Literatura académica sobre el tema "Philosophical hermeneutics"
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Artículos de revistas sobre el tema "Philosophical hermeneutics"
Bielskis, Andrius. "NAUJOS HERMENEUTIKOS SAMPRATOS LINK: GENEALOGIJA VERSUS HERMENEUTIKA". Problemos 73 (1 de enero de 2008): 48–59. http://dx.doi.org/10.15388/problemos.2008.0.2019.
Texto completoV. O. Dubinina. "METHODOLOGY OF PHILOSOPHICAL HERMENEUTICS IN THE SOCIAL SCIENCES". Science Review, n.º 2(19) (28 de febrero de 2019): 25–31. http://dx.doi.org/10.31435/rsglobal_sr/28022019/6366.
Texto completoLee, Kyeong-bae. "Hermeneutical Philosophy and Philosophical Hermeneutics". Korean Philosophical Society 142 (23 de mayo de 2017): 165–91. http://dx.doi.org/10.20293/jokps.2017.142.165.
Texto completoPathirane, Henrik. "Philosophical Hermeneutics and Urban Encounters". Open Philosophy 3, n.º 1 (1 de septiembre de 2020): 478–92. http://dx.doi.org/10.1515/opphil-2020-0136.
Texto completoIpperciel, Donald. "Contribution to a Hermeneutical Pedagogy". Symposium 26, n.º 1 (2022): 37–61. http://dx.doi.org/10.5840/symposium2022261/23.
Texto completoSyafieh, Syafieh. "PERKEMBANGAN TAFSIR FALSAFI DALAM RANAH PEMIKIRAN ISLAM". Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, n.º 2 (19 de marzo de 2018): 140. http://dx.doi.org/10.32505/tibyan.v2i2.385.
Texto completoMickevičius, Arūnas. "EMILIO BETTI VERSUS HANSAS-GEORGAS GADAMERIS: HERMENEUTINIO PRASMĖS SUPRATIMO DILEMA". Problemos 82 (1 de enero de 2012): 139–52. http://dx.doi.org/10.15388/problemos.2012.0.732.
Texto completoVlăduțescu, Ștefan, Xenia Negrea y Dan Valeriu Voinea. "Main Elements of H.-G. Gadamer’s Communication Hermeneutics". Coactivity: Philosophy, Communication 25, n.º 1 (20 de septiembre de 2017): 135–44. http://dx.doi.org/10.3846/cpc.2017.277.
Texto completoKakkori, Leena. "Hermeneutics and Phenomenology Problems When Applying Hermeneutic Phenomenological Method in Educational Qualitative Research". Paideusis 18, n.º 2 (16 de octubre de 2020): 19–27. http://dx.doi.org/10.7202/1072329ar.
Texto completoWilliam Oliverio,, L. "Contours of a Constructive Pentecostal Philosophical-Theological Hermeneutic". Journal of Pentecostal Theology 29, n.º 1 (17 de febrero de 2020): 35–55. http://dx.doi.org/10.1163/17455251-02901003.
Texto completoTesis sobre el tema "Philosophical hermeneutics"
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/.
Texto completoStutzner, Shawn. ""Philosophical counselling in a pastoral hermeneutics of care"". Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/97139.
Texto completoENGLISH 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).
Parris, David. "Reception theory : philosophical hermeneutics, literary theory, and biblical interpretation". Thesis, University of Nottingham, 1999. http://eprints.nottingham.ac.uk/12110/.
Texto completoKnott, 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.
Texto completoTeigas, 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.
Texto completoPretorius, 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.
Texto completoENGLISH 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”.
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.
Texto completoKaya, 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.
Texto completos 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.
Gregor, Brian. "Anthropologia Crucis: A Philosophical Anthropology of the Cross". Thesis, Boston College, 2009. http://hdl.handle.net/2345/3763.
Texto completoWhat 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
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.
Texto completoLibros sobre el tema "Philosophical hermeneutics"
Introduction to philosophical hermeneutics. New Haven: Yale University Press, 1994.
Buscar texto completoPhilosophical interpretations. New York: Oxford University Press, 1992.
Buscar texto completoBiblical interpretation and philosophical hermeneutics. Cambridge: Cambridge University Press, 2012.
Buscar texto completoFleming, James Dougal. Milton's secrecy: And philosophical hermeneutics. Aldershot, Hants, England: Ashgate, 2007.
Buscar texto completoCamilleri, Sylvain y Selami Varlik, eds. Philosophical Hermeneutics and Islamic Thought. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92754-7.
Texto completoDavey, Nicholas. Unquiet understanding: Gadamer's philosophical hermeneutics. Albany, NY: State University of New York Press, 2006.
Buscar texto completo1959-, Krajewski Bruce, ed. Gadamer's repercussions: Reconsidering philosophical hermeneutics. Berkeley: University of California Press, 2004.
Buscar texto completoUnquiet understanding: Gadamer's philosophical hermeneutics. Albany, NY: State University of New York Press, 2006.
Buscar texto completoWeinsheimer, Joel. Philosophical hermeneutics and literary theory. New Haven: Yale University Press, 1991.
Buscar texto completoCrusius, Timothy W. A teacher's introduction to philosophical hermeneutics. Urbana, Ill: National Council of Teachers in English, 1991.
Buscar texto completoCapítulos de libros sobre el tema "Philosophical hermeneutics"
Richardson, Frank C. "Philosophical Hermeneutics". En The Wiley Handbook of Theoretical and Philosophical Psychology, 53–69. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118748213.ch4.
Texto completoRichardson, Frank C. "Philosophical Hermeneutics". En Routledge International Handbook of Theoretical and Philosophical Psychology, 111–29. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003036517-8.
Texto completoLawless, Garrett J., Philippe Constantineau y Ali Dizboni. "Philosophical Hermeneutics and Hermeneutic Philosophy". En A Hermeneutic Analysis of Military Operations in Afghanistan, 39–56. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-60012-7_5.
Texto completoVan de Craen, Piet. "Hermeneutics". En Philosophical Perspectives for Pragmatics, 125–30. Amsterdam: John Benjamins Publishing Company, 2011. http://dx.doi.org/10.1075/hoph.10.11dec.
Texto completoLlewelyn, John. "Gadamer: Philosophical Hermeneutics". En Beyond Metaphysics?, 99–126. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-07558-4_6.
Texto completoLawless, Garrett J., Philippe Constantineau y Ali Dizboni. "From Philosophical Hermeneutics to Hermeneutical Philosophy". En A Hermeneutic Analysis of Military Operations in Afghanistan, 29–37. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-60012-7_4.
Texto completoThaning, Morten S. "Introduction: Reconstructing Philosophical Hermeneutics". En The Problem of Objectivity in Gadamer's Hermeneutics in Light of McDowell's Empiricism, 1–12. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-18648-1_1.
Texto completoBostani, Ahmad. "Cosmic Hermeneutics: A Critical Appraisal of Henry Corbin’s Hermeneutical Approach". En Philosophical Hermeneutics and Islamic Thought, 95–106. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-92754-7_6.
Texto completoFreeman, Mark. "Narrative Hermeneutics". En The Wiley Handbook of Theoretical and Philosophical Psychology, 234–47. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118748213.ch15.
Texto completoJeanrond, Werner G. "The Development of Philosophical Hermeneutics: From Schleiermacher to Ricœur". En Theological Hermeneutics, 44–77. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-09597-1_3.
Texto completoActas de conferencias sobre el tema "Philosophical hermeneutics"
Sorina, G. y A. Koreneva. "ALIENATION: CONTEXTS OF MANIFESTATIONS IN MUSEUM ACTIVITIES". En Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2561.978-5-317-06726-7/124-128.
Texto completoSubbotina, N. "AESTHETIC MODUS OF G. SHPET'S PHILOSOPHY". En Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2566.978-5-317-06726-7/145-148.
Texto completoDarenskiy, V. "THE AESTHETICS OF ANAMNESIS". En Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2556.978-5-317-06726-7/102-106.
Texto completoKhrenov, N. "AESTHETIC HERMENEUTICS: PARADIGMAL NETWORK". En Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2537.978-5-317-06726-7/19-22.
Texto completoKryshtop, Ludmila E. "Oberhammer’s Hermeneutics and the Variety of Religious Experience: Contemporary State and Philosophical Background". En 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.020.
Texto completoTYTAR, Olena. "HERMENEUTICS OF DANTE’S INTERPRETATION OF HAPPINESS AS A CONCEPT OF GOOD". En Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.59.
Texto completoMarlewicz, Halina. "The Religious Hermeneutics of Gerhard Oberhammer and the Investigation of the Philosophical Traditions of India". En 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.316.
Texto completoShavulev, Georgi. "“I am an interpreter and not a teacher” (Alex. 7) – Philo’s self-definition in De Animalibus in the context of his understanding of the “hermeneut”". En 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.16183s.
Texto completoМакарьев, И. В. "Friedrich Schlegel's understanding of history in the context of the philosophy of history of the XX – early XXI centuries". En Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.83.19.061.
Texto completoNissen, Hans-Erik, Peter Bednar y Christine Welch. "A Double Helix Relationship of Use and Redesign in IS". En InSITE 2006: Informing Science + IT Education Conference. Informing Science Institute, 2006. http://dx.doi.org/10.28945/2981.
Texto completoInformes sobre el tema "Philosophical hermeneutics"
Ivanyshyn, Petro. BASIC CONCEPTS OF YEVHEN MALANIUK’S NATIONAL-PHILOSOPHICAL INTERPRETATION: ESEISTIC DISCOURSE. Ivan Franko National University of Lviv, febrero de 2021. http://dx.doi.org/10.30970/vjo.2021.49.11070.
Texto completoErdmann, Elisabeth von. Sehen und Sprache erschaffen die Welt und führen den Menschen zum Glück? Grundgedanken des ukrainischen Philosophen Hryhorij Skovoroda (1722-1794). Otto-Friedrich-Universität, 2021. http://dx.doi.org/10.20378/irb-49029.
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