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1
Peres, Imre. "Hermeneutic Modalities in the Exegesis and Theology of Petr Pokorný". COMMUNIO VIATORUM 65, n. 2 (1 novembre 2023): 114–28. http://dx.doi.org/10.14712/00103713.2023.2.3.
Abstract (sommario):
Petr Pokorný (1933-2020) was a long-time professor of New Testament at the Evangelical Theological Faculty of Charles University in Prague. He authored a number of books and studies in which he dealt directly and indirectly with hermeneutical issues important for the proper understanding and reliable interpretation of the biblical text. In 2005, in collaboration with 12 other authors, he published a kind of hermeneutical compendium, or rather a modality of the hermeneutical approach to Scripture, entitled Hermeneutics as a Theory of Understanding from Basic Questions of Language to the Interpretation of the Bible (508 pages). Part of Pokorný's Hermeneutics (pp. 17-215) was published in 2011 in the English translation Hermeneutics as a Theory of Understanding. Pokorný did not intend to present the traditional history of hermeneutics or to create a foundational theoretical work. As he notes, he was initially inspired by Paul Ricoeur and his hermeneutical practice, but developed his own stance based on his own understanding of the problems of interpreting Scripture and his critical reflections. He admits that he does not address some of the issues of hermeneutics and that there are several ways to process the material of hermeneutics. Therefore, his work can be considered as hermeneutic modalities rather than a finished compact hermeneutic work. Nevertheless, in Professor Pokorný we can read a lot of useful and rich material from different areas of hermeneutics, such as: Language as a coding system, symbol and metaphor, text between tradition and future, reader and text, genre, various methods of interpretation, strangeness and attractiveness of texts, history and revelation, revelation and testimony, etc. Based on this hermeneutical set and other exegetical works, the reviewer attempts to highlight these modalities and provide a definable picture of Pokorný hermeneutical approaches and procedures.
2
Gregory, Jeanetta N. B. "Feminist-Pentecostal Hermeneutics". Journal of Pentecostal Theology 33, n. 1 (28 febbraio 2024): 57–78. http://dx.doi.org/10.1163/17455251-bja10057.
Abstract (sommario):
Abstract This article explores an emerging hermeneutic of participation arising from the feminist-Pentecostal dialogue. For many, Pentecostal and feminist hermeneutics appear incompatible. Further examination reveals the possibility of dialogue originating from their pneumatological, canonical, narratival, and anthropological hermeneutical convictions. This is reinforced through shared theological values, anthropological convictions, and common history. This feminist-Pentecostal dialogue yields a hermeneutic of participation marked by orthodoxy, orthopathy, and orthopraxy. Ultimately, this hermeneutic of participation fosters discipleship and the flourishing of the Church.
3
Khasri, M. Rodinal Khair. "Hermeneutic circle in digital literation and its relevance as an antidote to hoax". Informasi 49, n. 2 (10 gennaio 2020): 113–24. http://dx.doi.org/10.21831/informasi.v49i2.27981.
Abstract (sommario):
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.
4
Kakkori, Leena. "Hermeneutics and Phenomenology Problems When Applying Hermeneutic Phenomenological Method in Educational Qualitative Research". Paideusis 18, n. 2 (16 ottobre 2020): 19–27. http://dx.doi.org/10.7202/1072329ar.
Abstract (sommario):
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.
5
Murdiati, Dwi, e Mukalam Mukalam. "Wilhelm Dilthey's hermeneutics and its relevance to Islamic studies". Humanika 23, n. 1 (1 aprile 2023): 11–20. http://dx.doi.org/10.21831/hum.v23i1.59743.
Abstract (sommario):
This study aimed to describe William Dilthey's hermeneutics and show its relevance to the study of Islamic history. This research is interesting to do when looking at the relationship between hermeneutics and Islamic studies, in the mainstream, it is in normative Islamic studies. This study used descriptive analytical methods to describe the ins and outs of Dilthey's hermeneutics and the relevance of this hermeneutic in Islamic studies. The results showed that historical Islamic studies can utilize three elements in Dilthey's hermeneutics, namely Erlebnis (world of inner experience), Ausdruck (expression of life) and Verstehen (understanding). In addition, historical Islamic studies can also take advantages of the three conditions in Dilthey's hermeneutics, namely descriptive psychology, hermeneutical circles and socio-cultural knowledge.
6
Vanovska, I. "MODERN APPROACHES TO THE STATE AND DEVELOPMENT OF HISTORICAL HERMENEUTICS: PEDAGOGICAL ASPECT". Visnyk Taras Shevchenko National University of Kyiv. Military-Special Sciences, n. 2 (42) (2019): 20–25. http://dx.doi.org/10.17721/1728-2217.2019.0.20-25.
Abstract (sommario):
The article is devoted to the definition of the features of historical hermeneutics, the development of the concept of "understanding" within the pedagogical hermeneutic method; the inseparable connection of the theory of understanding and hermeneutics is shown; the path of the formation of hermeneutics as a direction of history has been followed and the vision of understanding by different researchers is considered. The question of the expediency of expanding the traditional means and methods of historical science at the expense of hermeneutics was violated. Such hermeneutical arsenal was used as attention to the historical text, the disclosure of its meaning (explicit and implicit), the use of practical hermeneutic knowledge in the process of studying the evolution of historical hermeneutics, pedagogical conditions and technologies that provide this understanding are considered. The role of pedagogical culture of teachers as the main factor of understanding is given. The relationship between education, personality and socio-cultural environment and its influence on the processes of understanding are considered. The survey makes it possible to conclude that the process of understanding is a complex methodological problem that is studied from different sides by hermeneutics, pedagogy, semiotics, history, psychology, sociology, and a number of other sciences. At the same time, the task is not to contrast all of these methods and approaches, but to reasonably combine and supplement them in order to obtain as the most accurate, complete and comprehensive understanding of the various aspects of the problem of understanding. The profound transformations that have taken place in modern society have put science and history in particular, in the face of the obvious fact of rethinking a large number of issues raised by the current needs of a new state of socio-economic and socio-cultural relations.
7
NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA". ALQALAM 34, n. 1 (30 giugno 2017): 81. http://dx.doi.org/10.32678/alqalam.v34i1.1833.
Abstract (sommario):
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.
8
Lukman, Fadhli. "Digital Hermeneutics and A New Face of The Qur`an Commentary: The Qur`an in Indonesian`s Facebook". Al-Jami'ah: Journal of Islamic Studies 56, n. 1 (14 giugno 2018): 95–120. http://dx.doi.org/10.14421/ajis.2018.561.95-120.
Abstract (sommario):
The 21st history of the Qur`an sees the scripture’s contiguity with the social media technology. This paper discusses the hermeneutical configuration of the Qur`an commentary in social media, not as religious phenomena in sociological or anthropological perspective, but rather as a study of the history of exegesis. The inquiry addresses two points: the character of the Qur’an commentary presented in Facebook within the context of the modern Qur’anic commentary and the effects it carries out. The paper suggests that digital hermeneutics emerges as the step forward for popularizing commentary with its simple and straightforward presentation. Accordingly, people are now closer to Qur`anic interpretation than ever before, and therefore the upsurge of semantic function of the Qur`an is observed. At the same time, digital hermeneutics marks the phenomena of equality and democratization of participation in hermeneutical activity and the challenge on authority.[Sejarah Al-Quran abad ke-21 ditandai dengan perkawinan kitab suci ini dengan teknologi sosial media. Paper ini mendiskusikan bangunan hermeneutis tafsir Al-Quran di sosial media, bukan sebagai fenomena keberagamaan dalam nuansa sosiologis dan antropologis, melainkan sebagai studi sejarah tafsir. Ada dua hal yang dikaji: tentang karakter tafsir Al-Quran yang muncul di Facebook dalam konteks tafsir modern dan pengaruh yang dimunculkannya. Diskusi ini menyimpulkan bahwa digital hermeneutics muncul sebagai kelanjutan dari tafsir populer dengan penampilannya yang sederhana dan lugas. Oleh sebab itu, orang-orang saat ini menjadi semakin dekat dengan penafsiran Al-Quran, dan meningkatnya fungsi semantik Al-Quran menjadi jelas terlihat. Pada saat yang sama, digital hermeneutics menandai kesetaraan dan demokratisasi dalam partisipasi terhadap aktivitas hermeneutis Al-Quran dan tantangan terhadap otoritas.]
9
NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA". ALQALAM 27, n. 1 (30 aprile 2010): 109. http://dx.doi.org/10.32678/alqalam.v27i1.585.
Abstract (sommario):
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.
10
Amalia, Dian Risky, Wiwied Pratiwi, Muhamad Agus Mushodiq e Muhammad Saifullah. "Hermeneutika Perspektif Gadamer dan Fazlur Rahman". Al-Fathin: Jurnal Bahasa dan Sastra Arab 3, n. 02 (3 marzo 2021): 183. http://dx.doi.org/10.32332/al-fathin.v3i02.2416.
Abstract (sommario):
Hermeneutics is one of the keys out of the problematic understanding of the text, when the text is understood by only a few circles and is considered less appropriate to the current context, because it is not easy to interpret the classical books that are the hold of life, and are limited by the ages from its descent to in the present. Gadermen and Fazlur Rahman offer a concept of hermeneutics that both refer to the history of the text, and reconstruct the new understanding they analyzeby relating it to the current social context.Gadermen prefers to make hermeneutics an ontological basis, which is based on deep thought, while Fazlur Rahman makes hermeneutics a methodology in the function of ijtihad.
Key Words : Gadamer, Fazlur Rahman, Hermeneutic
Hermeneutika menjadi salah satu kunci keluar dari problematika pemahaman terhadap teks, disaat teks dipahami hanya oleh beberapa kalangan saja dan dianggap kurang sesuai dengan konteks saat ini,karena memang tidak mudah untuk menginterpretasikan kitab klasik yang menjadi pegangan hidup, dan terbatasi oleh zaman dari mulai turunnya sampai pada masa sekarang.Gadermen dan Fazlur Rahman menawarkan konsep hermeneutika yang sama-sama mengacu pada historis teks tersebut, dan merekontruksi pemahaman baru yang mereka analisis dengan mengaitkannya pada konteks sosial saat ini.Gadermen lebih pada menjadikan hermeneutika sebagai ontologis yaitu berdasarkan pemikiran yang dalam, sedangkan Fazlur Rahman menjadikan hermeneutika sebagai metodologis dalam fungsi ijtihad.
Kata Kunci: Gadamer, Fazlur Rahman, Hermeneutika
11
Crace, Benjamin D. "A Transpersonal Conversation". Journal of Pentecostal Theology 31, n. 1 (21 febbraio 2022): 79–96. http://dx.doi.org/10.1163/17455251-bja10027.
Abstract (sommario):
Abstract This article develops and deploys a participatory hermeneutic for Pentecostal theology through a dialogue with transpersonal psychology. It takes as representative the work of Jorge Ferrer and Jacob Sherman for its interdisciplinary approach. After brief contextualization within Pentecostal hermeneutics and the larger cultural history of spirituality, it highlights the salient features of a participatory approach. Then it moves to a short overview of Bruno Barnhart’s constructive participatory interpretation of history. Afterward, the prophetic word of knowledge, exemplified in John 4, is rescripted through the foregrounded participatory hermeneutic to demonstrate its cachet. The study ends with critical reflection on the examined content and the hermeneutical endeavor within Pentecostal theology.
12
Mahardika, Moch Dimas Galuh. "WHEN PHILOSOPHERS DISCUSS HISTORY: THE THOUGHTS OF HERMENEUTIC PHILOSOPHERS IN EXAMINING HISTORY". Sanjiwani: Jurnal Filsafat 15, n. 1 (31 marzo 2024): 13–24. http://dx.doi.org/10.25078/sjf.v15i1.3404.
Abstract (sommario):
The analysis of hermeneutics has been a subject of great interest and research among scholars, who have documented their findings in numerous books and scientific journals. In this article, the author endeavors to provide a deeper insight into hermeneutics as a tool and approach for examining the past. The ideas of prominent philosophers from the 19th and 20th centuries have contributed significantly to advancing historical research, particularly in comprehending past human activities and behaviors. Several renowned philosophers, including Dilthey, Gadamer, and Collingwood, have provided invaluable insights into interpreting and explaining history based on existing textual sources. This literature-based study seeks to explore the perspectives and discussions of these philosophers on the hermeneutic approach to interpreting history.
13
Sannikov, Serhii. "History and Hermeneutic Horizons of the Bible Commentaries in the Slavic Context". Ukrainian Religious Studies, n. 80 (13 dicembre 2016): 80–93. http://dx.doi.org/10.32420/2016.80.726.
Abstract (sommario):
The article by Sannikov Sergiy “History and Hermeneutic Horizons of the Bible Commentaries in the Slavic Context: Part 1. History and Practice of the Bible Commentaries in the Slavic Context” is the first part of the research of the history and hermeneutic horizons of the Bible commentaries in the Slavic context. The author surveys the history of the Bible interpretation in Eastern Europe, analyzes the diachronical interpretation principles progress, shows the hermeneutical methods used in the Evangelical movement of in the 19th and 20th centuries and the correspondent hermeneutic approaches in the Orthodox tradition. The author distinguishes the main hermeneutic principles being the basis for the commentators of the 19th-20th centuries and the approaches to interpretation practiced in the Slavic context. A special attention is given to the Bible interpretation made by national authors who have been publishing their works during the last 20 years. The main emphasis is made on the literature on hermeneutics published in recent years and used in Evangelical educational institutions.
14
Elass, Hicham. "A Gadamerian-Hermeneutic Reflection on T. S. Eliot and W. B. Yeats’s Poetics". Interdisciplinary Literary Studies 24, n. 3 (1 settembre 2022): 369–408. http://dx.doi.org/10.5325/intelitestud.24.3.0369.
Abstract (sommario):
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.
15
Gardner, Philip. "Hermeneutics and history". Discourse Studies 13, n. 5 (ottobre 2011): 575–81. http://dx.doi.org/10.1177/1461445611412700.
16
Latumahina, Dina Elisabeth, e Gunaryo Sudarmanto. "HANS GEORG GADAMER'S HERMENEUTICS VS BIBLICAL HERMENEUTICS: A COMPARATIVE ANALYSIS". Manna Rafflesia 10, n. 2 (11 maggio 2024): 322–38. http://dx.doi.org/10.38091/man_raf.v10i2.389.
Abstract (sommario):
At first, Hermeneutics as an interacting science was only used among the church as a method of Scripture Interpretation, with a standard system or method of hermeneutics. This hermeneutics is often referred to as Traditional Hermeneutics or Biblical Hermeneutics. However, in its development, Hermeneutics came out of biblical studies into the scope of philosophy, art, literature, and history. This hermeneutics is referred to as New Hermeneutics and appears in various variants. The purpose of this article is to introduce the New Hermeneutics system of the Postmodernist era, specifically Hans Georg Gadamer's Hermeneutics, and compare it objectively with the Biblical Hermeneutics System with the standard Grammatical-Historical method, which is often used to interpret the Bible. This study uses the comparative analysis study method to find fundamental similarities and differences between Hans Georg Gadamer's hermeneutic concepts and Biblical hermeneutics. Finally, the author makes conclusions and recommendations for Bible interpreters who are doing hermeneutics.
17
Dozan, Wely, e Muhammad Turmudzi. "Konsep Hermeneutika Sebagai Metodologi Interpretasi Teks Al-Qur’an". MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, n. 2 (25 dicembre 2019): 205–19. http://dx.doi.org/10.24090/maghza.v4i2.3470.
Abstract (sommario):
Lately, the concept of the methodology of interpreting the texts of the Qur’an is not only struggling from the history of the Companions and the Tabi'in but in understanding the Word of God it is necessary to have dialectics with the interpretation of the text with the term hermeneutics. Some contemporary interpretations make a new study of the Qur’an using the hermeneutic approach. Specifically, this paper seeks to contribute to providing concepts related to hermeneutics as a textual interpretation methodology. There are some things that are very urgent to be studied in this discussion, including, First, hermeneutics as a dialectic of text interpretation. Second, the methodology of the hermeneutic approach in understanding texts. Third, the application of hermeneutics as a text interpretation. Thus, the concept of hermeneutics in the texts is to find the Qur'anic values contextually behind the meaning of the text of the verse.
18
Budi, Setio. "The Dark Side of Alquran Hermeneutics: Criticism of the Hermeneutics of the Alquran Mohammed Arkoun". Journal of Islamic Civilization 4, n. 1 (30 settembre 2022): 81–90. http://dx.doi.org/10.33086/jic.v4i1.2627.
Abstract (sommario):
The birth of modern thought in Islam, especially in the study of the Qur'an, was a critique of interpretation in the classical and middle ages, the interpretation at that time, according to him, was only coloured by the use of repeated history, political interests, etc., so that it was unable to produce the meaning of the text according to the needs of the times. Departing from this background, contemporary interpreters provide alternatives to reading the Qur'an that is scientific with the hermeneutic method, one of which is Mohammed Arkoun. This paper will describe Arkoun's thoughts on the hermeneutics of the Qur'an, which has attracted much controversy among Muslims and criticizes his thoughts. This type of qualitative research (library research) uses a descriptive-analytic approach. The study results show that Arkoun's hermeneutics has many shortcomings and aspects that must be abandoned. On a practical level, Arkoun's hermeneutics can only be used at the mahaulal Qur'an level, not at the ma fi Qur'an. Lahirnya pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan, penafsiran pada masa tesebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik dsb, sehingga tidak mampu memproduksi makna teks sesuai kebutuhan zaman. Berangkat dari latar belakang ini para penafsir kontemporer memberikan alternatif lain dalam pembacaan Alquran yang bersifat ilmiah dengan metode hermeneutika, salah satunya Mohammed Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Alquran yang banyak menuai kontroversi dikalangan umat Islam, sekaligus melakukan kritik terhadap pemikirannya. Menggunakan jenis penelitian kualitatif dengan pendekatan deskriftif-analisis. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haulal Qur’an bukan pada ma fi Qur’an.
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William Oliverio,, L. "Contours of a Constructive Pentecostal Philosophical-Theological Hermeneutic". Journal of Pentecostal Theology 29, n. 1 (17 febbraio 2020): 35–55. http://dx.doi.org/10.1163/17455251-02901003.
Abstract (sommario):
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.
20
Nasution, Umaruddin. "Wilhelm Dilthey's Hermeneutical Methodology in Understanding Text". Kawanua International Journal of Multicultural Studies 3, n. 1 (30 giugno 2022): 1–4. http://dx.doi.org/10.30984/kijms.v3i1.59.
Abstract (sommario):
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.
21
Omenyo, Cephas N., e Wonderful Adjei Arthur. "The Bible Says! Neo-Prophetic Hermeneutics in Africa". Studies in World Christianity 19, n. 1 (aprile 2013): 50–70. http://dx.doi.org/10.3366/swc.2013.0038.
Abstract (sommario):
The neo-prophetic churches, the most recent expression of Pentecostalism, currently experiencing stupendous growth, do more contextual or inculturation hermeneutics than did earlier Pentecostal movements. They have, as their pillars, African biblical hermeneutics (shaped by elements in the African context) and global Pentecostal hermeneutical paradigms (also shaped by Pentecostal beliefs). In relying on these two pillars, they have appropriated western biblical hermeneutical tools, categories and methods in the African milieu; hence their appeal to a large number of contemporary African Christians.
22
Collett, Alice. "Historio-Critical Hermeneutics in the Study of Women in Early Indian Buddhism". Numen 56, n. 1 (2009): 91–117. http://dx.doi.org/10.1163/156852708x373276.
Abstract (sommario):
AbstractModern scholarly study of women in early Indian Buddhism began over a hundred years ago, towards the end of the nineteenth century. In this article, I assess strategies that have been prominent in scholarly engagement with the texts from the period that are pertinent to this debate. The article is focused around discussion of four historical-critical hermeneutic strategies which either have figured within the debate or, as is the case in the final section, are suggested as pertinent to the debate. The four strategies are: a hermeneutics of resonance; gender-construct hermeneutics; comparativist hermeneutics; and finally revisionist hermeneutics. The first three comprise strategies which have featured significantly in the debate, from its origins to changes that have arisen particularly during the last two decades. The final strategy is, essentially, my own assertion.
23
Stern, Laurent. "Hermeneutics and Intellectual History". Journal of the History of Ideas 46, n. 2 (aprile 1985): 287. http://dx.doi.org/10.2307/2709640.
24
Lawn, Christopher. "Wittgenstein, History and Hermeneutics". Philosophy & Social Criticism 29, n. 3 (maggio 2003): 281–95. http://dx.doi.org/10.1177/0191453703029003002.
25
Seixas, Peter. "Hermeneutics, history and memory". Paedagogica Historica 47, n. 3 (giugno 2011): 443–46. http://dx.doi.org/10.1080/00309230.2010.531529.
26
Rockmore, Tom. "Knowledge, hermeneutics, and history". Man and World 25, n. 1 (gennaio 1992): 79–101. http://dx.doi.org/10.1007/bf01250445.
27
Sarma, Arup Jyoti. "Self-Other Relationship, History and Interpretation". Culture and Dialogue 5, n. 2 (4 dicembre 2017): 210–22. http://dx.doi.org/10.1163/24683949-12340033.
Abstract (sommario):
Abstract This paper offers a critical appraisal of Gadamer’s dialogical philosophy of the self-other relationship within the context of interpretation and historical consciousness. According to Gadamer hermeneutics is a theory of interpretation or, rather, the art of interpretation. The task of philosophical hermeneutics is to narrate an ontology of human understanding with the ethical intent of restoring to interpretation a greater sense of “integrity.” The “hermeneutic universe” belongs to the individual worldviews whose structure and content are constructed on the basis of historical precedents. Gadamer situates these precedents in historicity and the tradition of culture, which are resources for their unique interpretations. Gadamer claims that interpretative understanding encounters the other in the dialogical “play” (Spiel) of an ever-unfinished event. The self and the other belong to the horizon of historical consciousness, and it is through this common horizon that the alterity of the other comes into expression.
28
Freeman, Melissa. "Perturbing Anticipation: Jazz, Effective-History, Dialogue, and the Nonrepresentational Movement of Hermeneutic Understanding". Qualitative Inquiry 26, n. 5 (2 gennaio 2019): 527–37. http://dx.doi.org/10.1177/1077800418819623.
Abstract (sommario):
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.
29
Zuluaga Ramírez, Francisco Uriel. "Historia local y hermenéutica". HiSTOReLo. Revista de Historia Regional y Local 2, n. 3 (1 gennaio 2010): 143–55. http://dx.doi.org/10.15446/historelo.v2n3.12383.
Abstract (sommario):
El autor ofrece su reflexión sobre la relación: historia local y hermenéutica a partir de las siguientes preguntas: ¿Tiene la hermenéutica algún papel en la búsqueda de fuentes e información acerca del tema u objeto de investigación?, ¿Que función puede tener la hermenéutica en la critica interna o externa, de los documentos y de los hechos?, ¿En cualquiera de los momentos, qué debe ser interpretado? y ¿El ejercicio hermenéutico es privativo de la producción del Texto? En tal sentido considera la importancia de la hermenéutica en el trabajo del historiador y como parte todo el proceso historiográfico, al igual que la heurística y la crítica.Palabras clave: hermenéutica, historia local, interpretación, heurística. Local history and hermeneutics Abstract The author offers his reflection on the relationship between local history and hermeneutics from the following questions: Does hermeneutics have some role in the search for sources of information about the topic or object of research? What function can hermeneutics have in internal or external criticism of the documents and of the events? In a given moment, what should be interpreted? Is the hermeneutic act “particular” with reference to the production of the text? In this fashion the importance of hermeneutics in the work of the historian and as part of all of the historiographical process is considered, just as heuristics and criticism is. Keywords: hermeneutics, local history, interpretation, heuristics.
30
Vargiu, Luca. "Hans Belting and Hermeneutics – Between Unease and Awareness". Labyrinth 24, n. 2 (30 dicembre 2022): 134–49. http://dx.doi.org/10.25180/lj.v24i2.310.
Abstract (sommario):
Beginning with an article by Hans Robert Jauss, which detects in Hans Belting some "unease" towards hermeneutics, this paper claims instead that Belting, in his studies, manifests deep hermeneutic awareness, among other things indebted in many respects to Jauss' reception theory itself. Nonetheless, it is still possible to notice some "unease," which emerges in the way Belting considers hermeneutics among the "methods and games" of history of art. In this regard, Belting's analysis – concerning the relationship between iconology and hermeneutics and between philosophical and art historical hermeneutics – appears densely loaded with meaning but also partial. This is due to the fact that he limits himself to critically discussing only one tendency, well represented, in his eyes, by Wilhelm Dilthey, Hans-Georg Gadamer and Hans Sedlmayr, the latter being the only representative of art historical hermeneutics that Belting takes into account.
31
Schuback, Marcia Sá Cavalcante. "The Lacuna of Hermeneutics: Notes on the Freedom of Thought". Research in Phenomenology 51, n. 2 (22 settembre 2021): 165–77. http://dx.doi.org/10.1163/15691640-12341469.
Abstract (sommario):
Abstract In this article I argue not only for the value of hermeneutics today but also, and especially, how the crucial gesture of hermeneutics is that of changing the subject for the sake of our today. Surveying briefly the main lines of hermeneutical positions along its history and critiques, and connecting these critiques to the discrepancy between theory and practice, between interpretation and the need to change the world, the article proposes that our reality today, reshaped through globalization and the virtual, is performed as a hermeneutics of history. The challenge for today’s hermeneutics is to work out categories for understanding the present as on-going in a world that tends to capture and distort more and more the meaning of freedom of thought. In the final section, I propose a hermeneutics of the on-going, of gerundive time, partially under the inspiration of Paul Celan, as a response that develops the meaning of the freedom of thought. A defense of nearness and how to think in narrow nearness to the on-going is discussed.
32
Anwar, Mohamad Khoiril, e Abdul Rasyid Ridho. "KONTROVERSI PENERAPAN HERMENEUTIKA DALAM PENAFSIRAN AL-QUR’AN". el-'Umdah 3, n. 2 (4 gennaio 2021): 217–44. http://dx.doi.org/10.20414/el-umdah.v3i2.2877.
Abstract (sommario):
Hermeneutics its simplest sense is the theory of text interpretation which was originally used to interpret the Bible. The use of the hermeneutic approach, especially in Indonesia, can be traced through existing courses and research results. The presence of hermeneutics has drawn controversy, especially when it is associated with the al-Qur’an. So there are some who disagree with hermeneutics because this hermeneutics is not from Islam so that it cannot be used in interpreting the Qur'an because it is seen from its history that hermeneutics is used to interpret Biebel which is actually different from the al-Qur'an. Although this hermeneutics is not used in interpreting the Qur'an, according to the author's n, it looks more at the goal of an interpretation, which is to make it easier for humans to understand a text.The highest and foremost authority in interpreting the al-Qur’an is only the Prophet Muhammad SAW, so at that time, if the companions had difficulty understanding the Qur'an, they immediately asked the Prophet. Then in the development of the methodology of interpretation, a form of interpretation emerged, namely the form of history (tafsir bi al-ma'tsur) in which the companions received and narrated the interpretation of the Prophet Muhammad SAW through deliberation and tafsir al-ra'y (interpretation through thought or ijtihad).
33
Jeanrond, Werner G. "HERMENEUTICS AND CHRISTIAN PRAXIS: SOME REFLECTIONS ON THE HISTORY OF HERMENEUTICS1". Literature and Theology 2, n. 2 (1988): 174–88. http://dx.doi.org/10.1093/litthe/2.2.174.
34
Syarifudin, Muhammad, e Masruhan Masruhan. "INTERPRETASI HADIS: ANTARA HERMENEUTIKA DAN SYARH AL-HADITS (STUDI KOMPARATIF)". TAJDID: Jurnal Ilmu Ushuluddin 20, n. 2 (28 dicembre 2021): 373–400. http://dx.doi.org/10.30631/tjd.v20i2.171.
Abstract (sommario):
This article attempts to analyze the syarh al-hadith method of classical and contemporary scholars and the hermeneutic method of Islamic scholars in explaining (interpreting) the Prophet's hadith. Because most scholars who write about the interpretation of hadith with a hermeneutics approach, instead use references in classical hadith syarh. Therefore, the author wants to examine the relevance of hermeneutical methods or theories in the study of syarh al-hadith. Is hermeneutics appropriate to be applied as a single foundation in the interpretation of hadith or is it only a complement to the syarh al-hadith? This article concludes after trying to compare the interpretations of the hadith commanding to fight humans until they say there is no god but Allah using the two approaches or methods above, and it turns out that both can go hand in hand and complement each other. Moreover, the hermeneutics approach is more about the meaning of the context of the hadith at the beginning of its emergence to the present, which requires an understanding of the meaning of the hadith according to its originator at the time of the background of the hadith (asbab wurud) and the history of this can be known through the syarah hadith method, especially, syarah hadith with other narrations or through the words of friends who lived contemporaries with the Prophet (originator). Besides that, the study of the original language of the text is also used as a reference in this case, which is part of the syarah of hadith as well. Artikel ini mencoba menganalisis metode syarah hadis ulama klasik dan kontemporer dan metode hermeneutika cendekiawan Islam dalam menjelaskan (menginterpretasi) hadis Nabi. Karena, kebanyakan cendekiawan yang menulis mengenai interpretasi hadis dengan pendekatan hermeneutika, justru menggunakan rujukan dalam syarah hadis klasik. Oleh karena itu, penulis ingin meneliti relevansi metode atau teori hermeneutika dalam kajian syarh al-hadits. Apakah hermeneutika layak diterapkan sebagai pondasi tunggal dalam interpretasi hadis ataukah hanya menjadi pelengkap syarh al-hadits? Artikel ini mengambil kesimpulan setelah mencoba membandingkan penafsiran terhadap hadis perintah memerangi manusia sampai mereka mengucapkan tiada Tuhan selain Allah dengan menggunakan dua pendekatan atau metode di atas. Ternyata keduanya bisa berjalan beriringan dan saling melengkapi. Terlebih pendekatan hermeneutika lebih kepada pemaknaan konteks hadis di awal munculnya ke masa kini, yang mana hal itu memerlukan pemahaman akan makna hadis menurut pencetusnya di masa lahirnya hadis (asbab wurud) tersebut dan histori mengenai hal ini dapat diketahui melalui metode syarah hadis. Terutama syarah hadis dengan riwayat lainnya atau melalui perkataan Sahabat yang hidup sezaman dengan Nabi (pencetus). Di samping itu kajian bahasa asli teks juga dijadikan rujukan dalam hal ini, yang merupakan bagian dari syarah hadis juga.
35
Barker, Kit. "Speech Act Theory, Dual Authorship, and Canonical Hermeneutics: Making Sense of "Sensus Plenior"". Journal of Theological Interpretation 3, n. 2 (2009): 227–39. http://dx.doi.org/10.2307/26421291.
Abstract (sommario):
Abstract The divine authorship of Scripture has been a much-debated topic throughout history, particularly in the modern and postmodern eras. Those who continue to hold to such a conviction have often wrestled with its hermeneutical implications. Hermeneutic realists who employ forms of authorial discourse interpretation have realized that their presuppositions regarding the divine authorship of Scripture pose significant hermeneutical challenges. In particular, it is often believed that the divine author may intend to communicate something different from what the human author of the text intended. This belief has led many to employ what became known as a sensus plenior hermeneutic, a hermeneutic that has generated criticism from both hermeneutic realists and non-realists alike. Recent years have witnessed renewed interest in understanding Scripture as divine communication. Those involved in theological hermeneutics have drawn upon advances in a wide range of disciplines in order to develop and defend their methodologies. From the fields of communication theory and pragmatics, speech act theory has been proffered by some as providing an insightful analysis of the anatomy of communication and, in particular, authorial intention. The aim of this paper is to demonstrate how speech act theory highlights the problems related to a dual-authorship hermeneutic and with sensus plenior approaches in particular. At the same time, speech act theory is shown to be a valuable tool that can clarify interpretive goals and enable a greater appreciation of the divine authorship of Scripture at both canonical and intracanonical levels.
36
Barker, Kit. "Speech Act Theory, Dual Authorship, and Canonical Hermeneutics: Making Sense of "Sensus Plenior"". Journal of Theological Interpretation 3, n. 2 (2009): 227–39. http://dx.doi.org/10.2307/jtheointe.3.2.0227.
Abstract (sommario):
Abstract The divine authorship of Scripture has been a much-debated topic throughout history, particularly in the modern and postmodern eras. Those who continue to hold to such a conviction have often wrestled with its hermeneutical implications. Hermeneutic realists who employ forms of authorial discourse interpretation have realized that their presuppositions regarding the divine authorship of Scripture pose significant hermeneutical challenges. In particular, it is often believed that the divine author may intend to communicate something different from what the human author of the text intended. This belief has led many to employ what became known as a sensus plenior hermeneutic, a hermeneutic that has generated criticism from both hermeneutic realists and non-realists alike. Recent years have witnessed renewed interest in understanding Scripture as divine communication. Those involved in theological hermeneutics have drawn upon advances in a wide range of disciplines in order to develop and defend their methodologies. From the fields of communication theory and pragmatics, speech act theory has been proffered by some as providing an insightful analysis of the anatomy of communication and, in particular, authorial intention. The aim of this paper is to demonstrate how speech act theory highlights the problems related to a dual-authorship hermeneutic and with sensus plenior approaches in particular. At the same time, speech act theory is shown to be a valuable tool that can clarify interpretive goals and enable a greater appreciation of the divine authorship of Scripture at both canonical and intracanonical levels.
37
Budi, Setio. "Menakar Ulang Hermenuetika Al-Quran: Kritik Atas Pemikiran Muhammad Arkoun". Substantia: Jurnal Ilmu-Ilmu Ushuluddin 24, n. 1 (30 aprile 2022): 16. http://dx.doi.org/10.22373/substantia.v24i1.12127.
Abstract (sommario):
Qur'an interpretation will constantly evolve towards altering times. Modern thoughts advent in Islam, particularly towards Qur'an deconstruction, is an interpretations critique of the classical and middle ages. Repeated history and political interests colored the interpretation itself. So, it could not construct the text's significance according to the requirements of the times. Of this background, modern interpreters furnished another choice for reading the Qur'an scientifically with the hermeneutic approach, one of which is Muhammad Arkoun. This writing depicted Arkoun's thoughts on the hermeneutics of the Qur'an, which has drawn a lot of disagreement among Muslims. This investigation aimed to encounter Arkoun's hermeneutics and criticism of its ideas by utilizing a library research qualitative approach. The outcomes demonstrated Arkoun's hermeneutics contains numerous shortcomings and aspects that must be abandoned, including; Arkoun's opinions that the Qur'an is not faithful, removes the theological feature of the verse, eradicates the component of the author, and that the Qur'an is a historical outgrowth. In practical terms, Arkoun's hermeneutics can only be used at the ma haulal Qur’an level, not at the ma fi Qur’anAbstrak: Penafsiran Alquran akan selalu mengalami perkembangan seiring perubahan waktu dan zaman. Lahirnya pemikiran-pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan dan pertengahan. Penafsiran pada masa tersebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik, dan sebagainya. Sehingga hal tersebut tidak mampu memproduksi makna teks sesuai kebutuhan zaman. Berangkat dari latar belakang ini para penafsir kontemporer memberikan alternatif lain dalam pembacaan Alquran yang bersifat ilmiah dengan metode hermeneutika, salah satunya Muhammad Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Al Qur'an yang banyak menuai kontroversi di kalangan umat Islam. Penelitian ini bertujuan untuk menemukan hermeneutika Arkoun sekaligus kritik terhadap pemikirannya, dengan menggunakan pendekatan kualitatif yang bersifat library research. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, diantaranya; Arkoun memandang bahwa Alquran tidak otentik, menghilangkan unsur teologis ayat, menghilangkan unsur pengarang dan Alquran merupakan produk sejarah. Dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haula al Qur'an bukan pada ma fi Qur’an.
38
Konacheva, Svetlana A. "UNDERSTANDING AND PREUNDERSTANDING IN THEOLOGICAL HERMENEUTICS". RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, n. 1 (2023): 10–30. http://dx.doi.org/10.28995/2073-6401-2023-1-10-30.
Abstract (sommario):
The article provides a comparative analysis for the interpretation of theological hermeneutics in the works of Karl Barth and Rudolf Bultmann. The author considers the specifics in their understanding of the purpose and tasks of theological hermeneutics, its relationship with philosophical hermeneutics, the issues of preunderstanding and the hermeneutic circle. Barth’s hermeneutics is part of dogmatics; the hermeneutic question is the question of how we can adequately speak of God’s revelation in history. God must never become the object of our interpretations, but must always remain the subject who interprets us. Barth’s hermeneutics is characterized by a preliminary comprehension of the theological meaning of the Bible, which for him is the “otherness” of God. Bultmann sought to develop an adequate description of the human situation in which biblical texts are able to speak to us, tried to clarify preunderstanding, the formal conditions for the process of biblical interpretation. Since all human knowledge of God is interpreted knowledge, the theologian who reflects on that process of interpretation needs to reflect on the conceptual framework in which he is interpreting. For Bultmann, unlike Barthes, an open discussion in the presuppositions of any approach to texts should not be seen as determination of our understanding of those texts
39
Yu, Tianyuan, Albert J. Mills e Niya Peng. "A reflexive critique of a critical hermeneutics analysis of Wu Zetian". Qualitative Research in Organizations and Management: An International Journal 13, n. 3 (10 settembre 2018): 250–60. http://dx.doi.org/10.1108/qrom-10-2016-1454.
Abstract (sommario):
Purpose Revisiting the critical hermeneutics analysis of Wu Zetian’s case in Peng et al.’s (2015) paper, the purpose of this paper is to explore the complexity and paradox of Wu Zetian as a historical figure, and to demonstrate the potential of critical hermeneutics as an innovative methodology to study gender, diversity and history. Moreover, the authors attempt to examine some of the potential challenges and limitations of this methodology and to provide an in-depth account of the socio-politics involved in the research process. Design/methodology/approach This is a reflexive critique based on a framework of four central concepts of critical hermeneutics (Prasad, 2005): questions of author intentionality, layers of texts, hermeneutic circle and relating to texts. Findings Critical hermeneutics has great potential as well as considerable challenges and limitations in the research areas of gender, diversity and history. Originality/value This paper offers a lucid exposition of what critical hermeneutics is about, how it might be applied to a particular case and potential challenges and limitations of this methodology. The study is intensely reflexive and context oriented, illustrating how a deepened understanding of critical hermeneutics leads to a more informed discussion of the possibilities and limitations of the methodology, and how researchers, editors and reviewers can be influenced by the context in which the study is conducted.
40
Nissen, Johannes. "Testament in Mission: The Use of the New Methodological and Hermeneutical Reflections". Mission Studies 21, n. 2 (2004): 167–99. http://dx.doi.org/10.1163/1573383042653695.
Abstract (sommario):
AbstractAfter several introductory reflections, this article attempts to categorize the various ways of using the New Testament as a foundation for the church's missionary activity. Here the author argues that interpreters of the New Testament should avoid a "double reductionism," while aiming at a multidimensional interpretive approach. The Bible is not a single book with a single understanding of mission. Rather, it offers a variety of perspectives on what mission might look like. In a third part the author offers several hermeneutical observations, suggesting that "linear" hermeneutics should be replaced by a hermeneutics of conversation. To counteract the absolutizing of our own situation and experience, it is necessary to stimulate a cross-cultural missiological hermeneutics.
41
Soares, Martinho Tomé. "From Ricœurian Hermeneutics to Environmental Hermeneutics. Space, Landscape, and Interpretation". Études Ricoeuriennes / Ricoeur Studies 12, n. 2 (15 dicembre 2021): 85–101. http://dx.doi.org/10.5195/errs.2021.559.
Abstract (sommario):
The analysis of fundamental texts such as “Architecture and Narrativity” and Memory, History, Forgetting aims to fill a gap in studies of Environmental Hermeneutics. Indeed, the analogy between space and narrative, through parallelism with the process of triple mimesis, is usually deduced by environmental hermeneuticists from the works Time and Narrative and Oneself as Another. However, Ricœur himself took it upon himself to make this transposition in a direct and elaborated way from a phenomenological and hermeneutic analysis of the built space (through architecture) and the inhabited space, opening the way for a broader and more grounded epistemology of environmental hermeneutics. The introduction of the critical concept of landscape, as seen today by constructivist and cultural geography, legitimizes the claims of an environmental hermeneutics as an interpretive process of formally non-textual objects. Indeed, landscape in its connection to territory has its own semiotic and semantic character, which is appealed to for reading and interpretation.
42
Suharmono. "Hermeneutika Dialogis sebagai Basis Filosofis dalam Fiksyen dan Sejarah, Suatu Dialog Karya Umar Junus". SASDAYA: Gadjah Mada Journal of Humanities 7, n. 1 (19 giugno 2023): 15–38. http://dx.doi.org/10.22146/sasdaya.v7(1).15-38.
Abstract (sommario):
This study aims to explain dialogical hermeneutics, one of the scientific paradigms that can bridge the confusion of thinking in explaining the relationship between literature and reality/history. The material object used is Fiction and History of Dialogue, while the formal object is the dialogical hermeneutic paradigm in the book. The purpose of this study is to describe the basic assumptions; model; and the concepts that make up dialogic hermeneutics. The theoretical framework and method used as the basis for the analysis are Thomas Khun's thoughts related to paradigms. The results of the research show that Fiction and Dialogue History books criticize in discussing fiction which is dominated by mimetic and semiotic concepts as well as history which is seen as something that is often contrasted with fiction. Junus offers an alternative idea in the form of dialogue (hermeneutics) as a new way of looking at the relationship between fiction and history/reality. Junus uses an analogy model to see the relationship between fiction and history/reality. The concepts put forward include the Concept of Definition of Fiction; The Nature of Reality in Stories; Fiction and Heurmenetics; Fiction Shapes Reality; Perspective of Fiction and Reality of Writers and Readers; and Fiction and History.
43
Suharmono. "Hermeneutika Dialogis sebagai Basis Filosofis dalam Fiksyen dan Sejarah, Suatu Dialog Karya Umar Junus". Sasdaya: Gadjah Mada Journal of Humanities 7, n. 1 (19 giugno 2023): 15–38. http://dx.doi.org/10.22146/sasdaya.7107.
Abstract (sommario):
This study aims to explain dialogical hermeneutics, one of the scientific paradigms that can bridge the confusion of thinking in explaining the relationship between literature and reality/history. The material object used is Fiction and History of Dialogue, while the formal object is the dialogical hermeneutic paradigm in the book. The purpose of this study is to describe the basic assumptions; model; and the concepts that make up dialogic hermeneutics. The theoretical framework and method used as the basis for the analysis are Thomas Khun's thoughts related to paradigms. The results of the research show that Fiction and Dialogue History books criticize in discussing fiction which is dominated by mimetic and semiotic concepts as well as history which is seen as something that is often contrasted with fiction. Junus offers an alternative idea in the form of dialogue (hermeneutics) as a new way of looking at the relationship between fiction and history/reality. Junus uses an analogy model to see the relationship between fiction and history/reality. The concepts put forward include the Concept of Definition of Fiction; The Nature of Reality in Stories; Fiction and Heurmenetics; Fiction Shapes Reality; Perspective of Fiction and Reality of Writers and Readers; and Fiction and History.
44
Friedman, Jeff. "Oral History, Hermeneutics, and Embodiment". Oral History Review 41, n. 2 (1 settembre 2014): 290–300. http://dx.doi.org/10.1093/ohr/ohu034.
45
Morgan, Robert. "Book review: History and Hermeneutics". Theology 111, n. 861 (maggio 2008): 201–2. http://dx.doi.org/10.1177/0040571x0811186114.
46
정연재. "Philosophical Hermeneutics and Conceptual History". CONCEPT AND COMMUNICATION ll, n. 9 (giugno 2012): 91–116. http://dx.doi.org/10.15797/concom.2012..9.003.
47
Vattimo, Gianni, e Paolo Diego Bubbio. "Interpreting the World Is Transforming the World". Journal of Continental Philosophy 1, n. 1 (2020): 77–84. http://dx.doi.org/10.5840/jcp20205213.
Abstract (sommario):
Vattimo argues that the core of Gadamer’s hermeneutics resides in the identification of interpreting with changing the world, and analyzes the ontological turn in hermeneutics in light of such identification. Vattimo advocates for a radical reading of Gadamer’s claim “Being, which can be understood, is language” and maintains that hermeneutics requires a profound revolution in ontology, overcoming the idea of Being as a given object “out there”. In light of the dialogue that Gadamer’s Truth and Method establishes with Heidegger’s Being and Time, Vattimo concludes that hermeneutic ontology has its core in the identification of reality with the history of effects; not as a descriptive proposition, but as the meaning of Being in whose horizon hermeneutics interprets the experience of the world. A coherent philosophy of interpretation, conceived as a call to transform the objective reality of things “out there” into truth, namely into language and project, actually changes the world.
48
Yuliana, Fitri. "Redemptive-Historical Approach: Suatu Pendekatan Hermeneutis Injili Yang Kristosentris". Veritas : Jurnal Teologi dan Pelayanan 17, n. 2 (1 dicembre 2018): 147–61. http://dx.doi.org/10.36421/veritas.v17i2.313.
Abstract (sommario):
Di satu sisi, penekanan modernisme pada rasionalitas dan historisitas telah menghasilkan kristologi yang kritis-objektif. Di sisi lain, pascamodernisme yang berepistemologi pluralis menghasilkan kristologi yang subjektif. Menanggapi dan menjembatani dua sisi persoalan ini, pendekatan hermeneutis redemptive-historical diajukan sebagai pendekatan alternatif injili. Pendekatan yang berpusat pada Kristus sebagai kulminasi sejarah penebusan (seperti yang disaksikan Alkitab) ini mengaitkan tiga horizon yaitu: textual, epochal, dan canonical untuk menginterpretasikan teks Kitab Suci secara holistik. Pendekatan ini menganalisis sintaksis, konteks sastra, konteks sejarah dan genre-nya (textual horizon), mengaitkannya dengan sejarah penebusan (epochal horizon), dan melihatnya dalam terang keutuhan kanon (canonical horizon). Penggabungan ketiga unsur tersebut menekankan dinamika pemenuhan janji Allah dalam kulminasi tersebut. Dengan demikian, pendekatan hermeneutis redemptive historical dapat mengarahkan orang Kristen pembacaan dan penafsiran Alkitab yang kristosentris.
Kata-kata kunci: Pendekatan Redemptive-Historical, Epistemologi, Kristologi Modern Kristologi Pascamodern, Hermeneutika Injili Kristosentris
On the one hand, the emphasis of modernism on rationality and historicity has produced a critical-objective Christology. On the other hand, post-modernism with a pluralist epistemology produces subjective Christology. Responding to, and bridging the two sides of this problem, the redemptive-historical hermeneutical approach is proposed as an alternative evangelical approach. The Christ-centered approach as the culmination of the history of redemption (as witnessed to in the Bible) links three horizons, namely: textual, epochal, and canonical to interpret the text of the Scriptures holistically. This approach analyzes syntax, literary context, historical context and its genre (textual horizon), links it to the history of redemption (epochal horizon), and sees it in the light of the canon (canonical horizon). The combination of these three elements emphasizes the dynamic fulfillment of God’s promises. Thus, the historical redemptive hermeneutical approach can lead Christians to read and interpret the Christocentric Bible.
Keywords: Redemptive-Historical Approach, Epistemology, Modernist Christology, Post-modernist Christology, Christ-centered Evangelical Hermeneutics
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Heelan, Patrick. "Comments and Critique". Science in Context 3, n. 2 (1989): 477–88. http://dx.doi.org/10.1017/s0269889700000910.
Abstract (sommario):
The ArgumentIn this rejoinder to Gyorgy Markus (Science in Context 1:5–51), I argue that although there are nonphilosophical hermeneutical studies of communication among scientists (a “weak” hermeneutics) from which much can be learned about scientific practices, there is also the philosophical genre of a hermeneutics of natural science (a “strong” hermeneutics), with which this paper is concerned. The former is the nonphilosophical use of hermeneutics in the study of texts and historical sources; the latter is a philosophy pursued within a working canon of philosophical works defined principally by the writings of Heidegger and Husserl. There is also a hermeneutically sensitive analytic philosophy of science, such as in the work of Kuhn, Toulmin, and Elkana. These genres are distinguished by their literary canons and their basic phenomenologies or critical experiential givens; each genre comprises an exemplary phenomenology as understood with the help of a characteristic fundamental literary canon.I argue that analytic philosophy is pursued within a canon that makes it difficult to raise hermeneutical questions about natural science, and that it assumes a generally positivistic phenomenology. I argue that hermeneutical phenomenology currently defines itself in dialectical opposition to “science” as understood (positivistically) by analytic philosophy, and has failed to exploit the opportunity of making its own positive contribution to the philosophy of science by examining for itself the phenomenology of laboratory work, especially data production, and the transformation of the language of theory into a descriptive language of scientific phenomena. A “strong” hermeneutical philosophy of natural science, then, challenges both analytic philosophy and the existing tradition of hermeneutical phenomenology.
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Kedar, Asaf. "Ideal Types as Hermeneutic Concepts". Journal of the Philosophy of History 1, n. 3 (2007): 318–45. http://dx.doi.org/10.1163/187226307x229380.
Abstract (sommario):
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.