Journal articles on the topic 'Philosophical hermeneutics'
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Bielskis, Andrius. "NAUJOS HERMENEUTIKOS SAMPRATOS LINK: GENEALOGIJA VERSUS HERMENEUTIKA." Problemos 73 (January 1, 2008): 48–59. http://dx.doi.org/10.15388/problemos.2008.0.2019.
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Straipsnyje analizuojami Hanso Georgo Gadamerio ir Alasdairo MacIntyre’o hermeneutinės filosofijos koncepcijos bei Nietzsche’s genealogijos skirtumai. Teigiama, kad Ricoeuro pagarsėjusi skirtis tarp tikėjimo ir įtarumo hermeneutikų klaidina, jei Nietzsche’s genealogija suprantama ir interpretuojama ontologiškai. Užuot Nietzsche’s filosofiją supratus kaip įtarumo hermeneutiką, kur kas tikslingiau Nietzsche’s ir Foucault interpretacinę filosofiją suprasti taip, kaip ją supranta patys autoriai, t. y. kaip genealogiją. Atskiriant gadamerišką hermeneutiką ir nyčišką genealogiją ir perinterpretuojant Gadamerio hermeneutiką MacIntyre’o tradicijos-nulemtos ir tradiciją-formuojančios filosofijos koncepcijos plotmėje, galima suformuluoti alternatyvią hermeneutikos sampratą. Straipsnyje teigiama, kad hermeneutika turi būti suprantama kaip tiesiogiai susijusi su tradicija, t. y. hermeneutika ne tik moraline ir intelektualine prasme priklauso nuo tradicijos, bet ir leidžia ją tęsti. Pagrindiniai žodžiai: hermeneutika, genealogija, tradicija, ontologija, valia galiai.Towards a New Account of Hermeneutics: Genealogy versus Hermeneutics Andrius Bielskis SummaryThe essay analyses the difference between Hans-Georg Gadamer’s and Alasdair MacIntyre’s conceptions of hermeneutic philosophy, on the one hand, and Nietzschean genealogy, on the other. It argues that Ricoeur’s famous distinction between ‘hermeneutics of faith’ and ‘hermeneutics of suspicion’ in the light of the ontological reading of Nietzsche’s genealogy is misleading. Rather than trying to understand Nietzsche’s philosophy as the hermeneutics of suspicion, it is more accurate to see Nietzsche’s and Foucault’s interpretive philosophy in terms of genealogy. The contrast between Gadamerian hermeneutics and Nietzschean genealogy, the one hand, as well as reading Gadamer hermeneutics in the light of MacIntyre’s conception of tradition-constituted and tradition-constitutive philosophical inquiry, on the other, allow us to formulate an alternative conception of hermeneutics. The essay argues that hermeneutics is inevitably linked to tradition: hermeneutics depend on and draws its moral and intellectual resources from tradition as well as determines and continues tradition further.Keywords: Hermeneutics, genealogy, tradition, ontology, will to power.: Calibri, sans-serif;">
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V. O. Dubinina. "METHODOLOGY OF PHILOSOPHICAL HERMENEUTICS IN THE SOCIAL SCIENCES." Science Review, no. 2(19) (February 28, 2019): 25–31. http://dx.doi.org/10.31435/rsglobal_sr/28022019/6366.
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The purpose of the paper is to determine the key strategies for applying the methodology of philosophical hermeneutics in social sciences, which is realized in solving of the following tasks: 1)to determine theoretical conditions for the turn of philosophical hermeneutics towards applied social research; 2)to identify key concepts and techniques of philosophical hermeneutics, relevant to the measurement of actual social phenomena; 3) to outline the logic of application of the elements of philosophical hermeneutics within social science. Methodology of the research is formed by methods of immanent critique of philosophical discourse, adapted to the subject horizon of social studies. Scientific originality of the paper is expressed in the following statements: 1) the theoretical conditions for the applied turn of philosophical hermeneutics include the pragmatic critique of ontologization of the hermeneutic circle, that is, the reinterpretation of philosophical hermeneutics contrary to the key guidelines of its founders (M. Heidegger, H.-G. Gadamer); 2) key concepts and techniques of philosophical hermeneutics, relevant to the measurement of actual social phenomena, are the hermeneutic circle and self-understanding, hermeneutical reduction and destruction; 3) the logic of the applied use of the elements of philosophical hermeneutics in the context of social science involves correlation of the structure of the research with the hermeneutic structure of self-understanding, inherent in the subject under investigation. Conclusion: The study of the conditions of the applied turn of philosophical hermeneutics proved the fundamental importance of setting the problem of the synthesis of fundamental and applied science.
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Lee, Kyeong-bae. "Hermeneutical Philosophy and Philosophical Hermeneutics." Korean Philosophical Society 142 (May 23, 2017): 165–91. http://dx.doi.org/10.20293/jokps.2017.142.165.
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Pathirane, Henrik. "Philosophical Hermeneutics and Urban Encounters." Open Philosophy 3, no. 1 (September 1, 2020): 478–92. http://dx.doi.org/10.1515/opphil-2020-0136.
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AbstractThe paper applies Gadamerian hermeneutics to everyday situations of nonverbal social interaction in the urban space. First, relevant aspects of urban encounters are briefly discussed with philosophical hermeneutics’ relation to nonverbal communication and bodily understanding. Second, hermeneutic understanding is presented as conversation, and the ethical implications of hermeneutics are articulated: as philosophical practice, Gadamerian hermeneutics is about intensifying the voice of the other. There is a demand for mutual openness towards otherness. Connected to this attitude required for hermeneutic encounters are the ideas of a cosmopolitan public sphere and an inclusive hermeneutic community. After attending to these, the value of specifically urban encounters can be articulated. Urban context and built environment can in good circumstances assist in encountering the other hermeneutically. The passing communicative situations can be negotiations of meanings and values, instances of public sphere. The urban mass society with its crowds has potentiality to enact an inclusive hermeneutic community. To conclude, the consequences of our failures to engage hermeneutically with each other are discussed in a plea for hermeneutic openness.
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Ipperciel, Donald. "Contribution to a Hermeneutical Pedagogy." Symposium 26, no. 1 (2022): 37–61. http://dx.doi.org/10.5840/symposium2022261/23.
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This article argues that philosophical hermeneutics, despite its onto-logical character, can inform higher education teaching in a mean-ingful way. After discussing theoretical aspects of philosophical her-meneutics, focus will turn to pre-understandings and historically ef-fected consciousness. These concepts will lead to hermeneutics’s transformative nature, with the notion of openness serving as a com-mon thread. The review of three further concepts of philosophical hermeneutics—hermeneutical experience, authentic dialogue, and Bildung—will provide insight into openness as a vanishing point without being a culmination. Parallels to Mezirow’s method of trans-formative learning will be drawn and the concept of Bildung, central to philosophical hermeneutics, will be considered through the Hum-boldtian lens to better extract its practical implications, which lay beyond Gadamer’s theoretical focus. Finally, the last section will ce-ment the applicative intent of the article by presenting concrete teaching practices that low from philosophical hermeneutics.
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Syafieh, Syafieh. "PERKEMBANGAN TAFSIR FALSAFI DALAM RANAH PEMIKIRAN ISLAM." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 2 (March 19, 2018): 140. http://dx.doi.org/10.32505/tibyan.v2i2.385.
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This article will explain about the development of philosophical interpretation from classical to modern era. The emergence of the medieval philosophical interpretation has provided a new insight into the development of interpretation. The existence of this style of philosophical interpretation is also the "gateway" of the advancement of thought in Islam. In the modern century came a new method of interpretation with a philosophical approach that is hermeneutic discourse. In the study, hermeneutical methods contain hermeneutical circles that should not be excluded one of them, namely text (text), author or author (outhor), and reader (reader) with text, context and contextualization. However, the discourse of hermeneutics has contributed greatly to the development of interpretive thought in the Islamic world. When hermeneutics is practiced in Islam. Hermeneutic interpretation not only understands the meaning of the Qur'anic text as God's word or context, but also on how the interpretation of the Qur'an as the spirit of the Muslim community to change its society for the better and the best.
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Mickevičius, Arūnas. "EMILIO BETTI VERSUS HANSAS-GEORGAS GADAMERIS: HERMENEUTINIO PRASMĖS SUPRATIMO DILEMA." Problemos 82 (January 1, 2012): 139–52. http://dx.doi.org/10.15388/problemos.2012.0.732.
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Straipsnio tikslas – apibrėžti Emilio Betti vartojamas sąvokas, eksplikuoti pagrindines jo metodinės hermeneutikos nuostatas, nurodyti esmines jam rūpimas hermeneutinių tyrimų problemas ir išryškinti Betti „metodinės hermeneutikos“ bei Hanso Georgo Gadamerio „filosofinės hermeneutikos“ esminius skirtumus ir nesutarimus. Betti priėjo kaltinamąją išvadą, kad Gadameris interpretuojamojo autoriaus objektyvią reikšmę pavertė interpretuojančiojo subjektyviu ir istoriškai kintančiu reikšmingumu, atvedusiu į reliatyvizmą. Straipsnyje pirmiausia įrodinėjama, kad autoriaus arba „objekto autonomijos“ prasminis krūvis prieš Betti valią dėl „perimančio rūpinimosi“ pranyksta ir persikelia į interpretatoriaus, kuris yra įsigyvenęs į objektyvumą, sąmonės plotmę. Taip jis tampa priklausomas nuo interpretatoriaus rekonstruojančių užmojų, kuriuos lydi tam tikri metodologiniai sumanymai. Kai Betti pabrėždamas „objekto autonomijos“ svarbą teigė, jog „svetimos dvasios“ objektyvumas pasiekiamas per interpretatoriaus kongenialų įsigyvenimą į ją – Aš įsigyvenimą į Tu, – jis tam tikru atžvilgiu „svetimai dvasiai“ ne suteikė objektyvųjį „svorį“, bet jį atėmė. Kitaip tariant, ne sustiprino, bet susilpnino dvasios autonomiją. Antra, nepagrįsta laikoma Betti išvada, kad gadameriškasis interpretatorius, remdamasis „pilnaties numatymu“, užgrobia tiesos monopoliją, kuri jam tampa jei ne nuosavybe, tai kontrolės instancija. Trečia, nepagrįsta laikoma Betti išvada, jog Gadamerio „filosofinė hermeneutika“ paneigia „objekto autonomiją“ ir todėl veda prie reliatyvizmo. Gadamerio „filosofinė hermeneutika“ numato teksto prasminio turinio autonomiją – ne tik interpretatoriaus, bet ir kūrybos autoriaus bei pirminio skaitytojo atžvilgiu. Ketvirta, teigiama, jog Gadamerio hermeneutinio supratimo efektas yra tas, kad jis ne subjektyviai iškreipia prasmės ar tiesos objektyvumą, kaip norėjo parodyti Betti, bet išskleidžia ir apnuogina interpretacijos subjektyvumą – kaip teisėtą arba neteisėtą – to, kas buvo parašyta ar pasakyta, atžvilgiu.Pagrindiniai žodžiai: interpretacija, supratimas, prasmė, E. Betti „metodologinė hermeneutika“, H. G. Gadamerio „filosofinė hermeneutika“. Emilio Betti versus Hans-Georg Gadamer: the Dilemma of Hermeneutical Understanding of MeaningArūnas MickevičiusSummaryThe paper aims to define the terms used by Emilio Betti, explicate the basic attitudes and the essential problems of his methodical hermeneutics, and highlight fundamental differences and disagreements between Betti’s “methodical hermeneutics” and Hans-Georg Gadamer’s “philosophical hermeneutics”. Betti came to the indictment that Gadamer turned the objective meaning of the author to subjective and historical significance which had led to relativism. The paper first argues that objective meaning of the author or the “autonomy of the object”, against the will of Betti, disappears and moves to the realm of consciousness of the interpreter. When Betti claimed, emphasizing “autonomy of the object”, that objectivity of the “alien spirit” is achieved through the interpreter’s congeniality, he has not strengthened but weakened the autonomy of the spirit. Second, Betti is wrong in stating that Gadamer’s interpreter, referring to the “anticipation of the fullness”, occupies the monopoly of the truth of which he becomes the instance of ownership or control. Third, Betti is wrong in stating that Gadamer’s “philosophical hermeneutics” denies the autonomy of the object, and thus leads to relativism. Gadamer’s “philosophical hermeneutics” provides the autonomy of the text not only with respect to the interpreter, but also with respect to the creativity of the author and the primary reader. Fourth, the article states that the effect of Gadamer’s hermeneutical understanding is that it does not subjectively distort the meaning of truth or objectivity, as Betti wanted to show, but expands and exposes the subjectivity of interpretation – as a legitimate or illegitimate – with respect to what has been written or said.Keywords: interpretation, understanding, meaning, E. Betti’s methodological hermeneutics, H.G. Gadamer’s philosophical hermeneutics.
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Vlăduțescu, Ștefan, Xenia Negrea, and Dan Valeriu Voinea. "Main Elements of H.-G. Gadamer’s Communication Hermeneutics." Coactivity: Philosophy, Communication 25, no. 1 (September 20, 2017): 135–44. http://dx.doi.org/10.3846/cpc.2017.277.
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This study explores the communication articulations of Hans-Georg Gadamer’s hermeneutics. The research method that was used is a mix between the meta-analytic method, comparative method and hermeneutic method. It starts from the assumption that in order to understand the communication universe, this has to be judged in relation with some pre-determined axes. The corpus of analysis is hermeneutical work of Gadamer. We prove that, founder of the philosophical hermeneutics, Gadamer is also one of the founders of communication hermeneutics. The thetic articulation radiography of the Gadamerian work highlights that activities of hermeneutics inevitably occur within communication; communication includes strong interpretive-hermeneutic flows. Gadamer considers the interpretation as an intrinsic process of communication: no communication can exist without interpretation. The work reveals as main elements of Gadamerian hermeneutic conception of communication: universality of interpretation (of reason, language and understanding), hermeneutical situation (addressing, fusion of horizons), the principle and the canon of interpretation.
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Kakkori, Leena. "Hermeneutics and Phenomenology Problems When Applying Hermeneutic Phenomenological Method in Educational Qualitative Research." Paideusis 18, no. 2 (October 16, 2020): 19–27. http://dx.doi.org/10.7202/1072329ar.
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Hermeneutic phenomenology is a research method used in qualitative research in the fields of education and other human sciences, for example nursing science. It is a widely used method example in Scandinavia, and Van Manen is well known for his hermeneutic phenomenological method. In many studies the hermeneutic phenomenological method is inarticulate or ambiguous. Researchers generally lack a common understanding of what this method actually is. One reason for that is that the expression “hermeneutic phenomenological method” is contradiction in terms. Hermeneutics and phenomenology have their own distinct history. Hermeneutics and phenomenology as philosophical disciplines have their own distinct aims and orientations. Hermeneutic is orientated to historical and relative meanings. Phenomenology in Husserlian sense is orientated to universal and absolute essences. Martin Heidegger connects hermeneutics and phenomenology in very sophisticated manner as hermeneutical phenomenology and he provides a very specific definition of his brand of phenomenology. For Heidegger, hermeneutical phenomenology is the research of the meaning of the Being as a fundamental ontology. However, this kind of phenomenology is of no use for educational qualitative research.
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William Oliverio,, L. "Contours of a Constructive Pentecostal Philosophical-Theological Hermeneutic." Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 35–55. http://dx.doi.org/10.1163/17455251-02901003.
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Development of Pentecostal hermeneutics continues to benefit from further consideration of the roles general philosophical and theological hermeneutics play in the formation of Pentecostal hermeneutics of Scripture and life. This article pictures a Pentecostal philosophical-theological hermeneutical paradigm by sketching the contours of a broad hermeneutical realist program for Pentecostal interpretive structures. It commends a dialectical structure which recognizes the thoroughgoing contextuality of human understanding with attendant linguistic-symbolic encultured categories of knowing in interpretive relation with the ontic, which, for Pentecostal Christian hermeneutics especially, includes divine revelation. The article further commends a theological narrative of epochal moments in salvation history – Creation-Incarnation-Pentecost-Eschaton – to provide an overarching theological structure which is complementary with already prominent Pentecostal governing theological narrations.
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Дубініна Віра Олександрівна. "ГЕРМЕНЕВТИЧНА ІНТЕРПРЕТАЦІЯ ЯК ПОРЯДОК ДИСКУРСУ." International Journal of Innovative Technologies in Social Science, no. 4(25) (May 31, 2020): 3–7. http://dx.doi.org/10.31435/rsglobal_ijitss/31052020/7054.
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The modern philosophical hermeneutics is considered in the context of ideas about the transformation of discursive practices and their influence on the formation of philosophical theories. Hermeneutics as a theory of understanding and interpretation itself acts as a family of discursive strategies, conditionally combined into a single whole and representing a new type of communication with the primary source of philosophical knowledge, which is especially important for understanding its individual components. The relationship of philosophical hermeneutics with the philosophy of language and the theoretical uncertainty of the most important elements of hermeneutic discourse are shown. In this article, we combine the idea of philosophical hermeneutics, as it developed in German philosophy of the XIX-XX centuries. with the notion that every philosophical theory, not to mention philosophical directions, develops, establishes a new, own order of discourse and that it is philosophical hermeneutics that is this new order that is somehow present in all directions of twentieth-century philosophy without exception: phenomenology, analytical philosophy, Marxism, psychoanalysis, etc. This interpretive discourse penetrates the flesh and blood of modern philosophy, being its quintessence and main motive.One can imagine the space of interpretation as a certain common space of the collective unconscious in which each interpreter, as a dreamer, moves along its own path, i.e. this interpreter’s dream is something larger, larger than what each of us sees in a dream. Then the figure of the coordinator, meta- interpreter, moderator, standing above individual interpretations, arises or becomes in demand.For all its ambiguity and vagueness of its theoretical foundations, philosophical hermeneutics undoubtedly seeks to constitute itself as a discursive norm, absorbing and subjugating all other speech practices. This allows us to talk about the hermeneutic paradigm of modern philosophy, the ideal of discourse, developing since antiquity and finding its embodiment and resolution in a wide range of modern philosophical theories. In a certain sense, one can speak of hermeneutics as a specific agent that penetrates into the very depths of interpretation schemes and methodologies. Perhaps this position of hermeneutics may cause criticism and suspicions of inescapable totality and peculiar repressiveness if the very nature of hermeneutic discourse did not contradict this point of view. Hermeneutics, by definition, opposes any violence against interpreted material, striving to reflect the whole spectrum of possible meanings and definitions.
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Portocarrero, Maria Luisa. "Andrzej Wierciński, Existentia Hermeneutica: Understanding as the Mode of Being in the World, LIT, Zürich 2019, pp. 512 (rev.)." Studia Philosophiae Christianae 56, no. 1 (March 31, 2020): 157–60. http://dx.doi.org/10.21697/spch.2020.56.1.33.
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Andrzej Wierciński’s "Existentia Hermeneutica: Understanding as the Mode of Being in the World" is absolutely innovative in its reflection on the hermeneutic relationship between philosophy and theology. It represents a profound analysis of the whole tradition of philosophical hermeneutics and Catholic theology, which drew upon the former for a new account of the problematic of faith.
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Dubinina, Vira. "The structure of hermeneutic experience." Grani 23, no. 3 (March 4, 2020): 57–63. http://dx.doi.org/10.15421/172025.
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The applied aspects of philosophical hermeneutics in connection with the formation of a special hermeneutic space in modern humanitarian culture are considered. The concept of meaning and understanding inherent in the ancient philosophical tradition is analyzed, the terminological aspects of the concept of understanding in its practical plane are considered. The hermeneutic method and its use in the analysis of specific semantic formations is associated with the concept of metaphor, which can be considered as a mediastinum of hermeneutic experience.Hermeneutics is a special aspect or turn in the development of European philosophy, which includes all other levels: ontology, epistemology, transcendental phenomenology and language philosophy. It is language that is the source from which the very possibility of hermeneutics arises. Language is the medium of hermeneutic comprehension of the world and today we observe in modern philosophy the situation of the formation of hermeneutical environment, a special semantic space in which we comprehend all the philosophical systems of the past and present.The hermeneutics constantly raises the question: is understanding possible in principle? It is not even a matter of whether we can understand Hesiod or the Bible. The question is whether we can understand ourselves and what this actually means. How adequate is the expressed meaning to the subject himself? The fundamental basis of hermeneutics, its ability and its necessity is the presence of external and internal in a word, speech, sign, etc. The presence of hidden meaning, metaphoricality, connotations, polysemy, personal meaning, etc. – this makes hermeneutics possible, even regardless of its real achievements. Here the principles of F. Schleiermacher are quite appropriate: 1. Everything that is subject to interpretation should be determined only from the language of the author and the original circle of readers. 2. The meaning of every word in a given place should be determined by its connection with the meaning of the context. For example, the Greek logos may mean, in various contexts, reason and law, prose and the Savior, which is, in general, a traditional problem of translation and translators.As a result, it should be noted that the problem of stratification of hermeneutic experience is fundamental for understanding the very essence of hermeneutics. This experience is not a separate form of it, at present we can talk about the fact that it permeates all humanitarian knowledge, which allows us to talk about the formation of a special hermeneutic cultural, semantic, semantic space in which any person should make sense. This attitude allows a completely different look at the role and tasks of hermeneutics on the way of turning it into a universal philosophical methodology.
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Shin, Chung-Shig. "A Study of the Possibility of the Hermeneutical Approach of Public Administration." Korean Association of Governance Studies 32, no. 2 (June 30, 2022): 187–217. http://dx.doi.org/10.26847/mspa.2022.32.2.187.
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A hermeneutical study in the realm of social sciences is on the way to expanding its realm variously. Theorists under the hermeneutical tradition mainly focus on ‘praxis’ as a self-interpretation within the historical contexts of social actors. A vital factor of the hermeneutical logos is thus contextualized self-interpretation. This article attempts to explain the application of Hans-Georg Gadamer’s ‘philosophical hermeneutics’ to the realms of public administration by focusing on the framework of ‘local narrative.’ This framework might consist of meaning, action, agency, structure, institution, and even power. Its ultimate goal never aims to make the “grand” narrative. Rather it attempts to reach the deeper understanding of the things within the realm of public administration. The guidance of a narrative weaving various efforts for understanding, effective communication, holism might be actualized by our localized knowledge and partial perspectives founded upon the hermeneutic circle, the historically effected consciousness and the lingusticality of understanding in Gadamer’s philosophical hermeneutics.
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Khasri, M. Rodinal Khair. "Hermeneutic circle in digital literation and its relevance as an antidote to hoax." Informasi 49, no. 2 (January 10, 2020): 113–24. http://dx.doi.org/10.21831/informasi.v49i2.27981.
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This article presents the results of the observations about digital literacy that were studied philosophically through Gadamer's hermeneutic approach. The reason for using this approach is to achieve an understanding of how the subject and its history play a role in the digital literacy process, where ontologically, the content of information has been visualized into the digital world so that a philosophical understanding is needed in understanding the virtual reality. This research is included in the classification of qualitative research with an analysis with three stages, namely reducing data that is very general and broad in a more specific form, and relevant to digital literacy and hermeneutics; then classifies the dimensions of digital literacy so that it is easy to determine the dimensions of the hermeneutics; interpret digital literacy to clarify the dimensions of hermeneutics in it, and concludes and draws relevance to efforts to overcome hoaxes. The results obtained from this study are on a hermeneutical analysis of the process of digital literacy as a catalyst for peace, that equalizing the elimination of discrimination at the historical-ego level can be achieved through the application of hermeneutical digital literacy that is by promoting dialectical historical understanding, where contemporary history dialecticism with the history of the past which is often claimed by certain groups as the heyday and the fruit of their work.Artikel ini mempresentasikan tentang hasil observasi peneliti tentang literasi digital yang dikaji secara filosofis melalui pendekatan hermeneutika Gadamer. Adapun alasan penggunaan pendekatan tersebut yakni untuk mencapai sebuah pemahaman tentang bagaimana subjek dan kesejarahannya berperan di dalam proses literasi digital, di mana secara ontologis, konten informasi telah divisualisasikan ke dalam dunia digital sehingga dibutuhkan pemahaman yang filosofis di dalam memahami realitas virtual tersebut. Penelitian ini masuk ke dalam klasifikasi penelitian kualitatif dengan analisis dengan tiga tahap yaitu mereduksi data yang bersifat sangat umum dan luas ke dalam bentuk yang lebih spesifik, dan relevan dengan literasi digital dan hermeneutika; selanjutnya mengklasifikasikan dimensi literasi digital sehingga mudah untuk ditentukan dimensi hermeneutikanya; menginterpretasikan literasi digital dalam rangka memperjelas dimensi hermeneutika di dalamnya; serta menyimpulkan dan menarik relevansinya dengan upaya menanggulangi hoax. Hasil yang didapatkan dari penelitian ini adalah pada sebuah analisis hermeneutis tentang proses literasi digital sebagai katalis perdamaian, bahwa penyetaraan penghapusan diskriminasi pada tataran ego-historis dapat dicapai melalui penerapan literasi digital yang bersifat hermeneutis yakni dengan mengedepankan pemahaman kesejarahan yang dialektis, di mana sejarah masa kini didialektikakan dengan sejarah masa lampau yang seringkali diklaim oleh kelompok-kelompok tertentu sebagai masa kejayaan dan buah kerja mereka.
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Atabik, Ahmad. "New Paradigm of Contemporary Hermeneutics: Analysis of Religious Text Discourse Understanding of Paul Ricoeur’s Perspective." ADDIN 13, no. 2 (August 1, 2019): 295. http://dx.doi.org/10.21043/addin.v13i2.5906.
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The hermeneutic study about discourse before the existence of Paul Ricoeur was around three points: romantic hermeneutics, onology hermeneutics, and dialectical hermeneutics. They have characteristics that other mainsteams do not have. Ricoeur’s thought style cannot be included in any of those three hermeneutic thoughts. In fact, his thought covers almost all contemporary philosophical topics. One of the points of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology. The text is essentially autonomous to carry out “de-contextualization” (the process of liberating oneself from context) and “re-contextualization” (the process of returning to context). Ricoeur’s thought patterns cannot be included in one of the three hermeneutic thought. In fact, his thought allegedly covers almost all contemporary philosophical topics. One of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology.
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Habsy, Bakhrudin All. "Eclectic Hermeneutic Method: A Philosophical Study." JOMSIGN: Journal of Multicultural Studies in Guidance and Counseling 4, no. 2 (October 30, 2020): 76–92. http://dx.doi.org/10.17509/jomsign.v4i2.28766.
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The method of Eclectic hermeneutics is one type of qualitative research aimed at understanding and interpreting literalism in depth and making appropriate articulation as the capture and interpretation of meanings based on the elements, as well as understanding the elements based on the overall meaning. The eclectic hermeneutics method is a methodological procedure for the practice of the interpretation of literalism of the fourth level which reaches reflexive or quadri hermeneutics interpretation and interpretation. By applying the eclectic hermeneutic method, the understanding and interpretation of networks of meaning or structure of literalism symbols can be broad, flexible, wise, inclusive, contextual, actual, open-ended system, humanistic, transformative, liberative and emancipatory based on awareness, depth of understanding intersubjective and clarity of interpretation of the interpreter of the focus and purpose of research. This study aims to foster and restore the sophistication of hermeneutics at its base as a scientific method in understanding and interpreting the literary traditions in various cultures.
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Vessey, David. "Elucidating Philosophical Hermeneutics." Research in Phenomenology 38, no. 2 (2008): 293–302. http://dx.doi.org/10.1163/156916408x287012.
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Elass, Hicham. "A Gadamerian-Hermeneutic Reflection on T. S. Eliot and W. B. Yeats’s Poetics." Interdisciplinary Literary Studies 24, no. 3 (September 1, 2022): 369–408. http://dx.doi.org/10.5325/intelitestud.24.3.0369.
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ABSTRACT This article investigates the hermeneutical dimension of T. S. Eliot and W. B. Yeats’s poetics vis-à-vis H.-G. Gadamer’s philosophical hermeneutics. The study stems from a remarkable observation that Eliot and Yeats not only anticipate what Gadamer has systematically explained in his philosophical project, but they also present a new kind of poetry that can easily yield itself to a Gadamerian reading—one that is primarily based on the principle of hermeneutical situation and dialogue. The article strives for a critical study that focuses on the relevance of Gadamer’s hermeneutics to reading and interpreting the poetry of Eliot and Yeats, as well as uncovering the underlying kinship between their hermeneutic reflection on the nature of poetry, truth, history, and understanding. The analysis undertaken has yielded interesting results, bestowing Eliot and Yeats as poets-philosophers who are genuinely aware of what Gadamer has advanced in his philosophy. This hermeneutic consciousness ingrained in Eliot and Yeats’s thoughts is the main motive that drives them to experiment with tradition, myth, symbolism, and musicality, in order to provide the reader with dialogic poetry, which Gadamer himself highly admires for its ability to facilitate the disclosure of truth.
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Kaethler, Andrew. "Towards an Adolescent Hermeneutic." Journal of Youth and Theology 5, no. 1 (February 20, 2006): 31–50. http://dx.doi.org/10.1163/24055093-90000254.
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This article brings together two distinct and seemingly disparate fields of adolescent faith development and philosophical hermeneutics. The dialogue between these provides a potential framework ( an adolescent hermeneutic) to address whether youth approach the Bible with a unique agenda shaped by their stage in life as adolescents. The article proposes four "markers" of an adolescent hermeneutic that are identified and tested against the themes of narrative and temporality from philosophical hermeneutics and then applied to a reading of a Gospel text.
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Suddick, Kitty Maria, Vinette Cross, Pirjo Vuoskoski, Kathleen T. Galvin, and Graham Stew. "The Work of Hermeneutic Phenomenology." International Journal of Qualitative Methods 19 (January 1, 2020): 160940692094760. http://dx.doi.org/10.1177/1609406920947600.
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This paper is an illustration of the application of a hermeneutic phenomenological study. The theory of meaning and interpretation, drawing on philosophical hermeneutics and the work of Gadamer and Heidegger, and its alignment with phenomenological thought is presented. The paper explains and aims to make visible how key concerns in relation to the fusion of horizons, hermeneutic understanding, hermeneutic circle and hermeneutic phenomenological attitude were implemented. The purpose is to provide practical guidance and illustrate a fully worked up example of hermeneutic phenomenological work as research praxis. This present paper makes a case that hermeneutic phenomenological work is detailed, lengthy, rigorous and systematic in its own philosophical and theoretical frame. It articulates the philosophical and methodological alignment of hermeneutics in a specific hermeneutic phenomenological study and makes visible the work of hermeneutic phenomenology. It concludes by sharing key reflections and insights on the hermeneutic phenomenological process.
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Rivero Weber, Paulina. "Apuntes para la comprensión de la hermenéutica en Heidegger." Theoría. Revista del Colegio de Filosofía, no. 11-12 (December 31, 2001): 89–97. http://dx.doi.org/10.22201/ffyl.16656415p.2001.11-12.271.
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What’s the meaning of the expression “hermeneutics” in Heidegger’s thought? In this paper, Sein und Zeit, and the dialog between Heidegger and Tesuka Tomio, lead us to possible meanings of hermeneutics in Heidegger. For him, as for Plato’s Ion, that expression has something to do with human structure, and with its possibility of “listening” and the “bringing of a message”. Heidegger stopped using the word “hermeneutics” after Sein und Zeit, but his philosophical work may be regarded as a way to show how can hermeneutic philosophy work. For this kind of philosophy, the concepts of “silence” and “message” have a new philosophical meaning.
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Dickman, Nathan. "Hermeneutic Priority of Which Question?" Informal Logic 41, no. 3 (September 9, 2021): 485–508. http://dx.doi.org/10.22329/il.v41i3.6840.
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An axiom of philosophical hermeneutics is that questioning has hermeneutic priority. Yet there are many different kinds of questions. Which sort has priority in understanding complete thoughts and for bringing about a fusion of horizons? Speech act theory is one resource for specifying which kind. I first develop the broad notion of questioning in philosophical hermeneutics. Second, I examine aspects of question taxonomies in pedagogy as well as their shortcomings. Third, I turn to the Speech Act approach to questioning and provide a challenge to this theory for adequately addressing what kind takes hermeneutic priority. I propose the category of “suspensives” as the kind of interlocutionary act definitive for questions that have hermeneutic priority.
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Höchsmann, Hyun. "An Extension of Chung-ying Cheng’s Onto-Generative Hermeneutics." Journal of Chinese Philosophy 48, no. 3 (September 2, 2021): 290–301. http://dx.doi.org/10.1163/15406253-12340025.
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Abstract Chung-ying Cheng’s onto-generative hermeneutical studies of the foundational philosophical texts of China and the Western philosophical traditions expand the horizon of comparative interpretative analyses. The origin of onto-generative hermeneutics is multifaceted, ranging from the Yijing 《易經》(the Book of Changes) and the Neo-Confucian text of Zhang Zai, Ximing《西銘》 (the Western Inscription) to the phenomenology of Husserl and Merleau-Ponty, and to the hermeneutics of Gadamer. Building on Cheng’s examination of the relation between phenomenology, hermeneutics, and the classical texts of Chinese philosophy, the present discussion begins with an exploration of the origin and the continuation of phenomenology and hermeneutics in a comparative frame of reference of Chinese and Greek texts.
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Warnke, Georgia, Jean Grondin, and Joel Weinsheimer. "Introduction to Philosophical Hermeneutics." Philosophical Review 105, no. 3 (July 1996): 408. http://dx.doi.org/10.2307/2185708.
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Steeves, James B. "Introduction to Philosophical Hermeneutics." Symposium 2, no. 1 (1998): 107–10. http://dx.doi.org/10.5840/symposium1998216.
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Madison, Gary G. "Introduction to Philosophical Hermeneutics." International Studies in Philosophy 29, no. 4 (1997): 116–17. http://dx.doi.org/10.5840/intstudphil1997294109.
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Davey, Nicholas. "Philosophical Hermeneutics and Ontology." Journal of the British Society for Phenomenology 48, no. 3 (March 23, 2017): 179–85. http://dx.doi.org/10.1080/00071773.2017.1303107.
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Gadamer, Hans-Georg. "Classical and Philosophical Hermeneutics." Theory, Culture & Society 23, no. 1 (January 2006): 29–56. http://dx.doi.org/10.1177/0263276406063228.
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Širka, Zdenko Š. "Quo Vadis Ecumenical Hermeneutics: Challenges of the New Ecumenical Situation." Review of Ecumenical Studies Sibiu 12, no. 1 (April 1, 2020): 106–32. http://dx.doi.org/10.2478/ress-2020-0006.
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AbstractThis article deals with the development of hermeneutics in the dialogue between confessions within the ecumenical movement, from its beginnings in 1927 until the current time. As an overview of historical circumstances, it critically presents the main document of ecumenical hermeneutics, including its contemporary tendencies and challenges. Special attention is given to the various models of ecumenical hermeneutics, the influence of philosophical hermeneutics, as well the role of hermeneutical questions in the contemporary ecumenical dialogue.
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da Silva, Rui Sampaio. "Wittgenstein e a Hermenêutica." Phainomenon 7, no. 1 (October 1, 2003): 129–54. http://dx.doi.org/10.2478/phainomenon-2003-0049.
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Abstract The article attempts to articulate Wittgensteinian and hermeneutic views of knowledge, language and understanding. Wittgenstein is not a member of the so-called hermeneutic tradition, but his late work has important affinities with the work of hermeneutic thinkers like Heidegger and Gadamer. Firstly, Wittgenstein and hermeneutics share a basic philosophical altitude that can be termed as “phenomenology of everydayness”. An important result of such an approach is the acknowledgement of the pragmatic and social dimension of knowledge. Secondly, Wittgenstein, Heidegger and Gadamer reject formal or systematic theories of meaning and claim that language is the universal medium of human experience. Thirdly, they conceive of understanding as a practical ability. Wittgenstein helps us to clarify some hermeneutic themes and develops them from an antimetaphysical standpoint. On the other hand, hermeneutics can refine some aspects of Wittgenstein’s thought; a case in point is the Gadamerian doctrine of the fusion of horizons, which avoids the danger of relativism that lurks in Wittgenstein’s late work. A comparative study of Wittgenstein and hermeneutics contributes therefore to effective philosophical progress.
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Rukmani, T. S. "Philosophical Hermeneutics within a Darsana (Philosophical School)." Journal of Hindu Studies 1, no. 1-2 (October 16, 2008): 120–37. http://dx.doi.org/10.1093/jhs/hin003.
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Batista, Josiel De Oliveira, Luciane Ferreira Mocrosky, and Fabiane Mondini. "Why talk about Hermeneutics?" Acta Scientiae 21, no. 4 (September 4, 2019): 49–62. http://dx.doi.org/10.17648/acta.scientiae.v21iss4id3864.
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Many are the works in Mathematical Education that have analyzes based in the hermeneutics, explicitly or not. However, the elaboration of texts that focus on discussing the philosophical foundations of hermeneutics, understood in different perspectives, is still a demand of this field of knowledge. In order to contribute to this discussion and bring clarification about what is hermeneutic, we wrote this work that approaches it in the perspective of phenomenology, that is, as a philosophy. Starting from different historical conceptions of the term, which has in its roots the synonym of interpreting and translating, we present our understanding of the constitution’s course of philosophical hermeneutics, as an ontology of understanding, that is, a way for the human being to comprehend himself and understand the world. In this sense, we envisage contributions of hermeneutics to the research that themes the Education, since, constantly and interpretative-understanding movement of texts, testimonies, expressions of students and pedagogical practice constantly made in the educational context.
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NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA." ALQALAM 34, no. 1 (June 30, 2017): 81. http://dx.doi.org/10.32678/alqalam.v34i1.1833.
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The study of literature is signed by an inherent and important activity within it, i.e. interpretation. The activity of literature appreciation and literature criticism, both of its periphery and its orifice, deals with literature studies that should be interpreted. Every interpretation activity of literature works always involves in a hermeneutical process. Hence, hermeneutics occupies a crucial position and it is impossible to disregard it in the analyis of the literature works. Based on that explanation, hermeneutics is something important to discuss comprehensively in order to obtain sufficient understanding. Hermeneutics developed in the literature interpretation deals closely with the development of hermeneutical thoughts, especially on the history of philosophy and theology because it begins to appear from these two subjects. To understand hermeneutics in the literature interpretation, it is necessary to comprehensively understand the history and the concept of hermeneutics, especially dealing with three variants of hermeneutics which develop in the tradition of modern hermeneutics: methodological or theoritical hermeneutics, philosophical hermeneutics, and critical hermeneutics. by understanding these three variants, it enables us to have sufficient understanding on hermeneutics in the literature studies.
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Kedar, Asaf. "Ideal Types as Hermeneutic Concepts." Journal of the Philosophy of History 1, no. 3 (2007): 318–45. http://dx.doi.org/10.1163/187226307x229380.
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AbstractMy paper sets out to demonstrate that Weber's ideal-typical theory of concept formation, subject to certain modifications, is compatible with the principles of philosophical hermeneutics and is therefore a valuable strategy of concept formation for interpretive historical inquiry. The essay begins with a brief recapitulation of the philosophical-hermeneutic approach to the human sciences. I then chart out the affinities as well as the discrepancies between philosophical hermeneutics and Weber's theory of the ideal type. Against this backdrop, I proceed to offer a number of correctives and additions to Weber's theory so as to tighten its fit with philosophical hermeneutics. First, I argue that the ideal type's proper logic of concept formation is a logic of significance rather than a logic of commonality. Second, I claim that the relationship between the various empirical cases to which a given ideal type is (or can be) applied is a Wittgensteinian relationship of family resemblance. Finally, I present two main kinds of epistemological functions that ideal types can fulfill within the framework of historical inquiry: argumentative and orientational-clarificatory.
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Freeman, Melissa. "Perturbing Anticipation: Jazz, Effective-History, Dialogue, and the Nonrepresentational Movement of Hermeneutic Understanding." Qualitative Inquiry 26, no. 5 (January 2, 2019): 527–37. http://dx.doi.org/10.1177/1077800418819623.
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Process ontologies focus on the constitutive activity of becoming-other and describe the movement of hermeneutic understanding as it performs its mode of being anew. Inherent to this process is the work of effective-history, which denotes our condition as historical beings and the effects history has on our being, doing, and understanding. In this article, I argue that philosophical hermeneutics provides a mode of participation that supports qualitative researchers committed to entering this flux and reimagining new methodological possibilities for research. Philosophical hermeneutics conceptualized as jazz improvisation perturbs preconceived notions of tradition, dialogue, anticipation, and time to support this critical role.
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NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA." ALQALAM 27, no. 1 (April 30, 2010): 109. http://dx.doi.org/10.32678/alqalam.v27i1.585.
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The study of literature is signed by an inherent and important activity within it, i.e. interpretation. The activity of literature appreciation and literature criticism, both of its periphery and its orifice, deals with literature studies that should be interpreted. Every interpretation activity of literature works always involves in a hermeneutical process. Hence, hermeneutics occupies a crucial position and it is impossible to disregard it in the analyis of the literature works. Based on that explanation, hermeneutics is something important to discuss comprehensively in order to obtain sufficient understanding. Hermeneutics developed in the literature interpretation deals closely with the development of hermeneutical thoughts, especially on the history of philosophy and theology because it begins to appear from these two subjects. To understand hermeneutics in the literature interpretation, it is necessary to comprehensively understand the history and the concept of hermeneutics, especially dealing with three variants of hermeneutics which develop in the tradition of modern hermeneutics: methodological or theoritical hermeneutics, philosophical hermeneutics, and critical hermeneutics. by understanding these three variants, it enables us to have sufficient understanding on hermeneutics in the literature studies.
Keywords: hermeneutics, literature, catharsis, metodelogical level.
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Yohannes Eshetu Mamuye. "The Hermeneutical Task of Postcolonial African Philosophy: Construction and Deconstruction." PanAfrican Journal of Governance and Development (PJGD) 2, no. 2 (August 30, 2021): 107–18. http://dx.doi.org/10.46404/panjogov.v2i2.3232.
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Meta philosophical issues surround the topic of African philosophy. What should be counted as African philosophy, and what makes African philosophy so notable has long been a matter of reflection by African and African descended thinkers? One stance taken by African thinkers leans toward ascribing philosophical status to the collective worldviews of Africans embedded in their traditions, language, and culture. By criticizing ethnophilosophy as being unanimous and uncritical, professional philosophers epitomize a philosophy to be a universal, individualized, and reflective enterprise. This tendency of appropriating cultural traits as philosophical and thereby tending to emphasize particularity by ethnophilosophers on the one hand and the universalist claim by professional philosophers puts African philosophy in a dilemma and whereby makes it counterproductive to the neocolonial liberation struggle. The article's central argument is that African philosophical hermeneutics is a panacea for the 'double blockage' that the philosophers currently look into contemporary African philosophy. African hermeneutics is the extension of German and French hermeneutical tradition with the works of Heidegger, Gadamer, and Ricœur. Hermeneutics is a mediation between culture and philosophy and also universality and particularity.
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Vasianovych, Hryhorii. "HERMENEUTICAL AND CULTURAL PRINCIPLES OF FORMATION OF A CHARISMATIC TEACHER-LEADER." Theory and practice of social systems management, no. 3 (October 4, 2021): 17–26. http://dx.doi.org/10.20998/2078-7782.2021.3.02.
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The article analyzes the essence and meaning of key concepts that play a significant methodological role in the study and substantiates the need to apply hermeneutical and cultural principles in the process of forming a future charismatic teacher leader. It is proved that the main idea of the philosophical and pedagogical theory of hermeneutics is the idea of understanding that acts as a fundamental need of the individual. The rationale for this idea was initiated by the German philosopher F.Schleiermacher. The scientist sketched a “hermeneutical circle” in which a person stays their whole life. This circle is not a constant value, it tends to change, filli ng with cultural meanings of the individual. Based on the results of the analysis of the contribution of leading representatives of the philosophical theory of hermeneutics, the necessity of developing the course of Pedagogical Hermeneutics was proved in the article, and the leading directions for forming the future charismatic teacher-leader were determined.
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Porceddu Cilione, Pier Alberto. "The Italian tradition of hermeneutics and the problem of Gegenständigkeit." Labyrinth 24, no. 2 (December 30, 2022): 26–43. http://dx.doi.org/10.25180/lj.v24i2.304.
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This contribution thematizes the Gadamerian legacy in the context of the Italian philosophical debate, attempting to understand whether this debate can contribute to rethink the vitality of the hermeneutic tradition and the future of its possible developments. When, in 1972, Gianni Vattimo, one of the key figures in contemporary Italian thought, published his seminal translation of Truth and Method, Gadamerian themes began to circulate, in Italy, based on a specific interpretation: The Italian hermeneutic debate received the project of Truth and Method as a kind of philosophical defense of the humanistic tradition. As the inventor of the "weak thought," Vattimo defended the idea that the 'weakening' of the project of the world's scientific rationalization could enhance other experiences related to truth, namely humanistic, artistic, literary, and religious ones. Just like then, the triumph of scientific rationality and calculative thinking places contemporary hermeneutics in front of a daunting task. One must ask whether hermeneutics, in order to remain faithful to the Gadamerian project, should remain essentially a project of metatheoretical foundations of textual interpretation, endowed with a historically and linguistically informed approach, or it should rather radically rethink its relationship to the problem of 'method.' To avoid this deflation of the Gadamerian tradition, one possible way forward is to orient hermeneutic research toward a 'hard' and philosophically grounded idea of objectuality/objectivity, but at the same time not methodologically sterile, that is, not flattened on the methods of the 'hard sciences'.
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Procter, Nicholas. "The relevance of philosophical hermeneutics in qualitative research." Health SA Gesondheid 1, no. 3 (December 1, 1996): 3–9. http://dx.doi.org/10.4102/hsag.v1i3.290.
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Within a framework informed by the rhetoric of contemporary ethnography, philosophical hermeneutics, and nursing scholarship, this article focuses on the way data could be interpreted in qualitative health research. Opsomming Binne 'n raamwerk, omvorm deur die retoriek van kontemporere etnografie; filosofiese hermeneutiek en verpleegkundige vakkunde, fokus hierdie artikel op die wyse waarop data binne kwalitatiewe gesondheidsnavorsing, geinterpreteer kan word.
*Please note: This is a reduced version of the abstract. Please refer to PDF for full text.
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Markschies, Christoph. "Theologische Hermeneutik – Erinnerung an ein Jahrhundertprojekt." Poetica 49, no. 3-4 (October 11, 2019): 383–97. http://dx.doi.org/10.30965/25890530-04903007.
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This article contextualises Rudolf Bultmann’s account of hermeneutics, one of the most influential contributions to the philosophical and theological tradition of hermeneutics since the 18th century. Not only does the article provide a detailed description of a fundamental shift from the hermeneutic understanding of a text to the self-understanding of the interpreter of a text; it also highlights the consequences of that very shift for the hermeneutic interpretation of texts. The article concludes with an examination of the particular capacities and limits of this notable “project of the century”.
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Nasution, Umaruddin. "Wilhelm Dilthey's Hermeneutical Methodology in Understanding Text." Kawanua International Journal of Multicultural Studies 3, no. 1 (June 30, 2022): 1–4. http://dx.doi.org/10.30984/kijms.v3i1.59.
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The research aims to describe the methodology of hermeneutics Wilhelm Dilthey in understanding text. Dilthey was a philosopher who played an important role in developing hermeneutics as a scientific methodology. The study used library research which guides the hermeneutic books and other documents that give explanations of their thinking. This research also used a historical-philosophical approach and content analysis. The results of this study indicate that Dilthey thought of hermeneutics has three formulations in which the text’s interpretation is experience, expression, and understanding. Dilthey's hermeneutics methodology is a process of interpreting text by understanding the author's history, which manifests into a text, language, and discourse.
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Dubinina, V. "APPLIED TURN OF PHILOSOPHICAL HERMENEUTICS." Versus 1, no. 11 (August 24, 2019): 37–41. http://dx.doi.org/10.33842/2313-4562/2018/11/37/41.
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Weinsheimer, Joel. "Philosophical Hermeneutics and Literary Theory." Journal of Aesthetics and Art Criticism 51, no. 3 (1993): 528. http://dx.doi.org/10.2307/431533.
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Davia, Carlo. "Is Philosophical Hermeneutics Self-Refuting?" Review of Metaphysics 75, no. 4 (June 2022): 751–77. http://dx.doi.org/10.1353/rvm.2022.0024.
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Amato, Peter. "Marxist Critique and Philosophical Hermeneutics." Radical Philosophy Today 4 (2006): 235–42. http://dx.doi.org/10.5840/radphiltoday2006431.
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Shulga, E. N. "Logical Hermeneutics of philosophical theories." Filosofiya, metodologiya i istoriya nauki 2, no. 2 (2016): 77–88. http://dx.doi.org/10.17720/2413-3809.2016.t2.2.w28.
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Kačerauskas, Tomas. "Theology, Hermeneutics and Philosophical Poetics." International Studies. Interdisciplinary Political and Cultural Journal 14, no. 1 (November 1, 2012): 95–107. http://dx.doi.org/10.2478/v10223-012-0056-y.
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The article deals with Heidegger’s attitudes towards theology. Heidegger, stating that existential philosophy and theology are incompatible, advances a thesis of not objectivating poetic thinking. Whereas, Ricoeur’s biblical hermeneutics is based on his theory of metaphor. The lingual act here means the destruction of the old outlook for the sake of the new one. In this dramatic way cognition occurs as a meeting. The poetica thinking of the late Heidegger is also based on a meeting that covers both horizontal coexistence and vertical direction. The author raises the question whether the poetica thinking of the late Heidegger is not theological?
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Palmer, Richard E. "Philosophical Hermeneutics and Literary Theory." International Studies in Philosophy 25, no. 3 (1993): 150–52. http://dx.doi.org/10.5840/intstudphil199325355.
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