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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."
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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. Abdul Afaki (2009). Farāhī’s Objectivist-Canonical Qur’Ānic Hermeneutics and its Thematic Relevance with Classical Western Hermeneutics. Transcendent Philosophy Journal 10:231-266.
    Focusing the notion of Nazm al- Qur’ān, this paper deals with Farāhī’scanonical approach towards Qur’ānic hermeneutics. In order to consolidatethe objectivist orientation of Farahi’s Qur’ānic hermeneutics, the paper findsits thematic relevance with certain notions of classical Western hermeneuticsmainly the notion of hermeneutical circle. The paper reviews the majorwritings both of Farāhī and Islāhī focusing the Farāhī-Islāhī notion of Nazmal- Qur’ān that every surah has a central theme and all of its verses are sointegrally and meaningfully interlinked with one another that (...)
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  3. Abdul Afaki (2009). Multi-Subjectivism and Quasi-Objectivism in Tabari’s Qur’Anic Hermeneutics. Journal of Shi‘a Islamic Studies 2:285-305.
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  4. Asma Afsaruddin & Anan Ameri (1999). Hermeneutics and Honor Negotiating Female "Public" Space in Islamic/Ate Societies.
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  5. Michael Agar (1980). Hermeneutics in Anthropology: A Review Essay. Ethos: Journal of the Society for Psychological Anthropology 8 (3):253-272.
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  6. 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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  7. 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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  8. 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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  9. Maria Nazaré de Camargo Pacheco Amaral (2012). Dilthey: Hermenêutica da Vida E universalidade pedagógica. Trans/Form/Ação 35 (1).
    Dilthey apontou primeiro a psicologia e depois a hermenêutica como tendo papel fundamental para sua filosofia da vida, cujo principal objetivo prático é desenvolver a pedagogia ou teoria geral da educação. A pedagogia necessita da ajuda da ética para estabelecer seus fins e da psicologia para indicar seus meios. Este texto tem por objetivo mostrar a relação entre hermenêutica da vida e pedagogia, para Dilthey. A filosofia da vida do autor, ao adotar procedimento hermenêutico, exercita a compreensão ou busca de (...)
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  10. Maria Nazaré de Camargo Pacheco Amaral (2011). Dilthey: conceito de vivência e os limites da compreensão nas ciências do espírito. Trans/Form/Ação 27 (2):51-73.
    O propósito sistemático-filosófico da crítica diltheiana da razão histórica traduz-se na busca de apoio do conhecimento objetivo para sua apreensão intuitiva da vida. O presente artigo busca mostrar não só aspectos da trajetória teórica do autor, mas também suas dificuldades e limites.
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  11. Maria Nazaré de Camargo Pacheco Amaral (2004). Dilthey: Concept of Experience and the Limits of the Understanding in the Sciences of the Spirit. Trans/Form/Ação 27 (2):51-73.
    Dilthey's overall goal of a Critic of Historical Reason Will require a progression from an immediate kind of knowledge of life to the conceptual cognition of the human sciences, to a reflective knowledge that constitutes mature understanding. This paper intends to show, which are the difficulties and the limits of Dilthey's theoretical enterprise.O propósito sistemático-filosófico da crítica diltheiana da razão histórica traduz-se na busca de apoio do conhecimento objetivo para sua apreensão intuitiva da vida. O presente artigo busca mostrar não (...)
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  12. Mncp Amaral (2004). Dilthey-Conceito de Vivência E Os Limites da Compreensão Nas Ciências Do Espírito. Trans/Form/Ação 27 (2):51-73.
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  13. 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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  14. 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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  15. K. -O. Apel (1968). Szientifik, Hermeneutik, Ideologie-Kritik: Entwurf einer Wissenschaftslehre in erkenntnisanthropologischer Sicht. [REVIEW] Man and World 1 (1):37-63.
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  16. Karl -Otto Apel (1992). The Hermeneutic Dimension of Social Science and its Normative Foundation. Man and World 25 (3-4):247-270.
  17. Guaracy Araújo (2004). Epistemologia das Ciências Humanas _ Tomo 1: Positivismo e Hermenêutica. Kriterion: Journal of Philosophy 45 (110):372-375.
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  18. 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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  19. Friederike Assandri (2010). Introduction: Daoism and Hermeneutics. Journal of Chinese Philosophy 37 (3):341-345.
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  20. 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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  21. Khosrow Bagheri (2005). A Hermeneutical Model for Research on the Evaluation of Academic Achievement. New Thoughts on Education 1 (2&3):5-12.
    The hermeneutic view, as a constructive approach in social sciences, is revived in last decades; Principles of this view are applied to educational studies as well. In this essay, the application of these principles to the area of research on evaluation of academic achievement is discussed, In this discussion the main point of the hermeneutic view, namely the Hermeneutic circle, is highlighted within the framework of Heidegger's and Gadamer’s views, Accordingly, four steps are suggested for doing research on the evaluation (...)
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  22. Luiz Armando Bagolin (2011). Resenha: A experiência da arte. Trans/Form/Ação 34 (2).
    Foi o filósofo Friedrich Schleiermacher quem primeiro intentou transformar a hermenêutica, técnica interpretativa do XVII dirigida exclusivamente à exegese de textos bíblicos e jurídicos, numa ciência da compreensão dos discursos em geral. Elevada a princípio interpretativo universal, a hermenêutica schleiermacheriana aspirava para os discursos escritos àquilo que a retórica aristotélica e a de Quintiliano (II, XVII, 37-38), entre outras que lhes são posteriores, propuseram para todo hábito discursivo, não somente para os escritos, muitos séculos antes. Mais restrita, contudo, porquanto re" (...)
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  23. 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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  24. 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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  25. Linda Belau (2002). Reading Otherwise: The Hermeneutics of Psychoanalysis (Trauma, Repetition, and the Signifier). Janus Head 5 (1):5-1.
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  26. 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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  27. Lawrence A. Berger (1989). Economics and Hermeneutics. Economics and Philosophy 5 (02):209-.
    In a recent article in this journal, D. Wade Hands reviewed Charles Taylor's two-volume work, Philosophical Papers . Hands predicts that Taylor's work will have no impact on the philosophy of economics. This may indeed turn out to be the case; but if so, it will only be because the profession is not listening. Of course, it is typical of the profession to be more interested in exporting its product than in learning from other disciplines. This is exemplified in Hands's (...)
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  28. 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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  29. James A. Beshai (1975). Is Psychology a Hermeneutic Science? Journal of Phenomenological Psychology 5 (2):425-439.
    Psycholinguistic theories of meaning have developed within a univocal, explanatory model of science which is concerned with the use of language rather than its creation. Such a model is insufficient to deal with the complex data of human discourse with its multiple domains in speech, writing, reading, and interpreting. While recognizing the necessity of univocal explanatory procedures in the analysis of meaning the hermeneutic circle of explanation and understanding demands that "interpretation" occupy both a preliminary and a posterior place within (...)
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  30. 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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  31. 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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  32. Charles Bingham (2005). The Hermeneutics of Educational Questioning. Educational Philosophy and Theory 37 (4):553–565.
    This article looks at the practice of educational questioning using the philosophical hermeneutics of Hans‐Georg Gadamer. It first looks at questions and statements from a hermeneutic perspective, demonstrating some of the differences and similarities between the two. It then details Gadamer's notion of the ‘true question’, asking whether it is possible for teachers to ask ‘true questions’. Then, it turns to some concrete ways to rethink educational questioning. Three themes are proposed, themes to keep in mind when educational questions are (...)
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  33. 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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  34. Donald Blumenfeld-Jones (forthcoming). Aesthetic Experience, Hermeneutics, and Curriculum. Philosophy of Education.
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  35. Max Bonilla (2002). Hermeneutics of the Bible Belt. Semiotics:207-225.
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  36. Kieran Bonner (1994). Hermeneutics and Symbolic Interactionism: The Problem of Solipsism. [REVIEW] Human Studies 17 (2):225 - 249.
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  37. L. Bottani (1989). The Hermeneutics of the Sublime and Melancholy. Filosofia 40 (1):73-100.
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  38. 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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  39. G. Böwering (1982). The Mystical Vision of Existence in Classical Islam. The Qur'ānic Hermeneutics of the Ṣūfi Sahl Al-Tustarī. Tijdschrift Voor Filosofie 44 (2):355-356.
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  40. 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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  41. Francesca Brencio (forthcoming). World, Time and Anxiety. Heidegger’s Existential Analytic and Psychiatry. Folia Medica.
    Martin Heidegger has been one of the most influential but also criticized philosophers of the XX century. With Being and Time (1927) he sets apart his existential analytic from psychology as well as from anthropology and from the other human sciences that deny the ontological foundation, overcoming the Cartesian dualism in search of the ontological unit of an articulated multiplicity, as human being is. Heidegger’s Dasein Analytic defines the fundamental structures of Dasein such as being-in-the-world, a unitary structure that discloses (...)
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  42. Francesca Brencio (forthcoming). Heidegger and Binswanger: Just a Misunderstanding? The Humanistic Psychologist.
    Ludwig Binswanger has been one of the first psychiatrists who used in his medical approach the Daseinsanalyse of Martin Heidegger in order to understand the mental disorders of his patients. However, as it is well-known, one of the most critical interlocutor of Binswanger was Heidegger himself. Rebuilding the controversial case of Ellen West and the relationship between Heidegger and Binswanger on the ground of analysis of human being, the aim of this paper is to verify if Heidegger’s approach can give (...)
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  43. Francesca Brencio (2014). Care and Being-in-the World: Heidegger’s Philosophy and its Implications for Psychiatry. Journal of European Psychiatry Association 29 (1).
    Philosophy is one of the disciplines that can more adequately provide a contribution to the definition of the focus and limits of psychiatry in the definition of human being. Substantial, comprehensive contributions to this field come from Martin Heidegger, one of the most prominent and seminal philosophers of the 20th century. During the 50's the Italian psychiatrist Franco Basaglia comes up with the philosophy of Martin Heidegger and he gains the concept of human being as’Being-in-the- world’, central point in every (...)
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  44. Richard S. Briggs (2006). What Does Hermeneutics Have to Do with Biblical Interpretation? Heythrop Journal 47 (1):55–74.
    In common usage, ‘hermeneutics’ is a word often used interchangeably with ‘interpretation’. This has especially become so in biblical studies, but a review of how the word ‘hermeneutics’ came to prominence in biblical scholarship suggests that there is value in continuing to keep it as a concept distinguishable from interpretation. The omnipresence of the word in contemporary biblical studies obscures some of the specific roles that hermeneutics is well suited to perform. The potential benefits of hermeneutics in this more limited (...)
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  45. Norman O. Brown (1986). Philosophy and Prophecy: Spinoza's Hermeneutics. Political Theory 14 (2):195-213.
  46. 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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  47. Gerald L. Bruns (1988). On the Tragedy of Hermeneutical Experience. Research in Phenomenology 18 (1):191-201.
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  48. Paolo Diego Bubbio (2005). Mimetic Theory and Hermeneutics. Colloquy 9:16-28.
    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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  49. Guy C. Burneko (1986). Chuang Tzu's existential hermeneutics. Journal of Chinese Philosophy 13 (4):393-409.
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  50. Edward Butler (2013). 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 215-247.
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