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Hermeneutics, Misc

Edited by Theodore George (Texas A&M University)
Assistant editor: Jennifer Gaffney (Texas A&M University)
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Summary See summary under "hermeneutics."
Key works See key works under "hermeneutics."
Introductions See introductions under "hermeneutics." 
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  1. Michael Agar (1980). Hermeneutics in Anthropology: A Review Essay. Ethos 8 (3):253-272.
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  2. Louis Agosta (2010). Empathy in the Context of Philosophy. Palgrave Macmillan.
    Empathy remains poorly understood, under-theorized, and subject to conflicting and opportunistic uses. Its systematic role in human experience has not been analyzed and interpreted from top to bottom. In this book, the author attempts to provide such an analysis in the philosophical traditions of hermeneutics, phenomenology, analytic philosophy of language, and psychoanalysis. applying his interpretation of empathy to the philosophical issues of intentionality, the emotions, and the checkered transformations of empathy itself. In doing so the author aims to rescue empathy (...)
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  3. Kevin Aho (2008). Medicalizing Mental Health:A Phenomenological Alternative. [REVIEW] Journal of Medical Humanities 29 (4):243-259.
    With the increasingly close relationship between the pharmaceutical industry and the American Psychiatric Association (APA) there has been a growing tendency in the mental health professions to interpret everyday emotional suffering and behavior as a medical condition that can be treated with a particular drug. In this paper, I suggest that hermeneutic phenomenology is uniquely suited to challenge the core assumptions of medicalization by expanding psychiatry's narrow conception of the self as an enclosed, biological individual and recognizing the ways in (...)
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  4. Guaracy Araújo (2004). Epistemologia das Ciências Humanas _ Tomo 1: Positivismo e Hermenêutica. Kriterion 45 (110):372-375.
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  5. Friederike Assandri (2010). Introduction: Daoism and Hermeneutics. Journal of Chinese Philosophy 37 (3):341-345.
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  6. Kalyan Bagchi (2007). Hermeneutics and Phenomenology. In Manjulika Ghosh & Raghunath Ghosh (eds.), Language and Interpretation: Hermeneutics From East-West Perspective. Northern Book Centre. 11--10.
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  7. Michael D. Barber (1998). Ethical Hermeneutics: Rationality in Enrique Dussel's Philosophy of Liberation. Fordham University Press.
    The essence of Dussel's thought is presented through the concept of "ethical hermeneutics" which seeks to interpret reality from the viewpoint of what Emmanuel Levinas presents as the "other" - those who are vanquished, forgotten, or excluded from existent socio-political or cultural systems. Barber traces Dussel's development toward Levinas' philosophy through his discussion of the Hegelian dialectic and through the stages of Dussel's own ethical theory.
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  8. Frederic L. Bender (1984). Heidegger's Hermeneutical Grounding of Science. Philosophy Research Archives 10:203-238.
    It is argued that, despite the neglect which Heidegger’s writings on science have generally received, the “fundamental ontology” of Being and Time reveals certain structures of experience crucial for our understanding of science; and that, as these insights cast considerable doubt upon the validity of the empiricist/positivist conception of science, Heidegger deserves considerably better treatment as an incipient philosopher of science than has been the case thus far. His arguments for the distortive effects of the alleged “change over” from praxis (...)
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  9. 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. [REVIEW] Dialogue 46 (02):380-.
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  10. James A. Beshai (1975). Is Psychology a Hermeneutic Science? Journal of Phenomenological Psychology 5 (2):425-439.
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  11. Andrius Bielskis (2005). Towards a Post-Modern Understanding of the Political: From Genealogy to Hermeneutics. Palgrave Macmillan.
    While claiming that liberalism is the dominant political theory and practice of modernity, this book provides two alternative post modern theoretical approaches to the political. Concentrating on Nietzsche's and Foucault's work, it offers a novel interpretation of their genealogical projects. It argues that genealogy can be applied to analyze different forms of cultural kitsch vis-à-vis the dominant political institutions of consumer capitalism. The problem with consumer capitalism is not so much that it exploits individuals, but that it fosters cheap human (...)
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  12. Charles Bingham (2005). The Hermeneutics of Educational Questioning. Educational Philosophy and Theory 37 (4):553–565.
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  13. Mark Blasius (1993). About the Beginning of the Hermeneutics of the Self. Political Theory 21 (2):198-227.
    An account of the Foucault lectures delivered at Dartmouth College in 1980 on Foucault's ideas on the "politics of the self" with notes on the lectures provided by Mark Blasius.
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  14. Max Bonilla (2002). Hermeneutics of the Bible Belt. Semiotics:207-225.
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  15. L. Bottani (1989). The Hermeneutics of the Sublime and Melancholy. Filosofia 40 (1):73-100.
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  16. Richard S. Briggs (2006). What Does Hermeneutics Have to Do with Biblical Interpretation? Heythrop Journal 47 (1):55–74.
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  17. Norman O. Brown (1986). Philosophy and Prophecy: Spinoza's Hermeneutics. Political Theory 14 (2):195-213.
  18. Don Browning (2003). Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective. Zygon 38 (2):317-332.
    In this article I apply the insights of hermeneutic realism to a practical-theological ethics that addresses the international crisis of families and women’s rights. Hermeneutic realism affirms the hermeneutic philosophy of Hans-Georg Gadamer but enriches it with the dialectic of participation and distanciation developed by Paul Ricoeur. This approach finds a place for sciences such as evolutionary psychology within a hermeneutically informed ethic. It also points to a multidimensional model of practical reason that views it as implicitly or explicitly involving (...)
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  19. Gerald L. Bruns (1988). On the Tragedy of Hermeneutical Experience. Research in Phenomenology 18 (1):191-201.
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  20. Paolo Diego Bubbio (2005). Mimetic Theory and Hermeneutics. Colloquy 9.
    René Girard's mimetic theory has been object of much interest in the last few years, both in the 'Continental' and in the 'English-speaking' philosophical areas. Nevertheless, Girard's thought is not always accepted in the academic circles. The main cause for this is that his theory is considered too 'philosophical' in the Human Sciences Departments, and it seems too close to cultural anthropology and literary criticism to be appreciated by philosophers. This is the reason why it could be fruitful to focus (...)
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  21. Guy C. Burneko (1986). Chuang Tzu's existential hermeneutics. Journal of Chinese Philosophy 13 (4):393-409.
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  22. Edward Butler (forthcoming). Opening the Way of Writing: Semiotic Metaphysics in the Book of Thoth. In April DeConick, Gregory Shaw & John Turner (eds.), Practicing Gnosis: Ritual, Magic, Theurgy and Liturgy in Nag Hammadi, Manichaean and Other Ancient Literature. Essays in Honor of Birger A. Pearson. Brill.
  23. Edward Butler (2012). Essays on a Polytheistic Philosophy of Religion. Phaidra Editions.
    These essays lay the groundwork for a practice of philosophical inquiry adequate to polytheistic or "Pagan" religious traditions, including in particular the non-reductive hermeneutics of myth and the theory of the polycentric divine manifold. Includes the previously published articles "The Theological Interpretation of Myth" and "Polycentric Polytheism and the Philosophy of Religion", as well as the previously unpublished essays "Neoplatonism and Polytheism" and "A Theological Exegesis of the Iliad, Book One".
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  24. 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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  25. Jonathan Butler (1999). Hermeneutics and the Rhetorical Tradition. Symposium: The Canadian Journal of Continental Philosophy 3 (1):122-124.
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  26. M. Buzzoni (2002). Psychology Between Science, Technology and Hermeneutics. Rivista di Filosofia Neo-Scolastica 94 (3):471-490.
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  27. Zhiping Cao (2005). Li Jie Yu Ke Xue Jie Shi: Jie Shi Xue Shi Ye Zhong de Ke Xue Jie Shi Yan Jiu = Understanding and Scientific Explanation: A Study of Scientific Explanation From the Perspective of Hermeneutics. She Hui Ke Xue Wen Xian Chu Ban She.
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  28. Rafael Capurro (2010). Digital Hermeneutics: An Outline. [REVIEW] AI and Society 25 (1):35-42.
    The purpose of this paper is to give an outline of digital hermeneutics understood as the encounter between hermeneutics and digital technology, particularly the Internet. In the first part, I want to raise the attention of IT researchers and hermeneuticists to the theoretic and practical relevance of the encounter of their areas of research that are sometimes considered as incompatible to each other. There is still a lot of translation work to be done in order to get these two cultures (...)
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  29. John Caputo (2004). Good Will and the Hermeneutics of Friendship. Symposium: The Canadian Journal of Continental Philosophy 8 (2):213-225.
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  30. John D. Caputo (1986). Husserl, Heidegger, and the Question of a "Hermeneutic" Phenomenology. In Joseph J. Kockelmans (ed.), A Companion to Martin Heidegger's "Being and Time". Center for Advanced Research in Phenomenology and University Press of America. 157-178.
  31. John D. Caputo (1986). Horizonal Hermeneutics-and Beyond. Research in Phenomenology 16 (1):211-217.
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  32. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
  33. Wenceslao Castañares (1990). Interpretant and Subject: Semiotics or Hermeneutics? Semiotica 81 (3-4):193-202.
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  34. John Catalano (2000). Francis Lieber: Hermeneutics and Practical Reason. University Press of America.
    A study of Lieber's work on legal and political hermeneutics, an area of his work that has been largely ignored.
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  35. Han-Liang Chang (2004). Semiotician or Hermeneutician? Jakob von Uexküll Revisited. Sign Systems Studies 32 (1-2):115-137.
    Like other sciences, biosemiotics also has its time-honoured archive, consisting, among other things, of writings by those who have been invented and revered as ancestors of the discipline. One such example is Jakob von Uexküll who has been hailed as a precursor of semiotics, developing his theory of “sign” and “meaning” independently of Saussure and Peirce. The juxtaposition of “sign” and “meaning” is revelatory because one can equally legitimately claim Uexküll as a hermeneutician in the same way as others having (...)
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  36. Sergey V. Chebanov (1999). Biohermeneutics and Hermeneutics of Biology. Semiotica 127 (1-4):215-226.
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  37. Mahin Chenari (2009). Hermeneutics and Theory of Mind. Phenomenology and the Cognitive Sciences 8 (1):17-31.
    In contemporary philosophy and psychology there is an ongoing debate around the concept of theory of mind. Theory of mind concerns our ability to understand another person. The two approaches that dominate the debate are “Theory Theory” (TT) and “Simulation Theory” (ST). This paper explores the connection between theory of mind and hermeneutics. Although both speak of the nature of understanding, and the way we gain and organize our knowledge of others, certain aspects of Schleiermacher’s hermeneutics reflect a theory approach, (...)
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  38. Drew Christie (2000). Don Ihde, Expanding Hermeneutics: Visualism in Science. [REVIEW] Continental Philosophy Review 33 (2):218-224.
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  39. Eveline Cioflec (2012). Der Begriff des 'Zwischen' bei Martin Heidegger. Eine Erörterung ausgehend von "Sein und Zeit". Karl Alber Verlag.
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  40. Thomas W. Clark (1992). The Turing Test as a Novel Form of Hermeneutics. International Studies in Philosophy 24 (1):17-31.
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  41. Forrest Clingerman, Brian Treanor, Martin Drenthen & David Utsler (eds.) (2013). Interpreting Nature. Fordham University Press.
  42. Robert S. Corrington (1984). A Compairson of Royce's Key Notion of the Community of Interpretation with the Hermeneutics of Gadamer and Heidegger. Transactions of the Charles S. Peirce Society 20 (3):279 - 301.
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  43. 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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  44. J. T. Cushing (1995). Quantum Mechanics, Underdetermination and Hermeneutics. Science and Education 4 (2):137-146.
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  45. H. Danner (1995). Hermeneutics in Educational Discourse: Foundations. In Philip Higgs (ed.), Metatheories in Philosophy of Education. [Distributed by] Thorold's Africana Books. 221--244.
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  46. Scott C. Davidson (1998). Rhetoric and Hermeneutics in Our Time. Symposium: The Canadian Journal of Continental Philosophy 2 (2):240-242.
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  47. Noemi de Haro (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. Revista Areté (1):217-219.
    ¿Qué es razonar?, ¿qué es interpretar?, ¿cómo podemos estar seguros de que determinadas interpretaciones, en ciertos contextos políticos, sociales, culturales, etc., son más razonables que otras? Estas preguntas se encuentran en el origen de dos tradiciones de pensamiento: la hermenéutica y la analítica.
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  48. Wim Dekkers (1998). Hermeneutics and Experiences of the Body. The Case of Low Back Pain. Theoretical Medicine and Bioethics 19 (3):277-293.
    The purpose of this paper is to elaborate on the notion of clinical medicine as a hermeneutical enterprise and to bridge the gap between the general perspectives of hermeneutics and the particularities of medical practice. The case of a patient with low back pain is analyzed. The discussion centers around the metaphor of the patient as a text and a model of five social discourses about low back pain. The problems addressed are: (1) the nature of a moral experience, (2) (...)
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  49. Ulrich Diehl (2010). Che cos' e la disperazione? Un esperimento filosofico. In Gian Franco Frigo (ed.), Disperazione. Saggi sulla condizione umana tra filosofia, scienza e arte. Mimesis.
  50. Mark Dooley (2007). From Radical Hermeneutics to the Weakness of God. Philosophy Today 51:2.
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