the philosophical hermeneutical framework for reception theory and its significance for biblical studies. In the second part, this framework will be fleshed out by Hans Robert Jauss' conception of reception theory. Jauss not only builds upon Gadamer's work but his literary hermeneutic provides a model which is applicable to the biblical text and its tradition of interpretation. In the final part, the parable of the Wedding Feast in Matthew 22:1-14 and its Wirkungsgeschichte will be considered as a case study.
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Knott, Richard O. "Bridging the chasm the philosophical hermeneutic of Origen and its validity in the present hermeneutical debate /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Teigas, Demetrius. "Knowledge and hermeneutic understanding : a study of the Habermas-Gadamer debate." Thesis, University of Kent, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.276731.
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Pretorius, Helgard Meyer. "Theology at the limit? : an investigation of Richard Kearney’s philosophical hermeneutics in search of a responsible theological hermeneutic." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96664.
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Thesis (MTh)--Stellenbosch University, 2015.ENGLISH ABSTRACT: Is theology at the limit possible? This study explores the question of the limits and possibilities of doing theology “at the limit” through the hermeneutic philosophy of Richard Kearney, author of the trilogy, “Philosophy at the Limit.” It tries to understand Kearney’s attempt to think at the limit through three focal points. Each focal point illuminates a different aspect of his thought and sheds light on the dialogical detours through which Kearney’s own position takes shape. Chapter One, Facing the Limit: Kearney’s phenomenological-existential heritage, investigates how Kearney’s phenomenological heritage, inaugurated by Edmund Husserl and developed by Martin Heidegger, facilitates a decisive turn to “face the limit.” In doing so, it gives an account of how Kearney appropriates some of the tradition’s central insights in his own thought. These include: a high regard for human freedom and responsibility, a privileged appreciation for possibility over actuality, and a desire to situate philosophical reflection in the life world of human existence as a “being interpreted.” Following this, the discussion extends to Kearney’s phenomenological account of the persona to reveal how he extends a logic of relatedness, thus stretching phenomenology to confront its own limits. The result is a more personal, embodied and relational sense of what it means to “face” the limit. Chapter Two, Transfiguring at the Limit: Kearney’s hermeneutic imagination, shows how phenomenology undergoes a decisive transformation via the work of Paul Ricoeur to become a hermeneutic phenomenology. It explores how Ricoeur’s work informed Kearney’s “hermeneutic imagination” which can be understood as a proposal for rediscovering and reviving the creative potential of the human imagination – at the limit – as fragile, fallible, finite beings, “resolving to recover, in spite of the odds, the yes in the sorrow of the finite” (Kearney, 2003a: 231). This is done in three parts: the first of these (Transfiguring Imagination) offers a reflection of Kearney’s hermeneutic approach to human creativity at the linguistic level of symbol, metaphor and narrative, while the second (Transfiguring the Social Imaginary) situates this creative capacity, and its tendency to serve ideological interests, in the world of culture and politics. The third part (Transfiguring God) explores how Kearney’s hermeneutic imagination interprets the sacred by retracing his readings of a number of biblical texts (for e.g. Exodus 3; Luke 9; Mark 10). Chapter Three, The Limit as Threshold? The stranger and Kearney’s diacritical hermeneutics, narrows the focus somewhat to consider how Kearney’s hermeneutic imagination deals with the challenges posed by alterity or strangeness and more specifically how this manifests in our dealings with strangers in interpersonal and broader political contexts. It reflects on Kearney’s engagement with other continental philosophical accounts of the stranger (Levinas, Derrida, Kristeva) and presents his own diacritical hermeneutic response as a way of becoming more hospitable to strangers and more capable of critical (self)discernment. Thus, Kearney steers a way between transcendent and immanent extremes to transfigure the limit into a threshold where strangers may be encountered. Finally, the concluding chapter sketches a number of hermeneutic lines, internally, between the various focal points and then externally, to the question of theology at the limit. It enters the dialogue about the basic options, conditions and tasks of a theology at the limit, by rephrasing the question in a more personal key: who is a theologian at the limit? Drawing from the preceding discussions a description of a “theologian at the limit” is then tendered in three complementary images: the theologian i) as a dialogical, yet critically involved interpreter, ii) as a translator serving authentic encounters at the threshold, and iii) as a poet who “gently shifts the potency” of God-talk “from the propositional to the imaginal” (Keller, 2004: 890) – serving greater nuance, mystery, freedom and responsibility, catholicity and “the other”.
AFRIKAANSE OPSOMMING: Kan ’n mens van teologie op die grens praat? In Theology at the Limit? word die moontlikhede en grense van ’n teologie “op die grens” ondersoek deur middel van die hermeneutiese filosofie van Richard Kearney, outeur van die trilogie, “Philosophy at the Limit.” Dit verstaan Kearney se poging tot “filosofie op die grens” met behulp van drie hermeneutiese sleutels. Elkeen van hierdie sleutels werp lig op ’n aspek van Kearney se denke en elkeen breek ’n ander gesprek oop waardeur Kearney se eie posisie tot stand kom. Hoofstuk Een, Facing the Limit: Kearney’s phenomenological-existential heritage, ondersoek Kearney se fenomenologies-eksistensiële erfenis soos dit deur Edmund Husserl tot stand gekom het en deur Martin Heidegger verder ontwikkel en verdiep is. Dit argumenteer dat Kearney se omgang met hiérdie fenomenologiese tradisie ’n toetrede van die grens fasiliteer. Sodoende wend Kearney ook van die tradisie se kern insigte in sy eie denke aan – insigte soos: ’n hoe agting vir menslike vryheid en verantwoordelikheid, ’n besonderse waardering vir die moontlike bo die werklike en ’n soeke na filosofiese nadenke binne die menslike bestaanswereld. Maar Kearney onthul ook die grense van die fenomenologiese tradisie self deur ’n logika van “in-verhouding-wees” te bevorder en deur sodoende “die grens” in meer persoonlike, beliggaamde en relasionele terme te omskryf. Hoofstuk Twee, Transfiguring at the Limit: Kearney’s hermeneutic imagination, voer die argument verder deur aan te toon hoe fenomenologie deur die denke van Paul Ricoeur ’n gedaanteverwisseling ondergaan om as ’n hermeneutiese fenomenologie na vore te tree. Dit verken die reuse invloed van Ricoeur op Kearney se sogenaamde “hermeneutiese verbeelding.” Laasgenoemde kan gesien word as ’n voorstel vir die herontdekking and oplewing van die mens se potensiaal tot kreatiwiteit – op die grens – juis ás weerlose, feilbare, nietige wesens wat verlang, soek en uitsien na ’n “ja” in die hartseer van die eindigheid (Kearney, 2003a: 231). Hierdie verkenning word in drie dele bewerkstellig: Eers, deur ’n refleksie op Kearney se hermeneutiese benadering tot menslike verbeelding op die semantiese vlak van simboliek, metafoor en narratief (Transfiguring Imagination). Tweedens word aangetoon hoe Kearney die menslike verbeeldingskrag vanuit ’n kulturele en politieke oogpunt benader om sodoende ook die neiging tot ideologiese misbruike te ontmasker (Transfiguring the Social Imaginary). Laastens, word ’n oorsig gebied van hoe Kearney se hermeneutiese verbeelding die heilige in ’n aantal Bybelse geskrifte interpreteer (soos byvoorbeeld, Eksodus 3; Lukas 9 en Markus 10). Hoofstuk Drie, Transfiguring at the Limit: Kearney’s hermeneutic imagination, le die klem op hoe Kearney se hermeneutiese verbeelding omgaan met die filosofiese (asook maatskaplike en politieke) uitdagings wat deur “die vreemde,” “die ander” of “die vreemdeling” opgeroep word. Dit reflekteer op Kearney se debatte met ander kontinentale benaderings tot die kwessie (soos die van Levinas, Derrida en Kristeva), om uiteindelik by sy eie bydrae tot die debat uit te kom, by name: ’n dia-kritiese hermeneutiek wat gasvryheid aan die vreemdeling én ’n vermoe tot kritiese (self)onderskeiding bevorder. Uiteindelik baan Kearney ’n middelweg tussen transendente en immanente ekstreme om absolute én skynbare grense as ’n drempel te herontdek – ’n drempel waarby vreemdelinge mekaar mag en kan ontmoet. Ten slotte word ’n aantal hermeneutiese lyne geskets, eers na binne, om die verskeie sleutels met mekaar te verbind en dan na buite, met die oog op die openingsvraag na die moontlikheid van ’n teologie op die grens. Om die dialoog te betree oor die basiese opsies, kondisies en take van ’n teologie op die grens, word die vraag op die volgende, persoonlike manier nuut gestel: wié is ’n teoloog op die grens? In reaksie hierop word ’n voorstel in drie komplementêre beelde aangebied wat elkeen op sy beurt inspirasie trek van die voorgaande gesprekke: die teoloog i) as ’n dialogiese, dog krities-betrokke hermeneut; ii) as ’n vertaler wat – oor die drempel heen – in diens staan van egte ontmoetings tussen vreemdelinge; en iii) as ’n digter wat versigtig die klem van ons God-spraak aanpas om reg te laat geskied aan die rol van die verbeelding, om sodoende ook beter in diens te staan van fyner nuanse, misterie, vryheid en verantwoordelikheid, katolisiteit en “die ander”.
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Shapcott, Richard Thomas Lloyd. "Cosmopolitan conversations : philosophical hermeneutics and the question of community in international relations." Thesis, University of Bristol, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.389037.
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Kaya, Devrim. "A Research On The Possibility Of Distinguishing Kitsch And Art Using Philosophical Hermeneutics." Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/12605433/index.pdf.
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This thesis tries to distinguish kitsch and art with the help of philosophical hermeneutics by reading it in the light of Derrida&rsquos interpretation of Hamlet in Specters of Marx. It defines kitsch as experience in order to go beyond both of the two main approaches, namely, the one that sees kitsch as an object and the one that reduces it to the behaviour of the subject. It tries to show that kitsch is not just an aesthetic problem, but also, a political one.
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Gregor, Brian. "Anthropologia Crucis: A Philosophical Anthropology of the Cross." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3763.
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Thesis advisor: Richard KearneyWhat does the word of the cross mean for philosophical anthropology? That is my question in this dissertation, which undertakes a philosophical engagement with a word that is both a scandal and folly for philosophical wisdom. My task is to give a hermeneutical description of what I call the cruciform self, and to examine the significance of the cross for several key themes of philosophical anthropology. Because my focus is thematic, I engage with several interlocutors--most prominently Paul Ricoeur and Dietrich Bonhoeffer, but also Luther, Kierkegaard, Heidegger, Levinas, and Charles Taylor. Given the pronounced theological aspects of this project, a recurring theme is the relation between philosophy and faith, reason and revelation. The word of the cross interrogates anthropology as well as philosophy, and so I present a hermeneutics of the cruciform self as well as a distinctly cruciform philosophy. Chapter 1 outlines the hermeneutical turn in philosophical anthropology, and argues that the self is constituted in being addressed by an external word. Chapter 2 then draws on Luther's theology of the cross to sketch an ontology of justification by faith, in which the self is constituted by eschatological possibility rather than achieved actuality, and stands outside of itself with its identity in another, in promise rather than presence. Chapter 3 interprets sin and evil according to the image of incurvature--i.e., the self curved in on itself, cut off from its true relations to God, others, and itself. Chapter 4 then argues that this incurvature must be broken open by an external word. There I draw on Bonhoeffer's phenomenological christology, which identifies this word as Christ, the Counter-Logos who reverses the intentionality and interrogation of the immanent human logos. The chapters in Part II then use Bonhoeffer's account of the ultimate and the penultimate to show how the word of the cross refigures philosophical thinking about the concreteness and continuity of faith (Ch.5), human capability, agency, and ethical responsibility (Ch.6), reflexivity, self-understanding, and intentionality (Ch.7), and the tension between faith and religion (Ch.8)
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Gibson, Christopher. "The Common Ground Between Plato’s Ontology of Ideas and Hans-Georg Gadamer’s Philosophical Hermeneutics." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/37608.
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This doctoral thesis argues that Gadamer’s hermeneutical ontology is grounded in part in Plato’s ontology of ideas. In making this argument, this thesis will aim to substantiate the following claims on the basis of Gadamer’s sustained focus on the principles of his hermeneutical ontology and Plato’s ontology of ideas, and the hypothesis that the former has a substantial basis in the latter: one, that the hermeneutical object maintains both a unitary and multiple existence; two, that the unity and plurality of the hermeneutical object presuppose their speculative unity within a single, ontological framework; and three, that language functions as the medium between the unitary and multiple existences of the hermeneutical object following their logical separation.
Overall, this thesis aims to make an original contribution to Gadamer studies and his views on language and hermeneutical experience by arguing that his understanding of the ontology of the hermeneutical phenomenon shares a common philosophical ground with Plato’s theory of ideas. This thesis begins, therefore, with the idea that the essential finitude of human knowledge necessitates that the conception of truth in Gadamer’s hermeneutics rests upon the principles of unity and multiplicity in order to be meaningful. From there, we illustrate that Gadamer locates these principles in Plato’s late ontology, and that in developing the central concepts of his hermeneutics he remains faithful to the Socratic turning toward the ideas. Plato clarifies for Gadamer how, in recognizing the internal limits of our knowledge, we efface ourselves in light of the unlimited scope of the ideas that constitute our understanding of the world, and necessitate that this understanding is shared and developed with others.
In addition to the introduction and conclusion, this dissertation has five chapters. Chapter one demonstrates that the hermeneutical object has both a unitary and multiple existence, and that the truth that hermeneutical reflection obtains must therefore attend to both the essential unity and multiplicity that belong to this object. Chapter two uncovers Gadamer’s approach to Plato’s theory of ideas, principally through his understanding of Plato’s participation thesis and the arithmos structure of the logos. Chapter three demonstrates that, because of its essential historicity, hermeneutical consciousness does not require a standard of objective certainty in order to validate its truth-claims extra-historically or extra-linguistically. It is shown, rather, that such standards are known historically and are therefore subject to change in light of our shared experiences of them. Chapter four elaborates Gadamer’s characterization of hermeneutical understanding as theoretical, i.e. as a mode of participation in the intelligible structures of reality that implies the practical activity of the participants. This chapter also examines the speculative structure of language that Gadamer applies to his hermeneutics, and how he uses this structure to situate the Platonic One and Many historically. Finally, chapter five further elaborates Gadamer’s identification of hermeneutics as a practical activity as a way to distinguish between authentic and inauthentic experience. In light of this distinction, this chapter demonstrates that authentic experience necessarily implies a justificatory demand toward others that secures solidarity and goodwill in social and political institutions.
Books on the topic "Philosophical hermeneutics"
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Introduction to philosophical hermeneutics. New Haven: Yale University Press, 1994.
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Philosophical interpretations. New York: Oxford University Press, 1992.
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Biblical interpretation and philosophical hermeneutics. Cambridge: Cambridge University Press, 2012.
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Fleming, James Dougal. Milton's secrecy: And philosophical hermeneutics. Aldershot, Hants, England: Ashgate, 2007.
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Camilleri, Sylvain, and Selami Varlik, eds. Philosophical Hermeneutics and Islamic Thought. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92754-7.
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Davey, Nicholas. Unquiet understanding: Gadamer's philosophical hermeneutics. Albany, NY: State University of New York Press, 2006.
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1959-, Krajewski Bruce, ed. Gadamer's repercussions: Reconsidering philosophical hermeneutics. Berkeley: University of California Press, 2004.
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Unquiet understanding: Gadamer's philosophical hermeneutics. Albany, NY: State University of New York Press, 2006.
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Weinsheimer, Joel. Philosophical hermeneutics and literary theory. New Haven: Yale University Press, 1991.
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Crusius, Timothy W. A teacher's introduction to philosophical hermeneutics. Urbana, Ill: National Council of Teachers in English, 1991.
Find full textBook chapters on the topic "Philosophical hermeneutics"
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Richardson, Frank C. "Philosophical Hermeneutics." In The Wiley Handbook of Theoretical and Philosophical Psychology, 53–69. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118748213.ch4.
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Richardson, Frank C. "Philosophical Hermeneutics." In Routledge International Handbook of Theoretical and Philosophical Psychology, 111–29. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003036517-8.
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Lawless, Garrett J., Philippe Constantineau, and Ali Dizboni. "Philosophical Hermeneutics and Hermeneutic Philosophy." In A Hermeneutic Analysis of Military Operations in Afghanistan, 39–56. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-60012-7_5.
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Van de Craen, Piet. "Hermeneutics." In Philosophical Perspectives for Pragmatics, 125–30. Amsterdam: John Benjamins Publishing Company, 2011. http://dx.doi.org/10.1075/hoph.10.11dec.
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Llewelyn, John. "Gadamer: Philosophical Hermeneutics." In Beyond Metaphysics?, 99–126. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-07558-4_6.
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Lawless, Garrett J., Philippe Constantineau, and Ali Dizboni. "From Philosophical Hermeneutics to Hermeneutical Philosophy." In A Hermeneutic Analysis of Military Operations in Afghanistan, 29–37. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-60012-7_4.
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Thaning, Morten S. "Introduction: Reconstructing Philosophical Hermeneutics." In The Problem of Objectivity in Gadamer's Hermeneutics in Light of McDowell's Empiricism, 1–12. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-18648-1_1.
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Bostani, Ahmad. "Cosmic Hermeneutics: A Critical Appraisal of Henry Corbin’s Hermeneutical Approach." In Philosophical Hermeneutics and Islamic Thought, 95–106. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92754-7_6.
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Freeman, Mark. "Narrative Hermeneutics." In The Wiley Handbook of Theoretical and Philosophical Psychology, 234–47. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118748213.ch15.
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Jeanrond, Werner G. "The Development of Philosophical Hermeneutics: From Schleiermacher to Ricœur." In Theological Hermeneutics, 44–77. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-09597-1_3.
Full textConference papers on the topic "Philosophical hermeneutics"
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Sorina, G., and A. Koreneva. "ALIENATION: CONTEXTS OF MANIFESTATIONS IN MUSEUM ACTIVITIES." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2561.978-5-317-06726-7/124-128.
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Article is devoted to alienation as a philosophical concept relatively to museum work. Authors list numerous existing philosophical constructs of alienation including common understanding of alienation. The report shows that classical approaches to alienation problem turn out tobe applicable to museum as well. In this article museum is seen as culture institution and as an activity results depository.
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Subbotina, N. "AESTHETIC MODUS OF G. SHPET'S PHILOSOPHY." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2566.978-5-317-06726-7/145-148.
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The theses of the report are devoted to the analysis of the aesthetic views of the representative of philosophical hermeneutics, professor of Moscow University G. G. Shpet. The questions of the essence of aesthetics as a science, its relationship with philosophy and art, their role in the spiritual culture of society are considered.
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Darenskiy, V. "THE AESTHETICS OF ANAMNESIS." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2556.978-5-317-06726-7/102-106.
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On the example of I.A. Bunin's definition of the essence of poetry,the understanding of art as an anamnesis of generic and universal memory is considered. A true understanding of poetry requires a kind of “initiation” of the soul, and for the “profane” who seek external “beauty” in it, it remains incomprehensible. To understand this understanding of art, one can use the philosophical concepts of the anamnesis of the soul and the sophism of being.
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Khrenov, N. "AESTHETIC HERMENEUTICS: PARADIGMAL NETWORK." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2537.978-5-317-06726-7/19-22.
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In the situation of the emergence of new and activation of existing Humanities, the interaction between them changes. So, today, when there is an intensive development of the science of culture, the relationship between aesthetics and art studies is changing. The science of art, having reached the status of “normal science”, seeks toexpand the concept of its subject. Such a science as cultural studies,as well as such philosophical areas as hermeneutics and phenomenology, meet this need.
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Kryshtop, Ludmila E. "Oberhammer’s Hermeneutics and the Variety of Religious Experience: Contemporary State and Philosophical Background." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.020.
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TYTAR, Olena. "HERMENEUTICS OF DANTE’S INTERPRETATION OF HAPPINESS AS A CONCEPT OF GOOD." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.59.
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The basis of human nature according to Dante is natural inclination, love to good (Aristotelianism, Thomism). God is the highest blessing but some souls are deceived and choose to love the created world, such love can be broken and become a false love, a sin when either the measure or the choice of worthful goal the object of this love is violated. Thus it becomes a transgression punished in Purgatory or a sin punished in Hell. The crucial thing in person's life is a vision of God. In this respect Dante is a Thomist. It is also important to see Comedy as a kind of model of the universe, Dante embodies mathematical, philosophical, Christological, astrological, numerological and other views in it Keywords: Dante, Thomism, hermeneutics, philosophy of happiness, philosophy of culture
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Marlewicz, Halina. "The Religious Hermeneutics of Gerhard Oberhammer and the Investigation of the Philosophical Traditions of India." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.316.
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Shavulev, Georgi. "“I am an interpreter and not a teacher” (Alex. 7) – Philo’s self-definition in De Animalibus in the context of his understanding of the “hermeneut”." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.16183s.
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This article is about defining Philo’s place in the history of philosophy and biblical exegesis. In this connection, his own self-identification as a “hermeneut” in his treatise De Animalibus should be important. In this treatise, which is one of the “purely philosophical works” of the author, Philo himself twice explicitly states that he is a hermeneut (Alex. 7; 74). In this case, it is unlikely that he means “interpreter of Scripture”, and the question is to what extent does the translation “interpreter” cover the meaning of hermeneut (ἑρμηνεὺς)? An attempt will be made to read this statement of Philo in the context of his understanding of ἑρμηνεὺς in other places in his work related to biblical exegesis, as well as in the context of the overall ancient understanding of hermeneutics.
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Макарьев, И. В. "Friedrich Schlegel's understanding of history in the context of the philosophy of history of the XX – early XXI centuries." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.83.19.061.
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в философии истории ХХ в. можно выделить двоякую тенденцию. С одной стороны, классическая философия истории подвергается радикальной критике (в немецкой философской герменевтике, французском структурализме и постструктурализме, англоязычной аналитической философии), а с другой стороны, она продолжается и развивается в различных концепциях и теориях («столкновение цивилизаций» С. Хантингтона, «конец истории» Ф. Фукуямы). Такая двойственность (критика философии истории и ее развитие) не является характеристикой только нашей современности. Выдающийся немецкий филолог и философ Фридрих Шлегель (1772–1829) в ситуации философской революции рубежа XVIII–XIX вв. постарался соединить эти две позиции в одну, что и стало предметом анализа автора статьи. in the philosophy of the history of the twentieth century, a twofold tendency can be distinguished. On the one hand, the classical philosophy of history is subjected to radical criticism (in German philosophical hermeneutics, French structuralism and poststructuralism, English-speaking analytical philosophy), and on the other hand, it continues and develops in various concepts and theories (S. Huntington's "clash of civilizations", "end of history" F. Fukuyama). Such duality (criticism of the philosophy of history and its development) is not a characteristic only of our modernity. The outstanding German philologist and philosopher Friedrich Schlegel (1772–1829), in the situation of the philosophical revolution at the turn of the 18th–19th centuries, tried to combine these two positions into one, , which became the subject of the analysis of the author of the article.
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Nissen, Hans-Erik, Peter Bednar, and Christine Welch. "A Double Helix Relationship of Use and Redesign in IS." In InSITE 2006: Informing Science + IT Education Conference. Informing Science Institute, 2006. http://dx.doi.org/10.28945/2981.
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In the past, Information Systems Research (ISR) mainly has focused on developing, designing, and implementing computerized parts of informing systems. Even studies from a "user" perspective relate to information and communication technology (ICT), often on an abstract level. Since the advent of the ICT industry there has been a tendency to describe professionals in their practice, or people in their daily lives as ‘users’ of ICT. It is not obvious why this label should be applied. The ICT industry offers products and services to professionals and to people in their daily lives. These products and services require critical assessment to see what helps whom in particular situations. There is also a need to appraise them with respect to unintended consequences. Such critical assessment furnishes challenges to the ICT industry. More ISR seems to be needed with the intention of learning both from earlier ICT projects and from research carried out in other fields. This could comprise studying uses of earlier ICT artifacts and studies of how to redesign them to make people better informed and more knowledgeable. Becoming better informed and more knowledgeable calls for a lot of learning and unlearning. These processes always have to start from the situations in which the learners live. Designers of new ICT artifacts have not always been fully aware of this fundamental prerequisite for learning. We believe one way of supporting this kind of ISR is to reflect on the question: ‘In which ways could studies of the use-side particularly benefit from a relationship to philosophical frameworks such as hermeneutics and phenomenology?’
Reports on the topic "Philosophical hermeneutics"
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Ivanyshyn, Petro. BASIC CONCEPTS OF YEVHEN MALANIUK’S NATIONAL-PHILOSOPHICAL INTERPRETATION: ESEISTIC DISCOURSE. Ivan Franko National University of Lviv, February 2021. http://dx.doi.org/10.30970/vjo.2021.49.11070.
Full textAbstract:
The purpose of the research is to outline the structure of the main methodological ideas within the frames of interpretive thinking in the essay of the famous Vistnyk’s writer, critic and essayist Yevhen Malaniuk. Considering the purpose and tasks of the studio, an interdisciplinary methodological base, related to the author’s “national approach”, has been worked out. The epistemological potential of national philosophy as a philosophy of national existence, national science as a theory of nation, hermeneutics as a theory and practice of interpretation and post-colonialism as interpretation of cultural phenomena from the standpoint of anti- and post-imperial consciousness are used in the work. The scientific novelty is that on the basis of the previous hermeneutic generalization and definition of national-existential methodology, a propaedeutic outlining of the structure of national-philosophical concepts within the frames of the essayistic interpretation of reality in Ye. Malaniuk is proposed. In the methodological sense, the writer’s essayism is structured by such concepts as nation-centrism, idealism, voluntarism, heroism, and can be considered as one of the variants (close by the experiences of D. Dontsov, Yu. Lypa, M. Mukhyn, etc.) of the Vistnyk’s national-philosophical (national-existential, nationalistic or nation-centric) hermeneutics, that is, the way of understanding, which the author by himself outlined as a “national approach”. The support of Ye. Malaniuk as a culture-philosopher and exegete on the eternal nation-centric values and criteria in his essayistic studies makes his reflections not only historically interesting, but also theoretically productive, classically important for the development of modern Ukrainian hermeneutics and humanities in general.
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Erdmann, Elisabeth von. Sehen und Sprache erschaffen die Welt und führen den Menschen zum Glück? Grundgedanken des ukrainischen Philosophen Hryhorij Skovoroda (1722-1794). Otto-Friedrich-Universität, 2021. http://dx.doi.org/10.20378/irb-49029.
Full textAbstract:
Denken und Poetik des ukrainischen Philosophen H. Skovoroda werden durch das Konzept der philosophia perennis, der einen Weisheit zu verschiedenen Zeiten als Teilhabe an der göttlichen Weisheit lesbar. Dieser Kontext ermöglicht die kohärente Lektüre seiner Schriften und erklärt die Form, in der sich sein Leben abgespielt hat. Nach einer kurzen Einordnung in die Forschung werden Skovorodas Leben und Denken im Kontext von Freimaurertum und Aufklärung betrachtet. Dem schließt sich der Aufruf der Tradition der philosophia perennis an, die eine stimmige und alle Aspekte umfassende Deutung seiner Texte ermöglicht. Besondere Beachtung erfordern dabei der Gottesbegriff und die Bildtheorie der philosophia perennis, die systematisch Analogie und Typologie realisieren und damit alle Denkfiguren, Bilder, Wissenssysteme, Texte und Aussagen derselben Struktur einordnen. Dadurch kann das Konzept der göttlichen Weisheit als Paradigma der philosophia perennis-Tradition in den Schriften Skovorodas wahrgenommen werden. Diese Tradition erklärt, wie Skovoroda Philosophie, Theologie und Poetik als konsequente Teilhabe an der göttlichen Weisheit konzipiert und alles als ein Bild Gottes behandelt und begründet. Die Eigenschaften des Denkens von Skovoroda zeigen die von ihm in seinen Schriften und Aussagen geforderte und praktizierte Poetik und Hermeneutik als eine Realisierung der Zeichenhaftigkeit der Welt als Bild und Spur Gottes im Medium der Sprache. Skovorodas Welterklärung entfaltet sich nach dem Vorbild der Bibel in ihrer christlich-allegorisch-typologischen Auslegungstradition. Poetik erhält die Aufgabe, die göttliche Schöpfung fortzuführen und fortzuschreiben.