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1
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.
2
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).
3
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.
4
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.
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Alwani, Ahmed J. "Epistemological and Ontological Elements of Transpersonal Human Development in the Qur'an." Diss., Virginia Tech, 2014. http://hdl.handle.net/10919/56961.
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This study opens with an introduction to the transpersonal orientation, which Boucouvalas presents as a meta-framework of the transpersonal field that includes individual, group/societal, and planetary/cosmic domains. Three major theoretical perspectives of the field framed the study: the hierarchical stages of development, spiral path, and participatory. I offer a philosophical hermeneutic reading of the Qur'an to trace the development of human collective consciousness as a construct of the interaction between the autonomous and homonomous self at the individual, group, and cosmic levels on one plane of reality with the Divine on the other. This analysis, which utilizes Gadamer's conceptualization of philosophical hermeneutics as a research philosophy, concludes that this process of collective human development is comprised of three clearly distinct representations: familial, national, and cosmic/planetary. I articulate development and growth as a process of the expansion of collective consciousness. The cosmic/planetary human consciousness represents the ultimate reach of this expansion, for it assimilates the national and familial types while simultaneously transforming and transcending them within its reach.
Based on the historical development of human consciousness in the Qur'an depicted in this study, I propose that human collective consciousness has reached the domains of cosmic consciousness, which began at the time of the Qur'an being read by Muhammad. However, individuals and groups may still operate within the limiting boundaries of national consciousness in the form of religious, ethnic, racial, and nation states. The Qur'an, and possibly other religious texts, should be understood within this expanded cosmic/planetary consciousness reach because they represent humanity's collective heritage. Moreover, those individuals operating within a strictly national consciousness should not be entrusted with explaining these texts to humanity at large or imposing their own limiting understanding on the world. I conclude by outlining some implications for adult education as a process, a program and a movement. I presented the possible contribution of a transpersonal adult learning theory based on this study's meta-framework as a comprehensive worldview to adult education and learning combining multiple dimensions of being, including the rational, affective, spiritual, imaginative, somatic, and sociocultural domains through relevant experiences of body-mind-spirit.Ph. D.
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Bullock, Jeffrey Francis. "Preaching with a cupped ear : Hans-Georg Gadamer's philosophical hermeneutics as postmodern wor[l]d /." Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/8262.
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Rashford, Jared Michael. "Considering Hans-Georg Gadamer's Philosophical Hermeneutics as a Referent for Student Understanding of Nature-of-Science Concepts." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/msit_diss/51.
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The purpose of this study is to examine philosophical hermeneutics as a referent for student understanding of Nature-of-Science (NOS) concepts. Rather than focus on a prescriptive set of canons used in addressing NOS pedagogy in K-12 schools, this study seeks to explicate a descriptive set of principles based on Hans Georg-Gadamer’s theory of interpretation that has the potential for developing dispositions necessary for understanding. Central among these are the concepts of fore-structure, prejudice, temporal distance, and history of effect, all of which constitute part of the whole of the hermeneutic circle as envisaged by Gadamer. As such, Gadamer’s hermeneutics is contrasted with Cartesian epistemology and its primacy of method, the Enlightenment’s prejudice against prejudice, the modernist/progressive tendency to consider all situations as problems to be solved by relegating all forms of knowledge to techné, and the subjective nature of interpretation inherent in a hermeneutics of suspicion. The implication of such a conceptual analysis for NOS pedagogy is that student understanding is considered not so much as a cognitive outcome dependent on a series of mental functions but rather as an ontological characteristic of Dasein (being-human) that situates learning in the interchange between interpreter and text. In addition, the philosophical foundations implicit in addressing student understanding of NOS found in many curricular reform efforts and pedagogical practices in science education are questioned. Gadamer’s hermeneutics affords science education a viable philosophical framework within which to consider student understanding of the development of scientific knowledge and the scientific enterprise.
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Davey, Gerald John. "Understanding Photographic Representation : Method and Meaning in the Interpretation of Photographs." Diss., University of Iowa, 1992. https://ir.uiowa.edu/etd/5372.
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The "linguistic turn" in early twentieth-century philosophy established that through language we not only live in a world but create it as well. Language, in this sense, incorporates the entire range of media and cultural artifacts through which we create and share meaning. In contemporary post-industrial societies, photographic images play a central role in communicating and creating the world in which we live. In part, this increasingly visually oriented culture is possible because we tend to equate what we see in photographs with what is real. Photographs, however, bring to light a vision of the world, not the world itself. From the inception of photography, traditions of aesthetic interpretation have challenged this dominant view. Here, the created image becomes a vehicle for the artist's unique expression. Proponents of social scientific and critique of ideology perspectives, however, reject the aesthetic view and typically see art objects as social constructs, instruments which enhance and maintain a certain social order. Each of these perspectives ultimately holds that the meaning of photographs can be determined objectively. At the same time, each presents a world view which tends to exclude the insights of the others. Any attempt to preserve the apparent insights of these views must, then, transcend the basic contradictions and incompatibilities between them. Philosophical hermeneutics holds that the presumption of an absolute, objective grounding represents a failure to grasp the nature of the path toward understanding, a path which can never arrive at its destination because it always exists in history. It argues that (1) the photograph cannot be transparent to the world for the world is constituted in our representations of it; (2) art is a creation whose origin and meaning always exceeds the artist's own understanding of it; (3) critique is not the application of universal reason but a reading from a particular vantage point and is always grounded in a tradition of its own. Most importantly, however, it calls us to recognize the participatory nature of all understanding, the universality of language and provides a criterion for assessing the relative value of our interpretations across the entire language world.
15
Pedersen, Chris. "Interpretation of past texts : the application of Hans-Georg Gadamer’s philosophical hermeneutics to an understanding of history education." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61412.
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This thesis applies an interpretation of philosophical hermeneutics in Hans-Georg Gadamer’s Truth and Method to an understanding of history education. First, I review the Anglophone literature pertaining to history teaching and learning to determine whether there is a gap that can be filled by Gadamerian hermeneutics. Then, I present the interpretation of philosophical hermeneutics and describe what may occur during the experience of understanding in the history classroom. Specifically, this section e chapter presents the effects of tradition and history on individuals and the dialogical nature of Gadamer’s interpretation and understanding. Third, I describe what dialogue might look like in context of young people learning history. It also expands the interpretation of dialogue’s role in reducing the separation in time and meaning between interpreter and text. Last, I present the implications for Bildung. Dialogical interpretation and understandings in the classroom provides new opportunities for individuals to expand their horizons and understanding of the world. In chapter five, I also describe the implications for curriculum, pedagogy, classroom materials and teacher education.Education, Faculty of
Curriculum and Pedagogy (EDCP), Department of
Graduate
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Jacobson, Ronald B. "Understanding, desire and narrated subjectivity : a philosophical consideration of the phenomenon of school bullying /." Thesis, Connect to this title online; UW restricted, 2007. http://hdl.handle.net/1773/7868.
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Damsell, Wilfred Ernest. "The hermeneutical nexus of an undenominational Bible school : an application of philosophical hermeneutics and the literary analysis of Paul Ricoeur to the Carroll model for congregational studies." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/50153.
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Thesis (DTh)--Stellenbosch Univesity, 2004ENGLISH ABSTRACT: The hermeneutical nexus and an undenominational Bible School. This dissertation arose out of reflections on the Carroll Handbook Jor Congregational Studies and inter alia seeks to give a philosophical base to that work. Noting the frequent references to hermeneutical principles, the researcher found that one of them were dealt with adequately in considering congregations as carriers of faith. There being no difference in principle between a congregation and a Bible School, the dissertation deals with both. It was apparent that there is a nexus (a binding together) of hermeneutical principles and processes in such an institution that forms the thick discourse in these carriers of faith. Having been associated with a Bible School for a quarter of a century, the researcher was aware that such institutions, like congregations were badly in need of a metacritical approach in order to meet changing conditions and new challenges. This dissertation attempts as a starting point to have a better understanding of the identity of the institution. The Bible School, as an historical reality, has had and still has a vast influence particularly in the Third World. This was exemplified by the growth and flowering of so-called Bible School Movement which is described and which revealed hermeneutical principles and processes which were essentially describing its identity in broad terms. Some of these processes are critiqued. In an attempt to find a central focus for a Bible School, the researcher found that subject to the main purpose of the church (the increase among men of the love of god and one's neighbour according to H Richard Niebuhr) there are in fact so many foci among Bible Schools that he could only conclude that God uses the gifts He gives to His Church in different ways and different circumstances as He wills. It was then found necessary to examine the application of hermeneutics to an institution seeing that metacriticism is a hermeneutical exercise and Carroll used many terms implying hermeneutics. For this purpose foundations were sought in Schleiermacher, Dilthey, Gadamer and especially Paul Ricoeur. Hermeneutics changed fundamentally over the period covered by these scholars, from a psychological to a literary base. The researcher found it necessary to draw from both the psychological and the literary approaches. He seeks to make a synthesis between Carroll (and Hopewell who initiated Carroll's work) and Ricoeur because the most fundamental methodology of both require a narrative form, a text. Regrettably Carroll was unable to give any philosophical base to his main point of "sum it up in story' which meant that the life of the congregation over a selected period of time was to be reduced to a narrative. This has been called the thick discourse of the congregation. The philosophical hermeneutics of Ricoeur, however, gives an advanced literary analysis and the researcher extrapolates and applies this to institutions to make a synthesis with Carroll's institutional insights. A key element in Ricoeur's hermeneutics is that discourse is the event of language and is understood as meaning. In the synthesis attempted this thick discourse of the institution is expounded as a kind of locutionary act, i.e. a speech act. The thick discourse of the institution is multi-faceted covering language, culture, time, space and matter, which are the events of discourse understood as meaning. The Carroll model requires that the congregational story be reduced to narrative form, i.e. a text. It follows that the Ricoeurean concepts of distanciation and appropriation as applied to institutions take effect and these ultimately involves the congregation in an enlarged selfunderstanding. In the appropriation of the text to which the congregational discourse is reduced, a new world-view emerges, a different self-identity is discovered. This, the -- researcher suggests, requires a postlocutionary act so that from being-in-the-world the institution becomes something new. Becoming (one of Carroll's main concepts) requires reimaging and re-imaging requires metacriticism. For this focus and boundaries are required as an institution is an open system. In the end a complementary relationship between Carroll and Ricoeur is advocated as part of a thick discourse in this preliminary study of institutional hermeneutics.
AFRIKAANSE OPSOMMING: Hierdie navorsing het ontstaan uit nadenke oor Carroll se Handbook for Congregational Studies as 'n moontlike prakties-teologiese basis vir 'n ondersoek na die identiteit van instellings soos Bybelskole. In Carroll word herhaaldelik verwys na hermeneutiese faktore soos gemeentes as draers van die geloof. Hierdie dissertasie wil beweer dat daar in beginsel geen verskil is tussen sulke instellings en gemeentes nie: albei is draers van die geloof. Dit was gou duidelik dat daar 'n nexus ('n saamgehegtheid) van hermeneutiese beginsels en prosesse is wat binne so 'n instelling funksioneer as 'n "thick discourse" daarvan. Die navorser was betrokke by 'n Bybelskool vir meer as 'n kwarteeu en het deeglik besef dat sulke instellings, net soos gemeentes, 'n dringende behoefte het aan 'n metakritiese benadering, veral in tye van snelle veranderinge. Hierdie dissertasie wil help om langs hierdie hermeneutiese weg 'n beter be_car-;f' verstaan te kry van die identiteit en prosesse wat instellings het. Bybelskole het gehad, en het nog steeds 'n groot invloed in die geloofswereld, veral in Derde Wereld opset. Die groei en bloei van die Bybelskool Beweging word beskrywe, veral in terme van die hermeneutiese beginsels en prosesse wat die identiteit manifesteer. Sommige van hierdie prosesse word krities beskrywe. Verder probeer die navorsing om 'n sentrale fokus van 'n Bybelskool te vind, maar het bevind dat die doelstellende fokus van 'n kerk, soos deur H Richard Niebuhr uitgebeeld, lei tot 'n uiteenlopende diversiteit van foci. Dus het hy hom berus by sy bevinding dat God gawes aan sy Kerk gee en dit benut soos Hy wil. Die navorsing vra dan hoe hermeneutiese beginsels, veral die van metakritiek, toegepas kan word op die hermeneutiese benadering van Carroll. Hierin moes teruggevra word na die heremeneutiese ontwikkeling vanaf Schleiermacher na Dilthey, Gadamer en veral Ricoeur. In hierdie ontwikkeling verskuif die basis van die hermeneutiek vanaf 'n psigologiese na 'n literere. Die navorsing probeer dan 'n sintese maak tussen Carroll (en sy voorganger Hopewell) en Ricoeur op grond van hulle gemeenskaplike metodologie gebou op 'n narratiewe benadering. Ongelukkig is gevind dat Carroll nie 'n goeie filosofiese basis aan sy kemgedagte gee nie, naamlik om die gemeente "op te som as verhaal" nie. Dit beteken dat die bestaan van 'n gemeente oor 'n bepaalde periode gereduseer word tot die blote verhaal daarvan, of die "thick description" daarvan. Ricoeur help die navorsing om 'n tree verder te gee met sy literere-analise. Dit het die navorser gehelp om dit te ekstrapoleer en so toe te pas dat 'n sintese met Carroll moontlik word. 'n Sleutelbegrip in Ricoeur se hermeneutiek is dat diskoers 'n taalgebeure is wat betekenisdraend is. In genoernde sintese word die "thick discourse" van 'n instelling 'n soort lokusionere handeling (of 'n sogenaamde "speech act"). Hierdie diskoers van 'n instelling het 'n veelheid fasette soos taal, kultuur, tyd, ruimte, ens - wat intrinsiek is aan genoemde gebeure of diskoers wat betekenisdraend is. Deur die gebruik van Ricoeur se konsepte van distansiasie en appropriasie en dan toegepas op instellings word die selfverstaan van 'n instelling verruim. Daardeur word nuwe lewenswerelde en selfverstaan ontdek. Die navorsing beklemtoon dat 'n soort postlokusionere handeling nodig is om tot iets nuut in 'n veranderende wereld te geraak. Dit weer veronderstel 'n soort van her-verbeelding ("reimaging") in 'n metakritiese benadering. Daarin is egter grense nodig waarbinne 'n instelling as 'n nuwe oop sisteem kan funksioneer. Aan die einde word dus 'n komplementere verhouding tussen Carroll en Ricoeur voorgestel as deel van genoemde "thick discourse" as die basis van hierdie voorlopige navorsing oor institutionele hermeneutiek.
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Smith, Lisa-Madeline. "Natural science and philosophical hermeneutics, an exploration of understanding in the thought of Werner Heisenberg and Hans Georg Gadamer." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq23667.pdf.
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Tuttle, Philip Paul. "A PEDAGOGICAL APPROACH TO TEACHING GEOFFREY CHAUCER’S THE PRIORESS’ TALE IN SECONDARY SCHOOLS USING SOCRATIC SEMINARS AND PHILOSOPHICAL HERMENEUTICS." Ohio Dominican University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=odu1525273148766594.
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Halsted, Matthew. "Intertextual chaos? : investigating Paul's use of Hosea in Romans 9:25-26 in light of Hans-Georg Gadamer's philosophical hermeneutics." Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/23839/.
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In Romans, Paul quotes OT texts to argue for the covenant inclusion of the Gentiles. Two important quotations, from a hermeneutical standpoint, are Hos 2:23 (2:25 LXX) and 1:10 (2:1 LXX) in Rom 9:25-26, which are presented here as a case study for testing the relevance of Hans-Georg Gadamer’s hermeneutic for biblical studies. Paul’s quotations are thought-provoking because there seem to be difficulties reconciling the quoted texts’ original agenda with his own at the time of writing. The oracles were originally used to argue for the inclusion of rebellious Israel, not Gentiles as Paul argues. Thus, the issue of competing agendas becomes quickly apparent. Past scholarship has addressed this issue in various ways with little consensus being reached. This thesis utilizes Gadamer’s philosophical hermeneutics as a clarifying way forward. Despite the significance and relevance of his work, Gadamer has not influenced biblical scholarship as deeply as one might have expected. The most significant contribution this thesis makes, therefore, is to bring Gadamer’s hermeneutic to bear upon the issue of biblical intertextuality as evidenced in the use of Hosea in Romans. Part One introduces the issues and surveys the ways some scholars have sought to understand them (chapter 1). A Gadamerian approach is proposed as a way forward (chapter 2). Part Two outlines Gadamer’s philosophy, which includes a sketch of his scholarly context (chapters 3-4). Part Three revisits the intertextual intricacies in key parts of Romans through the lens of a Gadamerian hermeneutic. Relevant motifs that shape Paul’s and Hosea’s horizons are identified and traced, lending insight to Rom 9:25-26. This is aided by an examination of key texts from the CD and Pesharim (chapters 5-6). Conclusions are then synthesized, bringing clarity to Rom 9:25-26 (chapter 7). Finally, a summary is given, and areas for future enquiry are proposed (chapter 8).
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Sharkey, Paul, and paul sharkey@ceo adl catholic edu au. "The Ignatian renewal : a case study of a long-term, multi-phase process of educational change." RMIT University. Industry, Professional and Adult Education, 1999. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20091127.110948.
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This thesis drew upon the resources of philosophical hermeneutics to construct a conceptual framework for understanding the process of educational change. The experience of a particular case of change was then analysed from the perspective of the hermeneutic change agency framework. The conceptual framework for the thesis was developed from the writings of Hans-Georg Gadamer and also from writers who engaged with Gadamer, most notably, Paul Ricoeur and Jurgen Habermas. The retrieval orientation in Gadamer's hermeneutics was balanced by the critical analyses of Ricoeur and Habermas. Gadamer's notion of the 'fusion of horizons' was presented as the culmination of the change process: a fusion between the horizon of the change text, and the horizons of the change process participants. The thesis explored the potential of hermeneutic strategies such as play and conversation as a means to animate a hermeneutic form of change agentry. The case investigated in this thesis was a change process comprised of four strategies conducted over the years 1980 to 1996 at a Jesuit school located on the east coast of Australia. The change strategies aimed to promote the Jesuit ethos of the school and hence have been described in this thesis as 'ethos strategies'. The purpose of the thesis was not to evaluate the success of the ethos strategies, it was to explore how insights derived from philosophical hermeneutics could illuminate an analysis of the lived experience of a particular case of change. The subject matter of this thesis is timely because many Catholic schools are currently in a period of transition from a leadership exercised by Religious (nuns, brothers or priests) to a leadership exercised by lay people. The thesis situated the ethos programs in their theological and demographic contexts by presenting relevant theological developments from the Second Vatican Council and by describing the sharp decrease in the numbers of Religious personnel available to work in the schools. The teacher response to the ethos programs was considered in the context of the many practical difficulties associated with the scheduling of teacher development programs in fast-moving and busy schools. Although this thesis was particularly focused on change strategies that were conducted in the context of Jesuit education, the thesis is more generally situated in the research literature on educational change. The hermeneutic orientation of this thesis highlighted the elements of understanding, interpretation and meaning, and these elements are given some prominence in the more recent research literature on the change process. The complexity of change and the cultural dimension of the change process has been emphasised in the most recent educational change research literature and these themes have also found expression in this thesis. Participant observation, document analysis and qualitative interviews were used as data collection strategies for the case study in this thesis. The researcher was actively involved in the events investigated in the case study, and a case narrative was developed from the researcher's experience as a change agent responsible for implementing one of the change strategies at the case site. The case narrative was written in the first person and from the perspective of the researcher as a change manager. The methodology of the research was grounded in the hermeneutic insight that understanding and tact lies at the heart of the research process, rather than procedure and method. Hermeneutic research relies upon a capacity to identify and respond to the question that is presented by the expression of life being understood. Change agentry was presented in this thesis as unfolding in a middle space between the familiarity of current practice and the unfamiliarity of the new world that a change process seeks to open up. Hermeneutics has long understood that that interpretation would be impossible if the expressions of life were totally alien and unnecessary if there was nothing alien in them. A hermeneutic approach to change agentry seeks to discover points of commonality and points of challenge between the world of current practice and the world that the change process would open up. This thesis points to the tactful and dialogical dimensions of change agency when it is considered from the vantage point of philosophical hermeneutics.
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Brown, Roger Grahame. "The active presence of absent things : a study in social documentary photography and the philosophical hermeneutics of Paul Ricoeur (1913-2005)." Thesis, Staffordshire University, 2014. http://eprints.staffs.ac.uk/2279/.
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“Phenomenology is the place where hermeneutics originates, phenomenology is also the place it has left behind.”(Ricoeur ). In this thesis I shall examine possibilities for bringing into dialogue the practice of social documentary photography and the conceptual resources of the post-Structural and critical philosophical hermeneutics of text and action developed by Paul Ricoeur (1913-2005) from the 1970’s onwards. Ricoeur called this an ‘amplifying’ hermeneutics of language, defined as ‘the art of deciphering indirect meaning’ (ibid). Social documentary photography is an intentional activity concerned with the visual interpretation, ethics and representation of life, the otherness of others, and through them something about ourselves. The narratives form social histories of encounters with others. They raise challenging questions of meaning and interpretation in understanding the relations of their subjective agency to an objective reality. Traditionally the meaning of such work is propositional. It consists in the truth conditions of bearing witness to the direct experience of the world and the verifiability of what the photography says, or appears to say about it. To understand the meaning of the photography is to know what would make it true or false. This theory has proven useful and durable, although it has not gone unchallenged. The power it has is remarkable and new documentary narratives continue to be formed in this perspective, adapting to changing technologies, and reverberate with us today. A more subtle way of thinking about this is given by a pragmatic theory of meaning. This is what I am proposing. The focus here is upon use and what documentary photography does and says. A praxis that I refer to by the act of photographing: a discourse of locutionary, illocutionary and perlocutionary utterances in whose thoughtful and informed making are unified theories of visual texts within the theories of action and history. The key is the capacity to produce visual narratives made with intention and purpose that in their performative poetics and their semantic innovations attest to the realities of 1 Ricoeur, P. 1991: From Text to Action: Essays in Hermeneutics II. trans. Kathleen Blamey and John B. Thompson. 2nd Edition 2007: with new Forward by Richard Kearney. Evanston. NorthWestern University Press. experience and sedimented historical conditions witnessed, and communicate those to others within a dialectic of historical consciousness and understanding. The narrative visualisations disclose a world, a context in which the drama of our own life and the lives of others makes sense. In their interpretations of an empiric reality can be found ethical concerns and extensions of meaning beyond the original reference that survive the absence of the original subject matter and the original author of the photography whose inferences our imaginations and later acquired knowledge can meditate upon and re-interpret. Thus in the hermeneutic view, the documentary photographic narrative is a form of text that comes to occupy an autonomy from, a) the author’s original intentions, b) the reference of the original photographic context, and c) their reception, assimilation and understanding by unknown readers-viewers. Ricoeur argues that hermeneutic interpretation discloses the reader as ‘a second order reference standing in front of the text’, whose necessary presence solicits a series of multiple and often conflicting readings and interpretations. Consequently Ricoeur’s critical, philosophical hermeneutics brings us from epistemology to a kind of ‘truncated’ ontology that is only provisional, a place where interpretation is always something begun but never completed. Interpretation according to Ricoeur engages us within a hermeneutic circle of explanation and understanding whose dialectic is mediated in history and time. For Ricoeur this implies that to be able to interpret meaning and make sense of the world beyond us is to arrive in a conversation that has already begun. His hermeneutic wager is, moreover, that our self-understandings will be enriched by the encounter. In short, the more we understand others and what is meaningful for them the better we will be able to understand ourselves and our sense of inner meaning. The central thesis of his hermeneutics is that interpretation is an ongoing process that is never completed, belonging to meaning in and through distance, that can make actively present to the imagination what is objectively absent and whose discourse is undertood as the act of “someone saying something about something to someone” (Ricoeur 1995: Intellectual Autobiography).
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Crocoli, Daniel José. "Hermenêutica e educação : o movimento da compreensão em Gadamer." reponame:Repositório Institucional da UCS, 2012. https://repositorio.ucs.br/handle/11338/541.
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Esse trabalho dissertativo apresenta as contribuições da hermenêutica filosófica de Hans Georg Gadamer (1900-2002) no entendimento do modo como se dá a compreensão e as implicações teóricas para a educação. Como fio condutor da argumentação, assim como reforça Gadamer, a linguagem adquire o sentido de meio de onde parte a compreensão, superando a ideia de linguagem como instrumento. Com base nesses conceitos, a educação se mostra como um fenômeno humano de entrada na linguagem e ao mesmo tempo de mudança na articulação dos elementos constituidores de sentido. Para o movimento da compreensão, assim como para a educação, a abertura para o outro e para a pergunta, como ocorre no diálogo, torna-se o critério de mobilização dos preconceitos e do limite da compreensão. O texto está dividido em quatro capítulos, na primeira parte serão apresentadas algumas bases teóricas da hermenêutica filosófica, bem como uma trajetória conceitual do círculo hermenêutico em Schleiermacher, Dilthey e Heidegger. No segundo capítulo a proposta é mapear os conceitos que dão sustentação à teoria de Gadamer acerca da compreensão. O terceiro capítulo tem como foco a linguagem e pretende dar visibilidade ao seu aspecto fundante como condição de possibilidade da compreensão e da entrada no mundo. Por fim, no quarto capítulo serão retomados os conceitos-chave da hermenêutica filosófica na tentativa de aproximação com a educação.Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-06-03T13:40:50Z No. of bitstreams: 1 Dissertacao Daniel Jose Crocoli.pdf: 927544 bytes, checksum: 9f8ecc22ce512ab465096aed426ef65b (MD5)
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This work presents the contributions of dissertational philosophical hermeneutics of Hans Georg Gadamer (1900-2002) to understand the way it gives understanding and theoretical implications for education. As a thread of the argument, as well as reinforces Gadamer, language acquires a sense of where the middle part of the understanding, overcoming the idea of language as a tool. Based on these concepts, shows how education is a human phenomenon in language input and at the same time change in the articulation of the elements constitutor sense. For understanding the movement as well as for education and openness to the other to the question, as in dialogue, becomes the criterion for the mobilization of bias and the limits of understanding. The text is divided into four chapters, the first part will present some theoretical bases of philosophical hermeneutics, as well as a conceptual trajectory of the hermeneutical circle in Schleiermacher, Dilthey and Heidegger. In the second chapter the proposal is to map the concepts that support the theory about understanding Gadamer. The third chapter focuses on language and wants to project its foundational aspect as a condition of possibility of understanding and entrance into the world. Finally, the fourth chapter will resume the key concepts of philosophical hermeneutics in an attempt to approach the education.
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Naudé, Bernard. "The portrayal of subjectivity in selected dystopian novels." Diss., University of Pretoria, 2015. http://hdl.handle.net/2263/79906.
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In his Truth and Method, Gadamer explains that subjectivity is the everyday understanding that allows us to engage with the world. Gadamer identifies three main aspects that effect our understanding, namely history, language and dialogue. Dystopian fiction is in a unique position to portray how systems of societal control affect and effect understanding, and thus subjectivity, because dystopian fiction primarily explores societies rather than only individuals.
This dissertation applies Gadamer’s framework of subjectivity to George Orwell’s Nineteen Eighty-Four and Aldous Huxley’s Brave New World to analyse their portrayals of subjectivity critically. Huxley’s imagined world of test-tube births, rampant consumerism, feelies and orgy-porgies depicts a subjectivity that is nearly completely controlled through the manipulation of history, language and dialogue, with the exception of a few rebellious characters. But Orwell’s Oceania is far grimmer, and the systems of control in place to manipulate history, language and dialogue create a harsh environment in which Winston Smith, the protagonist, struggles to assert his individuality, his own subjectivity, until the liberating sexual relationship he has with Julia. Although both novels depict stringent measures of control, the possibility of rebellion is present in the worlds depicted in both novels, suggesting that despite the manipulation around subjectivity’s three main pillars, as identified by Gadamer, something else provides the impetus for the characters’ understanding of rebellion. Therefore, the study also analyses the characters’ pre-understandings, as explained by Nietzsche and Heidegger, as sources for a wider framework. Through the novels’ portrayals of rebellion, these pre-understandings are shown to complement and inform Gadamer’s framework of subjectivity.Dissertation (MA)--University of Pretoria, 2015.
English
MA (English)
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Siqueira, Regina Aparecida Ribeiro. "Formação de professores reflexivos : uma experiência compartilhada /." Marília : [s.n.], 2009. http://hdl.handle.net/11449/102253.
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Orientador: João Antonio TellesBanca: Dilma Maria de Mello
Banca: Simone Reis
Banca: Maria Rosa R. M. de Camargo
Banca: José Carlos Miguel
Resumo: Esta tese é uma investigação qualitativa que está fundamentada na concepção teórico-metodológica da Pesquisa Narrativa de Clandinin e Connelly, na Formação do Professor Reflexivo de Donald Schön e na Hermenêutica Filosófica de Gadamer. Em seu acabamento estético (tomando este adjetivo como substantivo foulcaultiano, estética da existência), fundamenta-se na concepção de "saber de experiência" de Larrosa. Nesta pesquisa o que está em suspensão é a vivência da pesquisadora como profissional da educação, cuja história é narrada, reconstruída e revivida, assim como, as histórias da participante, com quem a pesquisadora, de uma forma peculiar, compartilha suas "conversas reflexivas", seus objetos de estudo (relatos e histórias). A tese aqui defendida é a de que a construção do conhecimento pessoal e prático do professor também se dá ao se narrar as histórias de sua experiência profissional e interpretar palavras faladas e escritas - ações estas que são maneiras privilegiadas de acesso à consciência, entendida como abertura (ato intencional) em direção à compreensão do mundo como rede de relações. Assim, este trabalho teve como objetivos gerais (a) resgatar e reviver as histórias da vida pessoal, acadêmica e profissional da pesquisadora envolvida com o exercício da docência num curso de Letras; e (b) resgatar e reconstruir as histórias de vida acadêmica e profissional de uma outra professora, também formadora de professores de Letras, ex-aluna do referido curso. A tese ilustra a relevância teórico-metodológica da pesquisa narrativa para a reflexão e para a transformação da prática profissional dos professores. Os dois estudos aqui contidos, trazem as "conversas reflexivas" e a interpretação hermenêutica como instrumentos de ação social e profissional para o compartilhamento dos sentidos produzidos... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: This thesis reports on a qualitative study that is theoretically and methodologically grounded on Narrative Inquiry of D.J. Clandinin and M.F. Connelly, on the Education of the Reflective Teacher of D. Schön, and on Gadamer's Philosophical Hermeneutics. From its aesthetical point of view (by taking this adjective as a foucaultian noun - the aesthetics of existence), the thesis is grounded on Larossa's concept of "knowledge derived from experience". The study focuses on the researcher's lived experiences as a professional in the field of Education. Her stories, as well as those of her participant become the foci of her study and they are narrated, reconstructed and relived in a peculiar way - they are shared by means of "reflective conversations". The thesis here sustained is that the construction of teachers' personal practical knowledge occurs when they tell the stories of their professional experiences and when they interpret the words that are spoken and written. Such actions are privileged ways to access consciousness, here understood as an opening (an intentional act) towards the understanding of the world as a network of relationships. The general objectives of this study, therefore, were (a) to recover and to relive the stories of the personal, academic and professional life of the researcher during her teaching practice in an undergraduate course of Letters; and (b) to recover and to reconstruct the academic and professional stories of another teacher, who is a teacher educator as well, and one of the researcher's former students in that course. The thesis illustrates the theoretical-methodological relevance of Narrative Inquiry to the reflection and transformation of teachers' professional practices. The two studies that are reported here bring "reflective conversations" and the hermeneutic interpretation as instruments of professional and social... (Complete abstract click electronic access below)
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Carneiro, Wálber Araújo. "Hermenêutica jurídica heterorreflexiva: limites e possibilidades de uma filosofia no direito." Universidade do Vale do Rio do Sinos, 2009. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2491.
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Previous issue date: 7Universidade do Vale do Rio dos Sinos
A pesquisa obedece ao movimento do método fenomenológico-hermenêutico de Martin Heidegger e busca a edificação de uma teoria hermenêutica voltada para a compreensão do direito. Analisa o modo como o conhecimento era concebido na antiguidade clássica e a relação da filosofia com outras formas de saber. Mostra como a ciência e a filosofia modernas foram sustentadas pela armação da técnica e como a racionalidade abstrata dominou as concepções jusnaturalistas da época. Analisa, por outro lado, a tradição antropológica do direito moderno e as limitações ao direito positivo impostas pelo direito natural. Levando em consideração o projeto de modernidade e o seu desvirtuamento, identifica as causas de consolidação do positivismo primitivo burguês e a redução do direito ao texto. O método silogístico e a redução do direito ao texto são as marcas do esquecimento do sentido do direito na modernidade. Visando a retomada do ser no direito, após concluir pela insipiência da crítica ao positivismo que se desenvolve no séc.
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From, Jörgen, and Carina Holmgren. "Edukation som social integration : En hermeneutisk analys av den kinesiska undervisningens kulturspecifika dimension." Doctoral thesis, Umeå universitet, Pedagogiska institutionen, 2002. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-2.
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The dissertation consists of eight studies in combination with a longer work, which links the eight studies together. The aim is two-fold: to develop a scientific approach within philosophical hermeneutics for the study of the culture-specific dimension of teaching in China, and to analyse the culture-specific dimension of teaching in China on the terms of this approach. An explicit ontological foundation makes up the base of the hermeneutic approach, and epistemology, methodology and so on are adapted in accordance with this. Implications of this hermeneutical approach for educational research is further outlined, and the hermeneutical approach is more clearly positioned in relation to so-called qualitative research. With this hermeneutical approach, cross-cultural educational research can be conducted without either universalism or exoticism, since it offers a possibility to understand phenomena in other cultures without claiming to share them. Based on this hermeneutical approach, an interpretational framework named traditional thinking is constructed as a theoretical synthesis of Chinese philosophy, that is Confucianism, Taoism, Chinese Buddhism, Moism and Legalism. With traditional thinking, the analysis of the culture-specific dimension of teaching in China generates an understanding consisting of a number of themes. The themes are: concrete activity, sociality, collectivism, relationalism, balance, order, patriotism, aesthetics, perfection, good examples, the nobility of teaching, family, hierarchy, equal competition, responsibility, talent, examination, body, improvement, critiques, effort, self-study. In this understanding, moral has a central position and refl ects on all themes. This is a social and relational morality that embraces knowledge and aesthetics, which is achieved and realised in concrete bodily activity. Morality serves a system in order, i.e. it helps keep its balance. It facilitates the functioning of the collective and gives patriotism a moral character. Perfection is the optimal moral standard, which characterises all good examples, and the striving for improvement depends on critique and effort. Since perfection is always attainable, teaching and self-study make up the human way to harmony. In this, family is a precondition for moral cultivation, just as equal competition is a precondition for a balanced hierarchy and for correct responsibility. Talent is decisive, which in turn requires examination.
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Siqueira, Regina Aparecida Ribeiro [UNESP]. "Formação de professores reflexivos: uma experiência compartilhada." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/102253.
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siqueira_rar_dr_mar.pdf: 806191 bytes, checksum: 56e44e61be9a03c3a23ce5e5a81c2625 (MD5)Esta tese é uma investigação qualitativa que está fundamentada na concepção teórico-metodológica da Pesquisa Narrativa de Clandinin e Connelly, na Formação do Professor Reflexivo de Donald Schön e na Hermenêutica Filosófica de Gadamer. Em seu acabamento estético (tomando este adjetivo como substantivo foulcaultiano, estética da existência), fundamenta-se na concepção de “saber de experiência” de Larrosa. Nesta pesquisa o que está em suspensão é a vivência da pesquisadora como profissional da educação, cuja história é narrada, reconstruída e revivida, assim como, as histórias da participante, com quem a pesquisadora, de uma forma peculiar, compartilha suas “conversas reflexivas”, seus objetos de estudo (relatos e histórias). A tese aqui defendida é a de que a construção do conhecimento pessoal e prático do professor também se dá ao se narrar as histórias de sua experiência profissional e interpretar palavras faladas e escritas – ações estas que são maneiras privilegiadas de acesso à consciência, entendida como abertura (ato intencional) em direção à compreensão do mundo como rede de relações. Assim, este trabalho teve como objetivos gerais (a) resgatar e reviver as histórias da vida pessoal, acadêmica e profissional da pesquisadora envolvida com o exercício da docência num curso de Letras; e (b) resgatar e reconstruir as histórias de vida acadêmica e profissional de uma outra professora, também formadora de professores de Letras, ex-aluna do referido curso. A tese ilustra a relevância teórico-metodológica da pesquisa narrativa para a reflexão e para a transformação da prática profissional dos professores. Os dois estudos aqui contidos, trazem as “conversas reflexivas” e a interpretação hermenêutica como instrumentos de ação social e profissional para o compartilhamento dos sentidos produzidos...
This thesis reports on a qualitative study that is theoretically and methodologically grounded on Narrative Inquiry of D.J. Clandinin and M.F. Connelly, on the Education of the Reflective Teacher of D. Schön, and on Gadamer’s Philosophical Hermeneutics. From its aesthetical point of view (by taking this adjective as a foucaultian noun – the aesthetics of existence), the thesis is grounded on Larossa’s concept of “knowledge derived from experience”. The study focuses on the researcher’s lived experiences as a professional in the field of Education. Her stories, as well as those of her participant become the foci of her study and they are narrated, reconstructed and relived in a peculiar way – they are shared by means of “reflective conversations”. The thesis here sustained is that the construction of teachers’ personal practical knowledge occurs when they tell the stories of their professional experiences and when they interpret the words that are spoken and written. Such actions are privileged ways to access consciousness, here understood as an opening (an intentional act) towards the understanding of the world as a network of relationships. The general objectives of this study, therefore, were (a) to recover and to relive the stories of the personal, academic and professional life of the researcher during her teaching practice in an undergraduate course of Letters; and (b) to recover and to reconstruct the academic and professional stories of another teacher, who is a teacher educator as well, and one of the researcher’s former students in that course. The thesis illustrates the theoretical-methodological relevance of Narrative Inquiry to the reflection and transformation of teachers’ professional practices. The two studies that are reported here bring “reflective conversations” and the hermeneutic interpretation as instruments of professional and social... (Complete abstract click electronic access below)
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Gelfuso, Andrea M. "Insights Into Reflection and Pre-service Teacher Education: An Hermeneutic Phenomenology." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4894.
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With recent calls for teacher education programs to increase both the quantity and quality of field experiences (NCATE, 2010), it is important for teacher educators to understand how pre-service teachers create meaning from those experiences. Reflection is a mode of thought historically associated with creating "warranted assertabilities" (Dewey, 1938, p.15) from experience. Therefore, reflection is a common component of many teacher education programs (Darling-Hammond, 2010). Despite the abundance of research that has been conducted about reflection and teacher education, little is understood about the process of supported reflection as it is experienced by pre-service teachers. In this hermeneutic phenomenology, I explored the described experience of reflection for one pre-service teacher with whom I worked. Findings from this study created new understandings about reflection which include: (dis)positions may be tendencies toward temporary places rather than static, pre-determined qualities, dissonance appears to be present throughout the reflection process, judgment and knowledgeable others play key roles in the reflection process, and coding, note-taking, and writing appear to be ways for pre-service teachers and university supervisors to create texts that can be juxtaposed to create dissonance and dialectic tension.
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Bond, Carol Helen, and n/a. "The Development of Students' Experiences of Learning in Higher Education." Griffith University. School of Curriculum, Teaching and Learning, 2000. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20051214.111201.
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This thesis is concerned with the development of tertiary students' experiences of learning as they progress through three years of undergraduate study in two different psychology programs. Previous research that is relevant to this topic has tended to focus either more narrowly on the development of epistemic beliefs or more broadly on the variation of learners' experiences of learning. Research on epistemic beliefs has tended to focus on the structural aspects (stages) of development and to ignore the content of thinking. In contrast, research on experiences of learning has concentrated upon the content of students' experiences, yet it can be criticised for the way in which it decontextualises students' experiences and for its limited attention to change and development. Moreover, despite evidence suggesting that learning comprises a complex of phenomena such as understanding, memorising and knowing, this line of research has tended to treat learning as a single phenomenon. In the thesis I draw on Gadamer's philosophical hermeneutics, Gurwitsch's view of awareness, and much of the conceptual framework of the phenomenographic perspective to argue a case for a theoretical framework and consequential practices that are more plural and inclusive of learner's experiences of learning. The new approach refocuses the relationship between researcher, knower and known in terms of the knowing relation-one that involves a dynamic iterative interweaving of first and second order perspectives. Using this new approach, students' experiences are analysed to provide rich description and ontological explanation of both change and development over time. The approach allows the unity of the partlwholelpart relation of an individual's experience to be recognised. So the method is able to take account of the contextual relevancy of the individual whilst also focusing on the experiences of the group. The results show that rather than comprising a single phenomenon, learning is itself part of a multi-dimensional (depth, spatial and temporal dimensions), multi-phenomenal field. The phenomena of learning, understanding, memorising and knowledge are described in detail, and their individual internal relations are elaborated along with the internal relations between the phenomena. Four main groups of experiences of learning are described within this framework: reproductive experiences; relational experiences; constructive experiences; and transformative experiences. Each of these categories comprises several sub- categories. This fine-grained focus on individual students' data, and the use of the phenomenographic whadhow framework, allows the development of experiences to be traced and interpreted as a gradual morphing over time. The pattern of development suggests that each part of the learners' journey plays an important role in the growth of skill and competence in learning. Thus, it may be important that curricula account for variation not by focussing upon transformative experiences of learning, as is often the case, but by facilitating shifts through all of the experiences that learners may pass through.
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Rodrigues, Maria Rafaela Junqueira Bruno. "Fundamentos constitucionais da bioética." Universidade do Vale do Rio do Sinos, 2006. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2474.
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Previous issue date: 20Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A “bioética”, neologismo criado na década de 70 por Van Rensselaer Potter, como um ramo da ética prática, quer se firmar como uma nova disciplina que traça parâmetros às questões relacionadas à vida, sempre ampliando os espaços sociais de discussão, quando há o abuso decorrente do progresso das técnicas ou da ciência em detrimento dos seres humanos. Em que pese os princípios inerentes à própria “bioética”, há na Constituição do Brasil princípios que devem ser utilizados para fundamentar as decisões que envolvem a vida, no entanto, sem que se possa afirmar que há uma apropriação por parte do mundo jurídico da “bioética”, mas sim, que através do ordenamento jurídico existente, busca e se encontra uma maneira de torná-la efetiva, tutelando um direito do qual nenhum ser humano tem o direito de dispor, que é a vida. No entanto, tais fundamentos que subsistem através dos princípios ali inseridos não podem ser vistos como coisas/objetos a serem utilizados a partir do pensamento dogmático que se torna explícito atrav
Bioethics, a neologism created in the 1970´s by Van Rensselaer Potter, as a branch of practical ethics, wants to assert itself as a new subject which establishes parameters to questions related to life, always expanding the social grounds for discussion whenever there is abuse, arising out of technical or scientific progress, to the detriment of human beings. Notwithstanding the principles inherent to bioethics itself, there are principles in the Brazilian Constitution that must be used in order to lay a foundation for decision making that envolves life, nontheless avoiding the possibility of one´s stating that there is an appropriation on the part of the judicial world of bioethics, but looking for and finding a way of making it effective through judicial arranging instead, and by so doing tutoring a legal right which no human being has the right to dispose of, which is life. But, such fundamentals that subsist through the principles inserted therein cannot be envisioned as things/objects to be used in view
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Ritter, Letícia Mousquer. "O papel do juiz no estado democrático de direito: perspectivas epistemológicas da função judicial no século XXI." Universidade do Vale do Rio dos Sinos, 2016. http://www.repositorio.jesuita.org.br/handle/UNISINOS/5376.
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As contínuas transformações da sociedade, em especial com o advento do Estado Democrático de Direito, proporcionaram uma profunda alteração na atuação dos juízes e tribunais. O novo paradigma constitucional deslocou o polo de tensão dos Poderes Executivo e Legislativo para o Poder Judiciário, fazendo com que os juízes, passem a ter a responsabilidade de fazer cumprir materialmente o pacto constitucional. Dentro desta perspectiva surge o juiz como ator determinante na efetiva criação do direito e na solução das legítimas pretensões sociais, realizando a democracia quando resolvido o caso apresentado ao Poder Judiciário. Entretanto, tal aumento da atuação do Poder Judiciário foi recepcionado na cultura brasileira como a afirmação de um necessário protagonismo judicial. A politização da justiça decorrente da expansão da jurisdição constitucional, acabou por conduzir os juízes a deixar de realizar julgamentos jurídicos, necessariamente calcados em argumentos e parâmetros de validade de natureza jurídico-constitucional, os levando a decidir com base em critérios pessoais. A sociedade passou, então, a defrontar-se não mais com a judicialização das relações sociais, mas com fenômeno distinto denominado como ativismo judicial. A questão central que se apresenta, então, é de saber quais as bases que legitimam democraticamente o Judiciário, na medida em que este Poder não advém do sufrágio universal como nas outras esferas de poder. Ou seja, trata-se de perquirir a acerca do papel funcional do Poder Judiciário, centrado na figura do juiz, justamente por este ser um órgão desprovido de controle político, sequer daqueles de natureza institucional, e que precisa colidir aos interesses da soberania. O estudo desenvolve-se como forma de propiciar uma análise acerca do processo de interpretação da norma, na medida em que a tomada da decisão judicial necessariamente passa por este processo. Diante disso aponta para a superação da crise interpretativa através da hermenêutica filosófica e, também aufere qual o papel dos princípios para resguardar a autonomia do direito. Buscando contextualizar um debate contemporâneo sobre o problema do ativismo judicial brasileiro, na tentativa de empreender um estudo que possibilite a análise de prováveis respostas ao problema do protagonismo judicial e da urgência de uma teoria judicial que esteja adequada a fornecer respostas corretas no vigente Estado Democrático de Direito, como forma de recorte do tema, serão abordados os elementos que propulsionam o ativismo judicial arbitrário: a indefinição do conceito de princípio, a problemática da distinção estrutural entre regra e princípio e a consequente profusão de princípios. Esses elementos, além de proporcionarem uma atuação ativista do magistrado, servem como pano de fundo para a análise do problema proposto a estudo na presente tese: qual o papel do juiz no Estado Democrático de Direito, pode o magistrado ter uma postura mais ativista sem que ponha em risco o Estado Democrático de Direito? Ou seja, a pesquisa visa a abordar as perspectivas sobre a função jurisdicional da magistratura no século XXI.
The continuous changes in society, especially with the advent of democratic rule of law, provided a profound change in the role of judges and courts. The new constitutional paradigm shifted voltage pole of the executive and legislative powers to the judiciary, making the judges start to have a responsibility to materially comply with the constitutional pact. From this perspective comes the judge as an actor determining the effective creation of the right solution and the legitimate social claims, conducting democracy when solved the case presented to the courts. However, such an increase in the judiciary action was approved in Brazilian culture as the affirmation of a necessary judicial role. The politicization of justice due to the expansion of constitutional jurisdiction, eventually led the judges to stop performing legal judgments necessarily grounded on arguments and parameters of validity of legal and constitutional nature, leading to decide based on personal criteria. The company then began to face is no longer with the judicialization of social relations, but with distinct phenomenon termed as judicial activism. The central question that arises, then, is to know what the basis that democratically legitimated the judiciary, to the extent that this power does not come from the universal suffrage as in other spheres of power. That is, it is to assert the about the functional role of the judiciary, centered on the judge's figure, precisely because it is a body devoid of political control, even those of an institutional nature, and that needs to collide with the interests of sovereignty. The study is developed as a way to provide an analysis of the interpretation of the standard process in that the decision of the court decision necessarily goes through this process. Therefore points to overcome interpretative crisis by philosophical hermeneutics and also receives the role of the principles for protecting the autonomy of law. Seeking contextualize contemporary debate about the problem of the Brazilian judicial activism in an attempt to undertake a study to enable analysis of likely responses to the problem of judicial prominence and urgency of a legal theory that is adequate to provide correct answers in the current democratic state Law as a way to cut theme, will address the elements that propel the arbitrary judicial activism: the vagueness of the concept of principle, the problem of structural distinction between rule and principle and the consequent profusion of principles. These elements, in addition to providing an activist role of the magistrate, serve as a backdrop for the analysis of the problem proposed the study in this thesis: the role of the judge in a democratic state, can the judge take a more activist stance without endangers the democratic rule of law? That is, the research aims to address the prospects of the judiciary of the judicial function in the twenty-first century.
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Silva, Júnior Francisco Valdério Pereira da. "Filosofia em retomada: compreensão do projeto da filosofia com Éric Weil e Paul Ricoeur." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/18983.
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Fundação de Amparo à Pesquisa e ao Desenvolvimento Científico e Tecnológico do Maranhão
This thesis addresses the relationship between Eric Weil and Paul Ricoeur. Despite being their styles fully different, at the treatment of philosophical questions, their perspectives converge in what we advocate here under the statute's project of philosophy - whether for a Logic of Philosophy (Weil), whether in a philosophical hermeneutics (Ricoeur). Weil and Ricoeur opt for this sense in any discourse, even in attempts to eliminate the sense, by attestation of indecision in view of the conflict of interpretations and / or of the impossibility of reducing violence to the speech. Neither the philosophy's logician, nor the hermeneut, it makes any concession to the easy reading of the multiplicity of discourses, trying to suppress them at a totalizing mediation. Nor they give in in to the powerful devastating criticism of the possibility of universalization that by supporting the radical polarization between every speech, consolidates fragmentation and permanent insuperability the deadlock environment. The resource that both throw hand is the resumption: concept able to operate a guidance through the discursive disparities in confrontation, respecting them the difference, while that rises beyond all fragmentation and incommunicability. Accepting the challenge of thinking about continuity, in spite of the ruptures in the history and discourse, they seek lead to reflection at the level of universal understanding by the possibility of coherent directioning, that is, judicious. In this sense, the thesis argues that the taking of Ricoeur's position is not only in favor of the weiliano philosophical project – synthesized in the Kantian formula post-Hegelian –, It is also the effective reappropriation of this active project, now, no longer by the chain of discursive typologies, but through the philosophical singularities
Essa tese aborda a relação entre Éric Weil e Paul Ricoeur. Malgrado estilos inteiramente distintos no tratamento das questões filosóficas, suas perspectivas convergem para o que aqui advogamos sob o estatuto do projeto da filosofia – seja por uma Lógica da Filosofia (Weil), seja numa hermenêutica filosófica (Ricoeur). Weil e Ricoeur optam pelo sentido presente em todo discurso, mesmo no que procura eliminar o sentido pela atestação da indecisão diante do conflito das interpretações e/ou da impossibilidade da redução da violência ao discurso. Nem o lógico da filosofia nem o hermeneuta fazem qualquer concessão à fácil leitura da multiplicidade dos discursos tentando suprimi-los numa mediação totalizadora. Tampouco cedem para a poderosa crítica demolidora da possibilidade de universalização que, ao sustentar a polarização radical entre todos os discursos, consolida a fragmentação e o permanente ambiente de insuperabilidade do impasse. O recurso que ambos lançam mão é a retomada: conceito capaz de operar uma orientação através das disparidades discursivas em confronto, respeitando-lhes a diferença, ao mesmo tempo em que as eleva além de toda fragmentação e incomunicabilidade. Aceitando o desafio de pensar a continuidade a despeito das rupturas, na história e no discurso, buscam conduzir a reflexão ao nível da compreensão universal pela possibilidade do direcionamento coerente, isto é, sensato. Nesse sentido, a tese defende que a tomada de posição de Ricoeur não é apenas em favor do projeto filosófico weiliano – sintetizado na fórmula kantiano pós-hegeliano –, é também a reapropriação efetiva desse projeto atuante, agora, não mais pelo encadeamento das tipologias discursivas, mas através das singularidades filosóficas
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Ponick, Edson. "Teologia das e com crianças: características, possibilidades e desafios." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=537.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorEsta pesquisa é sobre a teologia das crianças. Analisa o conteúdo e a forma da reflexão teológica produzida e suscitada por crianças por meio de sua interação com histórias bíblicas. Acontece com um grupo de crianças num contexto escolar. Embora tenha sua base na pesquisa participante, tanto sua realização quanto a análise dos dados fundamentam-se na hermenêutica filosófica de Gadamer, especialmente nas suas considerações sobre o outro, o círculo hermenêutico, a linguagem, o jogo e os preconceitos. Ao longo de um semestre, foram realizados encontros com crianças, propondo diferentes estratégias de conversação sobre parábolas de Jesus. Caracteriza, primeiramente, quem é a criança que hoje nos interpela, por meio de um diálogo com aportes dos estudos da infância. Apresenta a criança como agente da pós-modernidade e trata da sua participação na sociedade de consumo. Segue mencionando as teologias que possibilitam abordagens diferenciadas e mais inclusivas da fé cristã. Destaca experiências diversificadas de teologia com crianças em outros países. Mostra que a interpretação hermenêutica dos dados resultantes das conversações apresenta a preocupação ecológica, enquanto criação de Deus, a sensibilidade com relação às pessoas excluídas em nossa sociedade, a abertura e a honestidade para questionar e argumentar. A tese sustenta que a participação das crianças nos encontros acontece de forma dinâmica e alegre, movimento próprio das crianças realizarem suas descobertas, reflexões e produções teológicas.
This research on childrens theology analyzes the content and form of the theological reflections produced and raised by a group of children interacting with biblical stories in a school context. Although based on participatory research, both the execution of the project and the analysis of the generated data are grounded on the philosophical hermeneutics of Gadamer, particularly his considerations on the other, the hermeneutic circle, language, games and prejudices. Over a semester we held meetings with children in which different strategies for talking about the parables of Jesus were applied. The paper starts out by outlining what characterizes this child that addresses us today, in a dialogue supported by contributions from several childhood studies. It presents the child as an agent of post-modernity and discusses his/her participation in the consumer society. It then turns to theologies that allow for differentiated and more inclusive approaches to the Christian faith, while also highlighting some very diversified experiences of theology with children in other countries. The research demonstrates that the hermeneutical interpretation of the data arising from the talks reveals an ecologic concern with the environment as Gods creation, an awareness regarding people that are excluded from our society, as well as openness and honesty to raise questions and present arguments. The thesis maintains that the dynamic and joyful participation of the children typifies the meetings as appropriate occasions for the children to make their own discoveries, reflections and theological productions.
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Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
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The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
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Almon, Russell Lane. "The triune God and the hermeneutics of community : church, gender and mission in Stanley J. Grenz with reference to Paul Ricoeur." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/29546.
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The aim of this dissertation is to undertake a study of the trinitarian ecclesiology of the North American evangelical theologian Stanley J. Grenz (d.2005), along with his imago Dei theology, revisioned social trinitarianism, narrative theology, incorporation of theosis, and theology of triune participation. This dissertation also utilizes the hermeneutical philosophy of Paul Ricoeur, in conjunction with Grenz’s trinitarian ecclesiology, to propose a missional and hermeneutical ecclesiology. Chapter one begins with an overview of Grenz’s theology and a discussion of the current state of Grenz scholarship. It then introduces Ricoeur’s hermeneutics of the self and theory of narrative identity. The chapter concludes with an overview of chapters two, three, and four. Chapter two traces the manner in which Grenz’s social trinitarianism and imago Dei theology yield a social imago. The first section overviews Grenz’s The Social God and the Relational Self, the social imago, the ecclesial self, his notion of ecclesial eschatological prolepsis, and his theology of triune participation. The second section responds to key criticisms of social trinitarianism, discusses Grenz and Ricoeur on the relational self, and outlines the manner in which Grenz’s theology of theosis and triune participation “in Christ” and through the Spirit yields an ecclesially oriented communal theo-anthropology. The final section takes up Grenz’s social imago and triune participation in relation to female/male mutuality in ecclesial participation and community. Chapter three discusses Grenz’s narrative theology and the development of a narrative imago. The first section overviews Grenz’s The Named God and the Question of Being and his development of the narrative of the divine name as the saga of the triune God, his further use of theosis, and the narrative imago arising within storied participation “in Christ” through the Spirit. The second section examines the continuity of Named God with Social God and argues that Grenz presents a revisioned social trinitarianism. The second section also considers Grenz and Ricoeur on the narrative self and proposes that Grenz’s ecclesial theo-anthropology now becomes a cruciform Christo-anthropology. The third section takes up the narrative imago and female/male mutuality and cruciformity as it arises from the ecclesial relation of storied and communal theotic triune participation. Chapter four treats the development of a Grenzian ecclesial imago and proposes a missional and hermeneutical ecclesiology. The first section presents Grenz’s ecclesiology as it is oriented towards mission and the connection of theosis, triune participation, and ecclesia. This section then proposes a missional grammar for the church as God’s ecclesial hermeneutics of community. The second section discusses potential charges of ecclesiological foundationalism, considers Grenz and Ricoeur on the summoned self, and extends Grenz’s theo-anthropology and Christo-anthropology into a missio-anthropology. The third section considers the mutuality and cruciformity of ecclesial “male and female” relation “in Christ” and through the Spirit, manifest in ecclesial friendship and hospitality, as the coming-to-representation and hermeneutics of community of the triune God. The conclusion offers a summary and possible avenues for further investigation.
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Sá, Waltenberg Lima de. "Fundamentos filosóficos para uma crítica e legítima aplicação do direito: o operar do círculo hermenêutico na compreensão jurídica." Pós-Graduação em Direito, 2014. https://ri.ufs.br/handle/riufs/4399.
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This work presents a new paradigm for legal hermeneutics, divorced from positivism and hence the legal doctrine. To do so, outlines the doctrinal framework that preceded the construction of the theoretical framework used here , the philosophical hermeneutics of Gadamer, whose keynote is in opposition to the method as the only means to get to the truth. When entering your analysis itself, seeks to work with the most important concepts, such as tradition, authority, pre-understanding and the fusion of horizons, in order to pave the way to understand what he describes as a circle hermeneutic, a key concept for the demarcation of the proposal developed here. On this, also seeks to make an evolutionary analysis of the proposals of the thinkers that preceded the gadameriano concept. Outlined the substance of
philosophical hermeneutics, we proceed to the analysis of its operation in legal interpretation, printing a critical reflection on the understanding in the application of law and, as a corollary, contributing to overcome the positivist paradigm and its aporias and as for the discussion about the legitimacy of judicial decisions. Thus seeks to clarify the contribution of Gadamer to legal thought, from his philosophical
hermeneutics to explain, justify and legitimize the path taken by the judge pronouncing judgments.A presente dissertação apresenta um novo paradigma para a hermenêutica jurídica, divorciado do positivismo e, consequentemente, da dogmática jurídica. Para tanto, delineia o arcabouço doutrinário que antecedeu a construção do marco teórico aqui utilizado, a hermenêutica filosófica de Gadamer, cuja tônica consiste na oposição ao método como único meio para se chegar à verdade. Ao ingressar em sua análise propriamente dita, busca trabalhar com os conceitos mais importantes, a exemplo da tradição, da autoridade, da pré-compreensão e da fusão de horizontes, com a finalidade de sedimentar o caminho para a entender aquilo que ele descreve como círculo hermenêutico, conceito-chave para o deslinde da proposta aqui desenvolvida. Quanto a este, também procura fazer uma análise evolutiva das propostas dos pensadores que precederam ao conceito gadameriano. Delineada a substância da hermenêutica filosófica, parte-se para a análise de seu operar na hermenêutica jurídica, imprimindo uma reflexão crítica sobre a compreensão no âmbito da aplicação do direito e, como corolário, contribuindo para a superação do paradigma positivista e suas aporias, bem como para a discussão acerca da legitimidade das decisões judiciais. Assim, busca explicitar a contribuição de Gadamer para o pensamento jurídico, partindo de sua hermenêutica filosófica para explicar, fundamentar e legitimar o caminho trilhado pelo julgador ao prolatar as decisões judiciais.
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Scheid, Carlos Eduardo. "A busca pela legitimidade da jurisdição penal frente às exigências do Estado democrático (e social) de direito: a necessidade de se alcançar a resposta constitucionalmente adequada (ao acusado e à sociedade) a partir de uma releitura do princípio acusatório." Universidade do Vale do Rio dos Sinos, 2012. http://www.repositorio.jesuita.org.br/handle/UNISINOS/4192.
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No seio de um Estado Democrático (e Social) de Direito, sobremaneira em países com modernidade em desenvolvimento, como o Brasil, o Poder Judiciário acaba ocupando um lugar de destaque na sociedade, sendo, em muitos casos, invocado para suprir a inércia dos demais Poderes (Executivo e Legislativo) no que tange à efetivação das políticas sociais, e também para dirimir conflitos cujos interesses pularam de um caráter puramente individual para um coletivo. Igualmente, modificou-se, no desenvolvimento das concepções de Estado, a relação do magistrado com a lei, na medida em que os novos textos constitucionais passaram a exigir uma filtragem da legislação federal, analisando-se seu conteúdo material. Em sede de Direito Penal, verifica-se a existência de uma crise por sua expansão. Seu direcionamento projetou-se para um campo de atuação verdadeiramente estranho à sua matriz iluminista/burguesa/individualista. Ou seja, atualmente, suas baterias estão voltadas ao combate de uma criminalidade que pretende lesar interesses coletivos e que, no mais das vezes, se desenvolve em um plano mais veloz e globalizado. Afora isso, avultam fatores outros (como a mídia e as normas penais em branco) que possibilitam e fomentam uma maior (e mais perigosa) discricionariedade ao magistrado no ato de decidir. Em síntese, o Direito Penal está em crise, mormente se levarmos em linha de conta seus mais variados influxos legislativos, que antecipam suas barreiras de proteção, dando-se-lhe caráter administrativo. Não obstante, verifica-se, no cotidiano acadêmico e forense brasileiro, um "estado da arte" gerado pelo positivismo jurídico, que gera uma "guerra de sentidos de todos os intérpretes contra todos os intérpretes", possibilitando inúmeras decisões dissociadas do sentido da Constituição Federal, sendo costumeiras inúmeras arbitrariedades e decisionismos. Enfim, as decisões judiciais têm importante relevo na quadra atual da história, porque a legitimidade do Poder Judiciário passa a ser analisada caso a caso, pelas partes e pela sociedade, por meio dos seus discursos justificativos. É, pois, dentro desse (complicado) cenário, que a presente tese se desenvolve no sentido de evidenciar como deve se concretizar a decisão judicial para, além de ser válida e legítima sob a perspectiva constitucional, vencer as crises acima aventadas. Para tanto, vale-se do método fenomenológico e da hermenêutica filosófica, encampando-se a teoria da resposta adequada à Constituição Federal, advogando-se em prol de uma decisão judicial fundada em uma (re)leitura do princípio acusatório.
In a (social) democratic State, especially in developing countries like Brazil, the Judiciary has occupied a prominent role in society. It is – several times – expected to act facing the inertia of the other powers (executive and legislative), regarding the effectiveness of social policies, and it is also expected to solve conflicts whose interests changed from a purely individual to a collective ground. Likewise, the relation of the magistrate with the law has changed, to the extent that the new constitutional texts require a federal filtering, their material content being analyzed. There is a crisis in Criminal Law, because of its expansion. Its goals have been changed for a field truly foreign to its original illuminist/bourgeois/individualistic nature. In other words, nowadays, their batteries are aimed at combating a kind of crime that aims at harming the collective interests and, in most cases, that is developing in a more globalized and a faster fashion. Apart from that, other factors are playing their role (as the media and the criminal blank laws), enabling and encouraging a greater (and more dangerous) discretion concering the magistrate when he or she acts. To sum up, Criminal Law is in crisis, especially if we take into account its various legislative inflows, anticipating its protective barriers, giving it an administrative nature. Nevertheless, in the day to day forensics and academic practice in Brazil, a “state of the art” generated by legal positivism is practiced, which generates a “war of the meanings where all interpreters are against all interpreters”, allowing many decisions to be dissociated from the Federal Constitution, and many arbitrary and customary decicionisms. Finally, judicial decisions have an important emphasis on the court’s current history, because the legitimacy of the judiciary shall be assessed case by case by the parties and society, through their justificative speeches. It is therefore within this (complicated) scenario that this thesis is developed, in order to reveal how court decisions should be implemented to be legitimate and valid under the constitutional perspective, and to overcome the crisis mentioned early. To this end, the phenomenological method and philosophical hermeneutics are called, expropriating the theory of adequate response to the Federal Constitution, advocating in favor of a judicial decision based on a (re) reading of the accusatory principle.
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Byle, Nicholas. "Gadamer and Nāgārjuna in Play: Providing a New Anti-Objectivist Foundation for Gadamer’s Interpretive Pluralism with Nāgārjuna’s Help." Scholar Commons, 2010. https://scholarcommons.usf.edu/etd/1584.
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Hans-Georg Gadamer rejects objectivism, the position that an interpreter may come to a single correct truth concerning any particular object, in favor of interpretive pluralism. What is not clear is how Gadamer grounds this position. This ambiguity leaves Gadamer open to multiple objectivist counters, ones which he would not wish to allow. The following argument, using a comparative and analytic approach, takes two concepts, pratītyasamutpāda (interdependence) and śūnyatā (emptiness), as they are deployed by Nāgārjuna to provide Gadamer with this much needed anti-objectivist foundation. Specifically, the new foundation is anti-realist in which interpreters and objects of interpretation are metaphysically empty, or devoid of independent existence, and are ultimately dependent on their “position” in a cultural and historical horizon. If there is no metaphysical object apart from the interpreter’s engagement with it, then there is no stable phenomenon to which objectivists may appeal.
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Heath, Hazel B. M. "The work of registered nurses and care assistants with older people in nursing homes : can the outcomes be distinguished?" Thesis, Brunel University, 2006. http://bura.brunel.ac.uk/handle/2438/6378.
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The need for Registered Nurses (RNs) in the long-term care of older people is being questioned, particularly in the context of nursing shortages, while suggestions for 'professionalising' Care Assistant (CA) roles are emerging. Despite ongoing debates about the importance of their work, research has so far been unable to provide an evidence-base for the outcomes of the work of either RNs or CAs in UK care homes. Using a multi-method interpretive approach, adopting a structure-process-outcome framework and grounded in the philosophical hermeneutics of Hans-Georg Gadamer, this qualitative research sought to illuminate the distinct contributions made by RNs and CAs to outcomes for older people in care homes. RNs and CAs from around the UK contributed 'significant' examples of their work for Phase 1 of the study and Phase 2 comprised researcher fieldwork (observation, interviews and documentary analysis) in three care homes around England. Participants included RNs, CAs, older residents, relatives, home managers and professionals working in the homes. The findings offer a rich and detailed analysis of the realities of the work, much of which takes place 'behind closed doors' and has been described to a limited extent in the literature. They suggest that the CAs' daily support helps residents to function and to feel valued, and that close, reciprocal, family-type relationships develop. The health knowledge and clinical expertise of good RNs is critical in determining residents' health outcomes, particularly in the long-term, and RNs' 24-hour 'perceptual presence' can make life or death differences in acute or emergency situations. RNs also influence the environment, atmosphere and quality of care in the home. In the context of the literature, the findings offer new insights into the role and contribution of RNs and CAs, the outcomes of their work and the priorities of residents. The study produced new models of RN and CA roles in care homes, encompassing dimensions not previously acknowledged in the literature or their job descriptions, and a new framework within which the outcomes of care for older people could be evaluated. The research offers a positive image of work with older people in independent sector care homes.
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Guimarães, Filho Gilberto. "O caráter narrativo da Constituição: identidade narrativa e Constituição justa a partir de Paul Ricoeur." Universidade do Vale do Rio dos Sinos, 2016. http://www.repositorio.jesuita.org.br/handle/UNISINOS/6209.
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Os estudos constitucionais têm como preocupação central a limitação dos poderes e a definição dos direitos fundamentais. A importância disto é inegável, porém, tal perspectiva tem por fundamento concepções liberais, contratualistas, que, aliadas à ciência, excluem do pensamento constitucional os elementos e consequências narrativas, simbólicas e poéticas deste modelo narrativo. Neste sentido, partiremos da teoria narrativa, especialmente por meio da identidade narrativa em Paul Ricoeur, para desvelarmos elementos ocultos do pensamento constitucional que ignora o caráter narrativo da Constituição. Para este trajeto, no primeiro capítulo compreenderemos o que é a narrativa, a sua relação com a nossa identidade enquanto seres que narram a si mesmos (homo fabulans) e a dialética entre a mesmidade e a ipseidade em Paul Ricoeur. Feito este passo, no segundo capítulo entraremos no debate sobre a Constituição democrática a partir do debate entre Hans Kelsen e Carl Schmitt, enfocando no pluralismo atomismo de Kelsen e na unidade do povo em Schmitt, para retomarmos o pensamento constitucional como um pensamento sobre uma narrativa política fundamental, identificarmos diversas questões como questões narrativas. No terceiro e último capítulo desdobraremos as consequências da pequena ética de Ricoeur, recolocando a questão da constituição democrática na busca do que seria uma Constituição justa e a sua relação circular com uma promessa coletiva que une a nação (elemento da constituição democrática schmittiana) e, ao mesmo tempo, garantindo o pluralismo (elemento da constituição democrática kelseniana). A Constituição justa como a que concilia uma narrativa comum e as diversas narrativas singulares, reconhecendo-as no plano político.
The constitutional studies have as a central concern about the Constitution the power limitation and the definition of fundamental rights. The importance of this is undeniable, however, this perspective is founded on liberal and contractualist ideas, which, together with science, exclude at the constitutional thinking narrative, symbolic and poetic elements and consequences. In this sense, we depart with the narrative theory, especially through narrative identity in Paul Ricoeur, in order to unveil hidden elements of the narrative character of constitutional thought. For this path, in the first chapter we understand what is narrative, its relationship to our identity as beings who narrate themselves (homo fabulans) and the dialectic between sameness and selfhood in Paul Ricoeur. Done this step, the second chapter will enter into the debate on democratic Constitution from the debate between Hans Kelsen and Carl Schmitt, focusing on atomism and pluralism in Kelsen and the unity of the people in Schmitt, to reconstruct the constitutional thinking such a thought about a politics fundamental narrative, identifying various issues as narratives issues. In the third and final chapter entering the consequences of Ricoeur’s Little Ethics, we replace the issue of democratic constitution in search of what would be a fair Constitution and its circular relationship with a collective promise that unites the nation (Schmittian democratic constitution element) and, at the same time ensuring pluralism (kelsenian democratic constitution element). The fair Constitution which combines a common narrative and several unique narratives, recognizing them politically.
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Junior, Roberto Angotti. "A busca da hermenêutica do justo à luz da teoria gadameriana." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/2/2139/tde-21092016-103915/.
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Pressuposto que a justiça é o problema maior da filosofia do direito trata o presente de investigar até que ponto o pensamento do filósofo alemão Hans-Georg Gadamer pode contribuir nesse sentido, considerando-se especialmente o momento da interpretação e aplicação da lei. Ao nosso ver, as ideias de O Grande Velho Homem da Filosofia, levam-nos, primeiramente, à inarredável conclusão de que não existe a possibilidade de uma única interpretação objetivamente sustentável, na medida em que o fenômeno jurídico não consegue ser abarcado pela lei. Mas isso Kelsen há muito havia mostrado-nos. Pretende-se por às claras, ainda, que, quem venha a se ocupar com a filosofia do direito, mais especificamente com interpretação e aplicação do direito, não pode ignorar temas como linguagem, pré-compreensão e tradição. Mais que isso: para nós, Gadamer, especialmente por intermédio da análise da phronesis aristotélica, descortina-nos a ideia de que legislar, agir e aplicar a norma ao caso concreto, de acordo com a funções política, ética e de interpretação e aplicação do direito, passam necessariamente pela noção de bem decidir, sendo coisas indissociáveis e oriundas do mesmo ethos e que ao invés de contentar-nos com soluções epistemológicas, deveríamos tentar desenvolver uma solução de cunho ontológico, como forma de possibilitar um maior controle da justiça no caso concreto, para nós revelada pela aproximação de \"ser\" e \"dever ser\".Assuming that Justice is the most important problem of laws philosophy, this study comes to investigate whither Hans-Georg Gadamer tought, a german philosopher, can contribute in this regard, especially considering the moment of Laws interpretation and application. To Our view, the ideas of \"The Grand Old Man of Philosophy\", lead us, first, to the unwavering conclusion that there is no possibility of a single interpretation objectively tenable, on the grounds that legal phenomenon cannot be encompassed by law. However, Kelsen had already shown us that a long time ago. Furthermore, it is intended to bring to light, that, who comes to mind with laws philosophy, more specifically with interpretation and law application, cannot ignore some topics as language, pre-understanding and tradition. More than that: for us, Gadamer, especially through the analysis of Aristotelian phronesis, reveal us the idea that legislate, act and apply the standard to an individual case, according to politics, ethics and laws interpretation and application function, pass necessarily through the notion of \"good decision\" being inseparable things and from the same ethos and, rather than being satisfied with epistemological solutions, we should try to establish an ontological solution, in order to enable a higher control of justice failure in concrete cases, revealed for us by the approach of \"is and ought.
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Tullio, Ariane Di. "Contribuições do projeto ProMEA na rede (São Carlos SP) à construção de identidade e à formação ambiental continuada de professoras do ensino básico." Universidade Federal de São Carlos, 2014. https://repositorio.ufscar.br/handle/ufscar/1819.
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Previous issue date: 2014-03-06Universidade Federal de Sao Carlos
This research was linked to the ProMEA Network project: an alternative to overcome some difficulties of environmental education (EE) in primary education. One of its methodological strategies consisted in selecting teachers to articulate municipal schools and the community in EE actions. Thus, a working group was formed/created, consisting of basic education teachers, educational managers / supervisors and this work´s author in the development of her doctoral research. We understand that the way it was designed and developed, especially with regard to reflection and dialogue on the practices among all participants, ProMEA Network also meant a process of formation of environmental educators imbedded in the scope of their activity. The objective of this research was to understand the ways in which a process of EE in a public school can contribute to the formation and construction of the identities of teachers as environmental educators. We also sought to understand the contributions of some specific aspects of the project: the environmental mappings and diagnosis and the watershed approach. The research project was approved by the Ethics Committee on Human Research of UFSCar (Decision 09/2012). The theoretical framework was the philosophical hermeneutics of Hans-Georg Gadamer and the dialogic pedagogy of Paulo Freire, according to which, we assume an intersubjective epistemology, in which knowledge is constructed on dialogue between the subjects about their experiences. Methods and techniques that allow dialogue between the subject and the interpretation of their language were used. The main trajectories of approximation of basic school teachers to EE have been the specialization and / or extension courses and the introduction of EE in their teaching practices. It is also important to emphasize the role of personal experiences and interpersonal relations that acquire new meanings in this process. The acting of environmental educators in the formal education needs to have an institutionalization that values EE in school and facilitates their work within the current structure. The dialogical and critical perspective of EE was highly valued because cooperation, dialogue and reflection among teachers about their practices and their role in school and in society as a whole were mentioned as important aspects in a formative environmental process. This process also needs to produce joy and satisfaction in school life, which favors changes in the professional and personal educators practices. From their EE practice, teachers build an ecological identity, notwithstanding heterogeneous and provisional, depending on opportunities for action, leading them to identify with the environmental ideals not only in the professional context, but also taking these ideas and practices for their personal daily lives. Therefore, in the school context, EE becomes a pathway to the environmental field, and the institutionalization of EE in basic education is essential for the continuity of the construction of this identity by the teachers and consequently environmental educational activities.
A presente pesquisa esteve vinculada ao projeto ProMEA na Rede: uma alternativa para superar algumas dificuldades da educação ambiental (EA) no ensino básico. Uma das suas estratégias metodológicas consistiu na seleção de professoras/es para atuação como articuladoras/es da EA entre as escolas municipais e a comunidade. Para tanto, foi constituído um grupo de trabalho, formado por professoras do ensino básico, gestoras educacionais e a autora deste trabalho no desenvolvimento da sua pesquisa de doutorado. Entendemos que, da maneira como foi concebido e desenvolvido, especialmente no que se refere à reflexão e ao diálogo sobre as práticas entre todas as participantes, o ProMEA na Rede também se constituiu em um processo de formação de educadoras ambientais em seu âmbito de atuação. Assim, o objetivo dessa investigação foi compreender as maneiras pelas quais um processo de atuação em EA em uma rede pública de ensino pode contribuir com a formação e a construção das identidades de professoras como educadoras ambientais. Também buscamos compreender as contribuições de algumas dimensões específicas do projeto: os mapeamentos e diagnósticos socioambientais e a abordagem da bacia hidrográfica. O projeto de pesquisa foi aprovado pelo Comitê de Ética em Pesquisa em Seres Humanos da UFSCar. Utilizamos como referencial teórico a hermenêutica filosófica de Hans-Georg Gadamer e a pedagogia dialógica de Paulo Freire, segundo os quais, assumimos uma pesquisa com epistemologia intersubjetiva, na qual o conhecimento é construído a partir do diálogo entre os sujeitos sobre as suas experiências. Foram utilizados métodos e técnicas que permitem o diálogo entre os sujeitos, bem como a interpretação da sua linguagem. As principais trajetórias de aproximação das professoras do ensino básico com a EA têm sido os cursos de especialização e/ou extensão na área e a inserção da EA na sua prática pedagógica. Também é importante ressaltar o papel das vivências pessoais e das relações intersubjetivas que adquirem novos significados nesse processo. A atuação de educadoras/es ambientais no ensino formal precisa contar com uma institucionalização que valorize a EA na escola e facilite o trabalho da/o educador/a dentro da estrutura vigente. A perspectiva dialógica e crítica da EA também foi bastante valorizada, pois a cooperação, o diálogo e a reflexão entre as professoras sobre suas práticas e seu papel na escola e na sociedade como um todo foram mencionados por elas como aspectos importantes em um processo formativo ambiental. Este também precisa ser produtor de alegria e satisfação no cotidiano escolar, o que favorece mudanças nas práticas profissionais e pessoais das/os educadoras/es. A partir da atuação em EA, as professoras constroem uma identidade ecológica, ainda que heterogênea e provisória, sujeita às oportunidades de atuação, passando a se identificar com o ideário ambiental não apenas no contexto profissional, mas também levando essas reflexões e práticas para suas vidas pessoais cotidianas. Portanto, no contexto escolar, a EA torna-se uma via de acesso para o campo ambiental, sendo que a institucionalização da EA no ensino básico é essencial para permitir a continuidade da construção dessa identidade por parte das/os professoras/es e consequentemente das ações educativas ambientais.
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Cortucci, Andréa Mancine. "Mutação constitucional, entre a interpretação e a Justiça Constitucional." Pontifícia Universidade Católica de São Paulo, 2016. https://tede2.pucsp.br/handle/handle/19606.
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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The present dissertation, based on the fact that the Constitution is in a constant dialectical process with the reality underlying it, reflects on the mutability of constitutional norms, especially in view of the numerous formal reforms (constitutional amendments) of the brazilian Constitution which are responsible not only for its desprestige, but also for the weakening of its normative force. This reflection is important for the understanding of the informal mechanisms of change of the Constitution (constitutional mutations), especially those promoted through interpretation, as the adequate and privileged way to adapt the current brazilian Constitution to the fact-concrete dynamics, guaranteeing its relevance in today's world. Assuming hermeneutic references, mainly Hans-Georg GADAMER's philosophical hermeneutics and Ronald DWORKIN's theory of constructive legal interpretation, parameters are defined to the constitutional mutation consistent with the preservation of normative force and constitutional integrity. It is demonstrated with this, within the parameterization of the phenomenon, that the interpretation of the Constitution, although exercised to update it, is not rooted in the discretion of its many different interpreters, especially its final interpreter, the Constitutional Court. It is also proposed to understand the newly acquired role of the Constitutional Court - and the objections that accompany it - in the contemporary constitutional reality and its relation to constitutional mutations. Once the traditional criticisms of the judicial institution (offense to the democratic principle, violation of Parliament's sovereignty and breach of the separation of Powers) have been dismantled and the procedural and substantive dimensions of its functional performance have been explored, it remains clear that the active and substantive role of Constitutional Court, based on the mutational interpretation of the constitutional norm, is the appropriate way to alleviate the serious differences and deficiencies still manifested in the brazilian social sphere
A presente dissertação partindo da constatação de que a Constituição está em constante processo dialético com a realidade a ela subjacente, reflete acerca do tema da mutabilidade das normas constitucionais, sobretudo diante das numerosas reformas formais (emendas constitucionais) à Lei Fundamental pátria que são responsáveis não apenas pelo seu desprestígio, mas também pelo enfraquecimento de sua força normativa. Essa reflexão mostra-se importante para a compreensão dos mecanismos informais de mudança da Constituição (mutações constitucionais), especialmente aqueles promovidos por meio da interpretação, como a via adequada e privilegiada para a adaptação do Texto Maior vigente à dinâmica fático-concreta, garantindo a sua relevância no mundo hodierno. Assumindo referenciais hermenêuticos, principalmente a hermenêutica filosófica de Hans-Georg GADAMER e a teoria da interpretação construtiva do Direito de Ronald DWORKIN, definem-se parâmetros à mutação constitucional condizentes com a preservação da força normativa e da integridade constitucionais. Demonstra-se com isso, vale dizer, com a parametrização do fenômeno, que a interpretação da Constituição, conquanto exercida para atualizála, não é radicada na discricionariedade de seus mais distintos intérpretes, mormente da sua intérprete derradeira, a Justiça Constitucional. Propõe-se também compreender o recém-adquirido papel do órgão exercente da jurisdição constitucional - e as objeções que o acompanham - na contemporânea realidade constitucional e a sua relação com as mutações constitucionais. Uma vez descontruídas as críticas tradicionais à instituição judiciária (ofensa ao princípio democrático, violação da soberania do Parlamento e quebra da separação dos Poderes) e ainda exploradas as dimensões processuais e substantivas referentes à sua atuação funcional, resta manifesto que a função ativa e substantiva da Judicatura Constitucional, fulcrada na interpretação mutativa da norma constitucional, é o caminho apropriado para minorar as graves diferenças e deficiências ainda manifestadas no seio social nacional
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Oestreich, Danton Guilherme. "Da hermenêutica musical: relações entre conteúdo e forma do belo musical a partir da leitura gadameriana do juízo estético." Universidade do Vale do Rio dos Sinos, 2016. http://www.repositorio.jesuita.org.br/handle/UNISINOS/5935.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Gadamer desenvolve sua ontologia da obra de arte recorrendo ao conceito de jogo para expressar o modo de ser obra da arte, salientando a importância de libertar o conceito do significado subjetivo que, desde a estética de Kant, prevaleceu para a abordagem da arte bela. A julgar pela natureza hermenêutica da sua investigação, ele parece ter em vista a intenção de contrapor a necessidade de uma mediação histórica do conteúdo da arte diante da noção estética que privilegia a simples distinção formal da arte. De fato, isto sugere um confronto com a noção de jogo livre das faculdades da imaginação e do entendimento de Kant que se refere ao estado ideal do ânimo quando este está inclinado a reconhecer algo como belo e que é autônomo de questões de conteúdo na perspectiva de uma distinção formal. Além disso, para Kant, no caso das obras de arte, a possibilidade de ajuizamento da beleza seria mediada pelo conceito de forma da arte em questão, onde a música acaba sendo definida como o “belo jogo das sensações do ouvido”. Cabe perceber, desta forma, que na música encontramos uma confluência das dimensões estética, hermenêutica e formal através do mesmo conceito de jogo, o que permite considerar a leitura gadameriana do juízo estético sob as peculiaridades da arte musical. Assim, o propósito deste estudo é averiguar a tensão existente entre uma consideração do belo musical enquanto dependente de uma autonomia estética ou enquanto dotado de questões de conteúdo para o qual a forma tem que ser referente. Esta situação problema será apresentada a partir da forma musical de um exemplo específico – a saber: o final da primeira sonata Royal Winter Music de Hans Werner Henze – para mostrar como aspectos da teoria kantiana e gadameriana podem ser significativos para a compreensão da experiência musical.
Gadamer develops its ontology of the artwork using the play concept to express the mode of being of the work of art, stressing the importance of freeing the concept from the subjective meaning that, since Kant's aesthetics, prevailed in the approach the beautiful art. Judging by the hermeneutic nature of his research, he seems to have in mind the intention of counteracting the need for a art content's historical mediation on the aesthetic notion that favors simple formal distinction of art. In fact, this suggests a confrontation with Kant's notion of free play of the faculties of imagination and understanding, referred to the ideal state of mind when it is inclined to recognize something as beautiful and autonomous from content issues in a perspective of formal distinction. Moreover, for Kant, in the case of works of art, the possibility of beauty judgment would be mediated by the concept of art form in question, where the music ends up being defined as the "beautiful play of ear sensations”. In this way, it should be noted that in music we find a confluence of aesthetic, hermeneutics and formal's dimensions through the same play concept, what allowing the consideration of Gadamer's reading of aesthetic judgment under the peculiarities of musical art. Thus, the purpose of this study is to ascertain the tension between a consideration of the musical beautiful as dependent on an aesthetic autonomy or as endowed with content issues for which the musical form has to be related. This problem situation is presented from the musical form of a specific example – namely: the end of the Hans Werner Henze's Royal Winter Music first sonata – to show how aspects of the theories of Kant and Gadamer can be significant for understanding the musical experience.
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Kerimov, Farhad. "Democratic pluralism as engagement and encounter : asymmetric reciprocity, reflexivity, and agonism." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/23298.
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This thesis shows how democratic politics requires a commitment to pluralism as engagement and encounter of the other in their otherness. I contend that it is necessary to commit to such an idea of pluralism because of the problem of incomplete understanding. I establish this premise by drawing on Hans-Georg Gadamer’s account of human finitude. Based on this premise, I argue that the instantiation of Gadamer’s principle of openness leads democratic politics to pluralism as engagement and encounter of the other. Further, I develop accounts of asymmetric reciprocity, reflexivity, and agonism as modes of democratic politics that instantiate the principle of openness. In chapter 1, I establish discourse as a necessary element for democratic politics by drawing from the way Jurgen Habermas uses ‘discourse ethics’ to address the problems of understanding in plural societies. In chapter 2, I demonstrate how incomplete understanding poses a problem for discourse and gives rise to interpretive conflicts by drawing from Gadamer’s account of human finitude. Here I also develop an account of openness as a suitable principle for beings with incomplete understanding based on Gadamer’s idea of hermeneutical experience. In chapters 3-5, I develop accounts of asymmetric reciprocity, reflexivity, and agonism as modes of democratic politics that instantiate the principle of openness. I do so by drawing from Iris Young’s, John Dryzek’s, and Chantal Mouffe’s approaches to the problems that plurality poses to discourse ethics and democratic politics.
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Metro-Roland, Dini. "Culture, dialogue, & multicultural education a philosophical hermeneutic approach /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3324526.
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Thesis (Ph.D.)--Indiana University, School of Education, 2008.Title from home page (viewed on May 12, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3086. Advisers: Jesse Goodman; Luise McCarty.
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Montague, Kristen M. "The Effects of the Holocaust for Six Polish Catholic Survivors and their Descendants." Antioch University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1363110299.
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Traesel, Clório Erasmo. "Filosofia e direito: a filosofia da consciência e o fenômeno jurídico." Universidade do Vale do Rio dos Sinos, 2011. http://www.repositorio.jesuita.org.br/handle/UNISINOS/4799.
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A História proporciona, em certa medida, um relato da sociedade na qual se está envolvido no presente. É naquela que está a possibilidade de respostas a certas inquietações, sem que tais respostas transbordem da sua condição de respostas para a de soluções. Mas olhar a História é, com efeito, olhar a tessitura e os vários “textos” que a formam. Os vários “eventos” devem ser considerados nesse contexto. No correr da História, no tempo e no espaço do Ocidente, ela sempre foi vista como uma sucessão de etapas, etapas vistas como mudanças que, por sua vez, decorriam de escolhas e supressões. O posterior, se não moralmente, ideologicamente superior ao anterior. Para essa narrativa ser possível, mister uma estrutura conceitual filosófica que representasse e justificasse os valores envolvidos nas escolhas: a Filosofia. A partir da filosofia grega, constitui-se um esteio justificador que permeou todas as demais instituições, especialmente o Estado e o Direito. Efetivamente as escolha são feitas; o que predomina, porém, jamais se demite da sua experiência anterior, pois não há rigorosamente nada de originário. O evento, seja o Estado, seja o Direito, sempre está vinculado ao contexto. Um contexto de ações, atitudes, de cultura, em um sentido amplo, envolvendo todos os comportamentos, modos de pensar e agir do homem; envolvendo o ethos; isso é o originário. Na dinamização da cultura é que se pode observar o valor das ações. O valor atribuído a elas é o critério usado para se proceder às escolhas e configura, portanto, o núcleo ético-mítico no espaço e no tempo da civilização ocidental. Se desde sempre se está em um mundo de escolhas, desde sempre se está num mundo prático. A Filosofia no entanto, transformada em metafísica, esconde essa questão originária da escolha, ao cindir a razão e subordinando a razão prática à razão teórica, na medida em que esta fornece os elementos estruturais necessários (transcendentes) para a formulação dos juízos. Cindir a razão é uma escolha, vinculada a um modo de agir, a uma atitude, a um ethos. Isso está repercutido na forma como a História é considerada (etapas sucessivas e superiores) e na fundamentação filosófica do Estado e do Direito. O exemplo da Modernidade é eloquente, pois, a pretexto de superar o Medievo, recupera materiais da Antiguidade clássica, sem dar-se conta, no entanto, que o Medievo sequer rompera com a Antiguidade. Assim, é possível olhar a História não na linearidade da sucessão de fases e períodos, mas como um desdobramento cultural em espaço definido. Esse ponto de vista permite identificar nas manifestações políticas (Estado) e jurídicas (Direito) a natureza das escolhas a partir da fundamentação filosófica. Estado e Direito, em que pese serem conquistas (no sentido positivo) da civilização ocidental, conservam a originariedade do ethos civilizatório. O desvelamento é possível a partir da filosofia hermenêutica ou da hermenêutica filosófica. Retirar o véu encobridor das relações, não apenas revela os tantos problemas sociais, deixa implícita uma contradição: mantém-se um discurso que substitui a realidade (o uno) pela aparência (a igualdade entre o uno e outro) e a verdade, com efeito, é entregue à retórica, ao argumento. A hermenêutica filosófica não é normativa, mas apenas por meio dela é que se pode dizer que desde sempre se está na razão prática, desde sempre se faz escolhas, na História e na Linguagem.
History provides, to a certain extent, a report of the society in which it is involved at the present. It is in that which is the possibility of responses to certain concerns, without which such answers exceeds its condition of answers to solutions. But looking at History is, in fact, look at the structure and the various "texts" that forms it. The various "events" should be considered in this context. In the course of History, time and space in the West, it has always been seen as a succession of steps, steps seen as changes which, in its turn, resulted from choices and omissions.The latter, if not morally, ideologically superior to the former. To be possible this narrative, it is necessary a philosophical conceptual framework that could represent and justify the values involved in the choices: Philosophy. From the Greek philosophy, is a mainstay justifier that permeated all the other institutions, especially the State and the Law. Effectively the choices are made; what predominates, however, never resigns from his previous experience, because there is absolutely nothing of originating. The event, being it the State, being it the Law, is always linked to the context. A context of actions, attitudes, culture, in a wide sense involving all behaviors, ways of thinking and acting of the human being, involving the ethos, that is original. In fostering the culture that it is possible to observe the value of the actions. The value assigned to them is the criteria used to make the choices and configures, therefore the ethical and mythical nucleus in both space and time of Western civilization. If since always one is in a world of choices, since always is in a practical world. Philosophy, however, turned into metaphysics, hides this original question of choice, splitting the reason and subordinating practical reason to theoretical reason, in so far as that it provides the necessary structural elements (transcendent) for the formulation of judgments. Split the reason is a choice, linked to a way of acting, to an attitude, to an ethos. This is reflected in the way history is considered (successive and superior stages) and the philosophical foundation of the State and Law. The example of Modernity is eloquent, thus the pretext of overcoming the Medieval period, recovers materials of classical antiquity, without realizing, however, that the Medieval period even broken with the antiquity. Thus, it is possible to look at History not in the linearity of the succession of phases and periods, but as a cultural unfolding in definite space. This point of view allows the identification of the political demonstrations (state) and legal (law) the nature of the choices from the philosophical foundation. State and Law, although being conquests (in the positive sense) of Western civilization, retain the originating of ethos civilization. The unveiling is possible from the hermeneutic philosophy or of philosophical hermeneutics. Remove the veil that covers the relationship, not only reveals the many social problems, but it is implicit a contradiction: it remains a discourse that replaces the reality (the sole one) by the appearance (equality between the one and another) and the truth, indeed, is given to rhetoric, to the argument.The philosophical hermeneutics is not normative, but only through it is possible to say that since one is always in practical reason, one always makes choices, in the History and Language.
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Haho, A. (Annu). "Hoitamisen olemus:hoitotyön historiasta, teoriasta ja tulkinnasta hoitamista kuvaviin teoreettisiin väittämiin." Doctoral thesis, University of Oulu, 2006. http://urn.fi/urn:isbn:9514282590.
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Abstract The present study investigates phenomena of caring from the point of view of nursing work in the Western society, approaching the topic from historical and theoretical frames of reference. The historical frame of reference is an entity where descriptions of the concepts and phenomena of nursing, nursing ethics and caring are explored from the point of view of hermeneutic interpretation of history. Data from an earlier period include publications, text books and research papers from the years 1903–1938 on nursing in Finland, nursing ethics and caring and also material on the life work of Ms. Naima Kurvinen (1876–1933), matron at the Oulu Province Hospital. Data from a later period consist of articles, literary work and research papers on nursing work, nursing ethics and caring from the years 1979–2004. The theoretical frame of reference will here be approached from the points of view of phenomenology and philosophical hermeneutics. The data include philosophical literature on phenomenology, philosophical hermeneutics, and the essence, ethics and knowledge of humanity. Heidegger's philosophy of the mind of being proved to be a central theory in interpreting the phenomenon of caring. Morality, autonomy and universality were the three theoretical statements of caring found in the study. Central characteristics describing the moral essence of caring were grouped under four theses as follows: 1. Moral statements describing caring are normative, i.e. they contain moral principles which guide our actions. The good of another individual emerged as the expressed function of caring. 2. Some values, such as humaneness, dignity, health, and well-being can intuitively be named as the good within caring. 3. The act of caring is to place oneself to take care of another person. This is based on freedom, authentic presence and ability to assume another person's preferences. The combination of these qualities describes altruism within caring. 4. The humane essence of man and interaction with others include ethical meanings of caring. Caring is action that protects, maintains and enriches life and involves hope. The autonomous nature of caring is here described with the following three theses: 1. The autonomy of caring signifies the nurse's independence and the special nature of the context. Knowledge and the ability to place oneself to take care of another person are essential prerequisites. 2. The practical knowledge of caring is ethical in nature. 3. Prerequisites explaining caring, such as ethicality, knowledge, and awareness and meanings of nursing describe the phenomenological features of caring, making the act of caring an autonomous one. The following two theses are used to argue for the universal essence of nursing: 1. Our humane and historical qualities are part of universally recognized humane values. Concern represents the manner of being within caring, describes meanings and values given to it and, finally, attaches one's awareness to the real world. 2. The moral of caring is universal in natureTiivistelmä Tarkastelen tässä tutkimuksessa hoitamisen ilmiötä länsimaisen hoitotyön näkökulmasta. Tutkimuksen lähestymistavaksi valitsin historiallisen ja teoreettisen viitekehyksen. Historiallinen viitekehys on kokonaisuus, jossa hoitotyön, hoitoetiikan ja hoitamisen käsitteiden ja ilmiöiden kuvaukset muodostavat historiallisen aineiston, jota tarkastelen hermeneuttisen historiantulkinnan näkökulmasta. Varhaisempi aineisto sisältää suomalaista hoitotyötä, hoitoetiikkaa ja hoitamista käsitteleviä julkaisuja, oppikirjoja ja dokumentteja vuosilta 1903–1938 sekä Oulun lääninsairaalan ylihoitajatar Naima Kurvisen (1876–1933) elämäntyöhön liittyvän aineiston. Myöhäisempi aineisto koostuu hoitotyötä, hoitoetiikkaa ja hoitamista käsittelevistä artikkeleista, teoksista ja tutkimuksista vuosilta 1979–2004. Historiallinen viitekehys on opastanut minua hoitamisen alkuperäistä luonnetta esittävien kysymysten etsimisessä, tutkimuskohdetta kuvaavan aineiston löytämisessä ja sen hedelmällisessä tulkitsemisessa. Teoreettisen viitekehyksen tarkastelunäkökulmiksi valitsin fenomenologian ja filosofisen hermeneutiikan. Aineisto sisältää fenomenologiaa ja filosofista hermeneutiikkaa sekä ihmisyyden olemusta, etiikkaa ja tietoa käsittelevää filosofista kirjallisuutta. Teoreettinen viitekehys mahdollisti tutkimuskulun ymmärtämisen sekä sen esittämisen. Heideggerin olemisen mielen filosofia osoittautui keskeiseksi teoriaksi hoitamisen ilmiön tulkitsemisessa. Hoitamisen ensimmäisen väittämän, moraalisuuden, ominaispiirteet esitän seuraavissa teeseissä: 1. Hoitamista kuvaavat moraalilausumat ovat normatiivisia eli ne sisältävät toimintaa ohjaavia moraaliperiaatteita. Niissä ilmaistu hoitamisen funktio on toisen ihmisen hyvä. 2. Joitakin arvoja voidaan nimetä intuitiivisesti hoitamisen hyvän määritelmiksi. Näitä ovat inhimillisyys, arvokkuus, terveys ja hyvinvointi. 3. Hoitaminen on asettautumista toisen ihmisen hoitamiseen. Asettautumisen perustana on vapaus ja autenttinen läsnäolo sekä kyky toisen preferenssien omaksumiseen. Nämä ominaisuudet yhdessä kuvaavat altruismia hoitamisessa. 4. Ihmisen inhimillinen olemus ja kanssakäyminen toisten ihmisten kanssa sisältävät hoitamisen eettisyyden merkityksiä. Hoitaminen on elämää suojelevaa, ylläpitävää ja rikastavaa sekä toivoa sisältävää. Toisen väittämän, autonomisuuden, olemusta kuvaavat ominaispiirteet esitän seuraavasti: 1. Hoitamisen autonomisuus tarkoittaa hoitajan itsenäisyyttä ja kontekstin erityislaatuisuutta. Tieto ja asettautuminen ovat sen välttämättömiä ehtoja. 2. Hoitamisen praktinen tieto on eettistä. 3. Hoitamista perustelevat ennakkoehdot, kuten eettisyys, tieto ja tiedostaminen sekä hoitamisen merkitykset, kuvaavat hoitamisen fenomenologisia ominaisuuksia. Nämä tekevät hoitamisesta autonomisen. Hoitamisen universaalia olemusta perustelen kahden teesin avulla: 1. Ihmisen inhimilliset ja historialliset ominaisuudet kuuluvat yleismaailmallisesti esiintyviin humaanisiin arvoihin. Huoli ilmentää hoitamisen olemisen tapaa, kuvaa sille annettuja merkityksiä ja arvoja sekä kiinnittää tietoisuuden reaaliseen maailmaan. 2. Hoitamisen moraalin luonne on yleinen