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Hermeneutics

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Subcategories:History/traditions: Hermeneutics
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  1. Harold Alderman (1980). Origin and Telos: A Reconstruction of the Relation Between the Birth of Tragedy and Thus Spoke Zarathustra. Research in Phenomenology 10 (1):192-207.
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  2. William S. Allen (2009). Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language. Research in Phenomenology 39 (1):69-98.
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  3. Lorenzo Altieri (2007). À Même les «Choses Mêmes». Studia Phaenomenologica 7:285-302.
    In this paper I would like to reconstruct Patočka’s effort to give a faithful account of the phenomena, without betraying these phenomena with an objectivistic theory of perception. Only by remaining close to the things themselves will we be able to understand them as an appeal, as a call, while understanding ourselves as a response to this call. On the basis of this “ontological rehabilitation of the sensible”, which reveals Patočka’s affinity with Merleau-Ponty as much as his departure from Husserl, (...)
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  4. Kim Atkins (2004). Narrative Identity, Practical Identity and Ethical Subjectivity. Continental Philosophy Review 37 (3).
    The narrative approach to identity has developed as a sophisticated philosophical response to the complexities and ambiguities of the human, lived situation, and is not – as has been naively suggested elsewhere – the imposition of a generic form of life or the attempt to imitate a fictional character. I argue that the narrative model of identity provides a more inclusive and exhaustive account of identity than the causal models employed by mainstream theorists of personal identity. Importantly for ethical subjectivity, (...)
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  5. Babette Babich (2007). Heidegger’s Will to Power. Journal of the British Society for Phenomenology 38 (1):37-60.
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  6. Roxana Baiasu (2007). Being and Time and the Problem of Space. Research in Phenomenology 37 (3):324-356.
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  7. James A. Beshai (1975). Is Psychology a Hermeneutic Science? Journal of Phenomenological Psychology 5 (2):425-439.
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  8. Don Browning (2003). Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective. Zygon 38 (2):317-332.
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  9. Drew Christie (2000). Don Ihde, Expanding Hermeneutics: Visualism in Science. Continental Philosophy Review 33 (2):218-224.
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  10. Cristian Ciocan (2008). The Question of the Living Body in Heidegger's Analytic of Dasein. Research in Phenomenology 38 (1):72-89.
    The purpose of this article is to analyze the significance of the absence of the problem of living body in Heidegger's analytic of Dasein. In order to evaluate the occurrences of the problem of the body in Being and Time, I also refer to the context of some of Heidegger's later work where there is to be found a sketch of an ontological investigation of the living body. I analyze then in detail the scarce occurrences of body in the fundamental (...)
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  11. Karl Clifton-Soderstrom (2009). The Phenomenology of Religious Humility in Heidegger's Reading of Luther. Continental Philosophy Review 42 (2).
    The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility. A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment (...)
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  12. Paul Ennis (2010). Post-Continental Voices: Selected Interviews. Zero Books.
    This collection of interviews brings together seven post-continental thinkers to discuss their own personal academic development, their experiences of graduate school and their hopes for post-continental philosophy. Each thinker has been chosen for their importance, popularity and potential. Opening with a short introduction this book offers a rare insight into the world of academic philosophy from the inside. Acting as a handbook to post-continental philosophy this book will prepare students for the unique challenges facing academic philosophy in the coming years. (...)
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  13. James Franklin (1984). Natural Sciences as Textual Interpretation: The Hermeneutics of the Natural Sign. Philosophy and Phenomenological Research 44 (4):509-520.
    There are close parallels between perception (the interpretation of sensory experience as representing physical objects) and hermeneutics (the interpretation of signs as having meaning). Perceptual illusions corresponds to ambiguities in texts; naive realism corresponds to fundamentalism; the scientist's reinterpretation of the "manifest image" to the global/local interplay of the "hermeneutic circle" in the interpretation of large texts.
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  14. Tom Grimwood (2011). Hesitation and Irony in Nietzsche's “Woman and Child”. Angelaki 15 (2):115-128.
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  15. Todd S. Mei (2009). Heidegger and the Appropriation of Metaphysics. Heythrop Journal 50 (2):257-270.
    Heidegger’s deconstruction of the history of Western metaphysics has been a major influence behind poststructural critiques of modernity as well as more apologetic attempts to maintain a dialogue with historical sources, such as Gadamer’s philosophical hermeneutics. This bifurcation has intensified the ambiguity of Heidegger’s project: was it an attempt to relinquish philosophical ties to the past or a call for a fundamental reinterpretation of them? In this article I argue the latter,focusing my analysis on Heidegger’s notions of appropriation and historicity. (...)
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  16. Todd S. Mei (2009). Heidegger and the Appropriation of Metaphysics. Heythrop Journal 50 (2):257-270.
    Heidegger’s deconstruction of the history of Western metaphysics has been a major influence behind poststructural critiques of modernity as well as more apologetic attempts to maintain a dialogue with historical sources, such as Gadamer’s philosophical hermeneutics. This bifurcation has intensified the ambiguity of Heidegger’s project: was it an attempt to relinquish philosophical ties to the past or a call for a fundamental reinterpretation of them? In this article I argue the latter, focusing my analysis on Heidegger’s notions of appropriation and (...)
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  17. Todd S. Mei (2009). Heidegger, Work, and Being. Continuum.
    This book provides a novel interpretation of the Aristotelian understanding of work in light of the philosophy of Martin Heidegger. In a world of changing work patterns and the global displacement of working lifestyles, the nature of human identity and work is put under great strain. Modern conceptions of work have been restricted to issues of utility and necessity, where aims and purposes of work are reducible to the satisfaction of immediate technical and economic needs. Left unaddressed is the larger (...)
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  18. Todd S. Mei (2009). The Preeminence of Use: Reevaluating the Relation Between Use and Exchange in Aristotle's Economic Thought. Journal of the History of Philosophy 47 (4):pp. 523-548.
    Aristotle’s economic thinking in the Nicomachean Ethics 5.5 and Politics 1 provides one of the earliest analyses of the economic nature exchange. Establishing the significance of Aristotle in this area has often led modern commentators to equate Aristotle’s descriptive analysis of use and exchange to the definitions of use-value and exchange-value as it is found in Karl Marx. In this article, I show that Aristotle’s understanding of use and exchange is qualitatively different from this interpretation, focusing in particular on the (...)
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  19. Eric S. Nelson (2008). Heidegger and the Questionability of the Ethical. Studia Phaenomenologica 8:395-419.
    Despite Heidegger’s critique of ethics, his use of ethically-inflected language intimates an interpretive ethics of encounter involving self-interpreting agents in their hermeneutical context and the formal indication of factical life as a situated dwelling open to possibilities enacted through practices of care, interpretation, and individuation. Existence is constituted practically in Dasein’s addressing, encountering, and responding to itself, others, and its world. Unlike rule-based or virtue ethics, this ethos of responsive encounter and individuating confrontation challenges any grounding in a determinate or (...)
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  20. Eric S. Nelson (2004). Schleiermacher on Language, Religious Feeling, and the Ineffable. Epoché 8 (2):297-312.
    This paper is about the relevance of the ineffable and the singular to hermeneutics. I respond to standard criticisms of Friedrich Schleiermacher by Karl Barth and Hans-Georg Gadamer in order to clarify his understanding of language, interpretation, and religion. Schleiermacher’s “indicative hermeneutics” is developed in the context of the ethical significance of communication and the ineffable. The notion of trace is employed in order to interpret the paradox of speaking about that which cannot be spoken. The trace is not a (...)
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  21. Eric Sean Nelson (2004). The Formation of the Historical World in the Human Sciences (Review). Journal of the History of Philosophy 42 (1):113-115.
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  22. Francois Raffoul & Eric S. Nelson (2008). Rethinking Facticity. SUNY Press.
    Focusing on the works of Husserl, Heidegger, Merleau-Ponty, Sartre, Lacan, and Fanon, among others, they trace its significance from life-philosophy to ...
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  23. Paul Redding (1982). Action, Language and Text: Dilthey's Conception of the Understanding. Philosophy and Social Criticism 9 (2):228-244.
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  24. Matheson Russell (2008). Is There a Hermeneutics of Suspicion in Being and Time? Inquiry 51 (1):97 – 118.
    Hubert Dreyfus has claimed that Heidegger's phenomenological method involves a “hermeneutics of suspicion”. This is an intriguing suggestion, and if it were correct it would indicate that the standard interpretations overlook a significant aspect of the methodology of Being and Time. But is there really a hermeneutics of suspicion in Being and Time? Leslie MacAvoy has offered the most sustained challenge to Dreyfus on this point, arguing that his “hermeneutics of suspicion thesis” misconstrues both the overarching project and the methodological (...)
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  25. Dennis Schmidt (2000). On the Dark Side of the Moon: Voice and the Event of the Word. Continental Philosophy Review 33 (3):289-299.
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  26. Dennis Schmidt (1993). On the Memory of Last Things. Research in Phenomenology 23 (1):92-104.
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  27. Dennis J. Schmidt (1999). On Blank Pages, Storms, and Other Images of History. Research in Phenomenology 29 (1):13-30.
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  28. Dennis J. Schmidt (1998). Solve Et Coagula: Something Other Than an Exercise in Dialectic. Research in Phenomenology 28 (1):259-271.
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  29. Lawrence Schmidt (2000). Respecting Others: The Hermeneutic Virtue. Continental Philosophy Review 33 (3):359-379.
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  30. Katie Terezakis (2010). Afterword: The Legacy of Form. In Katie Terezakis John T. Sanders (ed.), Lukacs: Soul and Form. Columbia University Press.
  31. Katie Terezakis (2007). Against Violent Objects: Linguistic Theory and Practice in Novalis. Janus Head 10 (1):41-61.
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  32. Chris Tucker (2006). Hermeneutics as a ... Foundationalism? Dialogue 45 (4):627-646.
    It is commonly assumed, at least by continental philosophers, that epistemological hermeneutics and foundationalism are incompatible. I argue that thisassumption is mistaken. If I am correct, the analytic and continental traditions may be closer than is commonly supposed. Hermeneutics, as I will argue, is a descriptive claim about human cognition, and foundationalism is a normative claim about how beliefs ought to be related to one another. Once the positions are stated in this way, their putative incompatibility vanishes. Also, to inspire (...)
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  33. Chris Tucker (2006). Hermeneutics as A...Foundationalism? Dialogue: Canadian Philosophical Review 45 (04):627-46.
    It is commonly assumed, at least by continental philosophers, that epistemological hermeneutics and foundationalism are incompatible. I argue that this assumption is mistaken. If I am correct, the analytic and continental traditions may be closer than is commonly supposed. Hermeneutics, as I will argue, is a descriptive claim about human cognition, and foundationalism is a normative claim about how beliefs ought to be related to one another. Once the positions are stated in this way, their putative incompatibility vanishes. Also, to (...)
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Hermeneutics, Misc
  1. Michael Berman (2007). Lyrical and Ethical Subjects: Essays on the Periphery of the Word, Freedom, and History Dennis J. Schmidt SUNY Series in Contemporary Continental Philosophy Albany, Ny: Suny Press, 2005, Xii + 215 Pp., $92.50, $29.95 Paper. Dialogue 46 (02):380-.
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  2. Gerald L. Bruns (1988). On the Tragedy of Hermeneutical Experience. Research in Phenomenology 18 (1):191-201.
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  3. Edward P. Butler (2005). The Theological Interpretation of Myth. Pomegranate 7 (1):27-41.
    This article seeks in the Platonic philosophers of late antiquity insights applicable to a new discipline, the philosophy of Pagan religion. An impor¬tant element of any such discipline would be a method of mythological hermeneutics that could be applied cross-culturally. The article draws par¬ticular elements of this method from Sallust and Olympiodorus. Sallust’s five modes of the interpretation of myth (theological, physical, psychical, material and mixed) are discussed, with one of them, the theological, singled out for its applicability to all (...)
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  4. John D. Caputo (1986). Horizonal Hermeneutics-and Beyond. Research in Phenomenology 16 (1):211-217.
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  5. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
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  6. Adrian Costache (2011). The Relevance of Wittgenstein’s Thought for Philosophical Hermeneutics. Journal for Communication and Culture 1 (1):44-54.
    The present paper aims to bring to light the relevance of Wittgenstein‘s thought for philosophical hermeneutics. In this sense it offers a thorough discussion of the Austrian philosopher‘s understanding of the concept of translation through a detailed examination of its development from its first formulation in the context of the picture theory of meaning in the Tractatus to its reformulation as "language game" and "form of life" within the use theory put forth in Philosophical Investigations. The paper argues that the (...)
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  7. Kenneth Dorter (1987). Beyond Metaphysics? The Hermeneutic Circle in Contemporary Continental Philosophy John Llewelyn Atlantic Highlands, NJ: Humanities Press; London: Macmillan Press, 1985. Pp. Xvii, 238. Dialogue 26 (03):603-.
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  8. Diane Elam (1991). Is Feminism the Saving Grace of Hermeneutics? Social Epistemology 5 (4):349 – 360.
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  9. David Farrell Krell (1985). A Hermeneutics of Discretion. Research in Phenomenology 15 (1):1-27.
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  10. Günter Figal (2004). Life as Understanding. Research in Phenomenology 34 (1):20-30.
    In this paper I take up the "claim to universality" of hermeneutics, as put forth by Hans-Georg Gadamer; the aim is to grasp the "life that can understand," to grasp it in its essence and in terms of understanding. In this way I deal critically with Gadamer's (and Heidegger's) idea that all understanding is "self-understanding" and work out the dependence of understanding on the other, on the "hermeneutic object" (Gegenstand) of understanding. But a "hermeneutic object" (Gegenstand) is not a "mere (...)
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  11. Günter Figal (2002). The Meaning of the Earth. Research in Phenomenology 32 (1):210-218.
    Earth possesses a double-character: it supports life and grounds perception and experience, but because of being this very base, also restricts these stances, since as base of any activity, theoretical or practical, it cannot be overstepped. Thus, earth itself is also groundless. Nevertheless, this duplicity is not contradictory, is no dualism, when formulated as earth being both a space of movement and a space of sense. Understanding this duplicity means understanding the intertwining of these two spaces by articulating the possibilities (...)
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  12. Jamey Findling (2007). Speaking of Language: On the Future of Hermeneutics. Research in Phenomenology 37 (2):271-278.
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  13. Samuel Ijsseling (1979). Hermeneutics and Textuality: Questions Concerning Phenomenology. Research in Phenomenology 9 (1):1-34.
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  14. David Michael Levin (1984). Logos and Psyche: A Hermeneutics of Breathing. Research in Phenomenology 14 (1):121-147.
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  15. Eric S. Nelson (2011). The World Picture and its Conflict in Dilthey and Heidegger. Humana.Mente 18:19–38.
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  16. Mirela Oliva (2011). Phenomenology and Hermeneutics. Research in Phenomenology 41 (1):148-154.
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  17. Ernst Wolfgang Orth (1984). Historical and Systematic Remarks on the Relation Between Description and Hermeneutics in Phenomenology: A Critique of the Enlarged Use of Hermeneutics. Research in Phenomenology 14 (1):1-18.
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  18. James Risser (2000). After the Hermeneutic Turn. Research in Phenomenology 30 (1):71-88.
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  19. James Risser (2000). From Concept to Word: On the Radicality of Philosophical Hermeneutics. Continental Philosophy Review 33 (3):309-325.
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  20. James Risser (1990). Hermeneutics at the End of Metaphysics. Research in Phenomenology 20 (1):194-200.
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  21. James Risser (1986). Hermeneutic Experience and Memory: Rethinking Knowledge as Recollection. Research in Phenomenology 16 (1):41-55.
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  22. Dennis J. Schmidt (2004). On the Incalculable: Language and Freedom From a Hermeneutic Point of View. Research in Phenomenology 34 (1):31-44.
    In his celebrated "Letter on Humanism," Heidegger spoke of the need for an "original ethics" which did not submit itself to the ideal of something like a "subject" or the "human," two notions that he suggested were no longer serviceable for the task of thinking the problems of ethical life. The purpose of this article is to look at how Gadamer's hermeneutics might offer an avenue for developing this original ethics. To this end, Gadamer's discussion of language, in particular the (...)
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  23. Italo Testa (2003). Hegelian Pragmatism and Social Emancipation: An Interview with Robert Brandom. Constellations 10 (4):554-570.