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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."
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  1. Marsha Lynne Abrams (1993). Coping with Loss in the Human Sciences: A Reading at the Intersection of Psychoanalysis and Hermeneutics. Diacritics 23 (1):67-82.
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  2. Michael Agar (1980). Hermeneutics in Anthropology: A Review Essay. Ethos 8 (3):253-272.
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  3. Cr Agera (1986). Vital Hermeneutics, the Problem of Meaning in Life and its Relation to Religion. Journal of Dharma 11 (4):379-396.
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  4. 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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  5. 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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  6. Peter Amato (2000). The Invisibility of Ethics and the Hermeneutics of Conduct. Budhi: A Journal of Ideas and Culture 4 (1):67-77.
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  7. Kyle David Anderson (2007). Chinese Theories of Reading and Writing: A Route to Hermeneutics and Open Poetics – by Ming Dong Gu. Journal of Chinese Philosophy 34 (4):631–634.
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  8. Guaracy Araújo (2004). Epistemologia das Ciências Humanas _ Tomo 1: Positivismo e Hermenêutica. Kriterion 45 (110):372-375.
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  9. Robert Ashmore (2004). Word and Gesture: On Xuan-School Hermeneutics of the Analects. Philosophy East and West 54 (4):458-488.
    This is an attempt to assemble the fragmentary remains of xuan-school Analects commentary so as to articulate the broad coherence of a xuan-school style of interpretation of that text. A model of "gestural language" is proposed as a way of seeing the overall thrust of interpretive approaches to this text by commentators from Wang Bi in the mid-third century to Huang Kan in the first half of the sixth. This xuan-school approach to reading the Analects is of considerable interest in (...)
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  10. Friederike Assandri (2010). Introduction: Daoism and Hermeneutics. Journal of Chinese Philosophy 37 (3):341-345.
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  11. 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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  12. Oladapo Jimoh Balogun (2013). A Redescriptive History of Humanism and Hermeneutics in African Philosophy. Open Journal of Philosophy 3 (1):105.
    The aim of this paper is to contribute to the on-going debate about self-redescription in the history of African philosophy using the method and theory of redescription. This method and theory of redescription has become the deep concern of not only Western philosophers but of many African philosophers which is markedly present in their agitated pursuits of wisdom. This self-redescription is always resiliently presented in the works of Kwasi Wiredu, Kwame Appiah, Gyekye Kwame, Olusegun Oladipo, Wole Soyinka, Sophie Oluwole, Jim (...)
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  13. 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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  14. Linda Belau (2002). Reading Otherwise: The Hermeneutics of Psychoanalysis (Trauma, Repetition, and the Signifier). Janus Head 5:5-1.
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  15. 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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  16. Lawrence A. Berger (1989). Economics and Hermeneutics. Economics and Philosophy 5 (02):209-.
  17. 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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  18. James A. Beshai (1975). Is Psychology a Hermeneutic Science? Journal of Phenomenological Psychology 5 (2):425-439.
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  19. 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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  20. Cp Bigger (1992). The Hermeneutics of Farrer, Austin-a Participatory Model of Divine Revelation. Archives de Philosophie 55 (1):49-76.
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  21. Charles Bingham (2005). The Hermeneutics of Educational Questioning. Educational Philosophy and Theory 37 (4):553–565.
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  22. 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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  23. Donald Blumenfeld-Jones (forthcoming). Aesthetic Experience, Hermeneutics, and Curriculum. Philosophy of Education.
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  24. Max Bonilla (2002). Hermeneutics of the Bible Belt. Semiotics:207-225.
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  25. Kieran Bonner (1994). Hermeneutics and Symbolic Interactionism: The Problem of Solipsism. [REVIEW] Human Studies 17 (2):225 - 249.
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  26. L. Bottani (1989). The Hermeneutics of the Sublime and Melancholy. Filosofia 40 (1):73-100.
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  27. T. Botz-Bornstein (1997). "Iki," Style, Trace: Shūzō Kuki and the Spirit of Hermeneutics. Philosophy East and West 47 (4):554-580.
    There are parallels between the Japanese philosopher Shūzō Kuki and the European philosophers Heidegger and Derrida with regard to their philosophical discourses on the idea of style and their respective elaboration of this notion as a playful quantity that needs to be seized by equally playful philosophical approaches.
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  28. S. Bramall (1999). It's Good to Talk: Education and Hermeneutics in Conversation. Journal of Philosophy of Education 33 (3):463–472.
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  29. Richard S. Briggs (2006). What Does Hermeneutics Have to Do with Biblical Interpretation? Heythrop Journal 47 (1):55–74.
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  30. Norman O. Brown (1986). Philosophy and Prophecy: Spinoza's Hermeneutics. Political Theory 14 (2):195-213.
  31. 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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  32. Gerald L. Bruns (1988). On the Tragedy of Hermeneutical Experience. Research in Phenomenology 18 (1):191-201.
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  33. 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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  34. Guy C. Burneko (1986). Chuang Tzu's existential hermeneutics. Journal of Chinese Philosophy 13 (4):393-409.
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  35. 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.
  36. 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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  37. 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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  38. Jonathan Butler (1999). Hermeneutics and the Rhetorical Tradition. Symposium: The Canadian Journal of Continental Philosophy 3 (1):122-124.
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  39. M. Buzzoni (2002). Psychology Between Science, Technology and Hermeneutics. Rivista di Filosofia Neo-Scolastica 94 (3):471-490.
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  40. 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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  41. 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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  42. 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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  43. John D. Caputo (1986). Horizonal Hermeneutics-and Beyond. Research in Phenomenology 16 (1):211-217.
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  44. 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.
  45. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
  46. Wenceslao Castañares (1990). Interpretant and Subject: Semiotics or Hermeneutics? Semiotica 81 (3-4):193-202.
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  47. John Catalano (2000). Francis Lieber: Hermeneutics and Practical Reason. University Press of America.
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  48. Alan Chan (1984). Philosophical Hermeneutics and the Analects: The Paradigm of "Tradition". Philosophy East and West 34 (4):421-436.
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  49. 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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  50. Sergey V. Chebanov (1999). Biohermeneutics and Hermeneutics of Biology. Semiotica 127 (1-4):215-226.
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