Search results for 'Hermeneutics' (try it on Scholar)

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  1. Dilthets Hermeneutics (1999). 5 Dilthets Hermeneutics: Between Idealism and Realism Ronald L. Schultz. In Tm Powers & P. Kamolnick (ed.), From Kant to Weber: Freedom and Culture in Classical German Social Theory. 83.
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  2. Philosophical Hermeneutics (1984). P. 228. Hermeneutics 89 90 Modern Social Theory Recent Brief Exchange Between Gadamer and Derrida, See Hans-Georg Gadamer,* le Defi Hermeneutique'; Jacques Derrida,'Bonnes Volontes de Puissance (Une Reponse a Hans-Georg Gadamer)'; and Hans-Georg Gadamer,'Et Pourtant: Puissance de la Bonne Volonte (Une Replique a Jacques Derrida)'. [REVIEW] Revue Internationale de Philosophie 151:333-347.
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  3.  60
    Alex Sager (2014). Immigration, Ethics, and the Hermeneutics of Suspicion: Methodological Reflections on Joseph Carens’ The Ethics of Immigration. Ethical Perspectives 21 (4):590-99.
    In The Ethics of Immigration, Joseph Carens’ builds a sophisticated account of justice in immigration based on an interpretation of liberal states’ democratic principles and practices. I dispute Carens’ contention that his hermeneutic methodology supports a broadly liberal egalitarian consensus; instead, the consensus he detects on principles and practices appears because his interpretation presupposes liberal egalitarianism. Carens’ methodology would benefit by engaging with a “hermeneutics of suspicion” that explores the ideological and exclusionary facets of liberal egalitarian principles when (...)
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  4. Hubert L. Dreyfus & Paul Rabinow (2014). Michel Foucault: Beyond Structuralism and Hermeneutics. Routledge.
    This book is the first to provide a sustained, coherent analysis of Foucault's work as a whole. To demonstrate the sense in which Foucault's work is beyond structuralism and hermeneutics, the authors unfold a careful, analytical exposition of his oeuvre. They argue that during the of Foucault's work became a sustained and largely successful effort to develop a new method - "interpretative analytics" - capable of explaining both the logic of structuralism's claim to be an objective science and the (...)
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  5.  56
    Fredrik Svenaeus (2000). The Hermeneutics of Medicine and the Phenomenology of Health: Steps Towards a Philosophy of Medical Practice. Kluwer Academic Publishers.
    Fredrik Svenaeus' book is a delight to read. Not only does he exhibit keen understanding of a wide range of topics and figures in both medicine and philosophy, but he manages to bring them together in an innovative manner that convincingly demonstrates how deeply these two significant fields can be and, in the end, must be mutually enlightening. Medicine, Svenaeus suggests, reveals deep but rarely explicit themes whose proper comprehension invites a careful phenomenological and hermeneutical explication. Certain philosophical approaches, on (...)
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  6. Shaun Gallagher (2004). Hermeneutics and the Cognitive Sciences. Journal of Consciousness Studies 11 (10-11):162-174.
    Hermeneutics is usually defined as the theory and practice of interpretation. As a discipline it involves a long and complex history, starting with concerns about the proper interpretation of literary, sacred, and legal texts. In the twentieth century, hermeneutics broadens to include the idea that humans are, in Charles Taylor’s phrase, ‘self-interpreting animals’ (Taylor, 1985). In contrast to the narrowly prescriptive questions of textual interpretation, philosophical hermeneutics, as developed by thinkers like Heidegger, Gadamer, and Ricoeur, raises questions (...)
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  7. D. Ihde (2000). Expanding Hermeneutics: Visualism in Science (Drew Christie). Continental Philosophy Review 33 (2):218-224.
    _Expanding Hermeneutics _examines the development of interpretation theory, emphasizing how science in practice involves and implicates interpretive processes. Ihde argues that the sciences have developed a sophisticated visual hermeneutics that produces evidence by means of imaging, visual displays, and visualizations. From this vantage point, Ihde demonstrates how interpretation is built into technologies and instruments.
     
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  8.  5
    John D. Caputo (1988). Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project. Indiana University Press.
    "This is a remarkable book: wide-ranging, resonant, and well-written; it is also reflective and personable, warm and engaging." —Philosophy and Literature "With this book Caputo takes his place firmly as the foremost American, continental post-modernist... " —International Philosophical Quarterly "One cannot but be impressed by the scope of Radical Hermeneutics." —Man and World "Caputo’s study is stunning in its scope and scholarship." —Robert E. Lauder, St. John’s University, The Thomist For John D. Caputo, hermeneutics means radical thinking without (...)
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    John D. Caputo (2000). More Radical Hermeneutics: On Not Knowing Who We Are. Indiana University Press.
    In these spirited essays, John D. Caputo continues the project he launched with Radical Hermeneutics of making hermeneutics and deconstruction work together.
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  10. Domenic Marbaniang (2012). Hermeneutics of Religion. Journal of the Contemporary Christian 4 (3).
    To have a theory of religion before studying religion would make the study superfluous unless there is openness for change, openness for new horizons emerging. However, we need to understand that contextual meaningfulness is not the same as relativism. The search for a common framework presupposes the reality of and possibility of the same. Men can determine the rules of a particular language-game; but, they cannot create the laws of logic. So, while hermeneutics must pay attention to both content (...)
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  11.  4
    Shaun Gallagher (1992). Hermeneutics and Education. State University of New York Press.
    A study of the interface between philosophical hermeneutics and the philosophical theory of education, yielding a hermeneutical approach to education--an approach that calls into question the current models of educational experience and ...
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  12.  16
    D. Z. Phillips (2001). Religion and the Hermeneutics of Contemplation. Cambridge University Press.
    Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result exposes confusion, but (...)
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  13.  71
    Fredrik Svenaeus (2003). Hermeneutics of Medicine in the Wake of Gadamer: The Issue of Phronesis. Theoretical Medicine and Bioethics 24 (5):407-431.
    The relevance of the Aristotelian concept ofphronesis – practical wisdom – for medicine and medical ethics has been much debated during the last two decades. This paper attempts to show how Aristotle’s practical philosophy was of central importance toHans-Georg Gadamer and to the development of his philosophical hermeneutics, and how,accordingly, the concept of phronesiswill be central to a Gadamerian hermeneutics of medicine. If medical practice is conceived of as an interpretative meeting between doctor and patient with the (...)
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  14.  61
    Gianni Vattimo (1997). Beyond Interpretation: The Meaning of Hermeneutics for Philosophy. Stanford University Press.
    Hermeneutics has had a pervasive influence on contemporary philosophy, social and cultural theory, literary criticism, and aesthetics. In this book one of Europe's foremost contemporary philosophers provides hermeneutics with a fresh relevance and a substantive account of its philosophical meaning for science, ethics, religion, and art. Vattimo argues for a reading of hermeneutics that radicalises it according to what the author calls its 'nihilistic vocation', a term referring to the interpretive character of truth and taken from Nietzsche's (...)
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  15.  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 (...)
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  16.  4
    Lauren Swayne Barthold (2010). Gadamer's Dialectical Hermeneutics. Lexington Books.
    Gadamer's Dialectical Hermeneutics affirms the continuity between Gadamer's interest in Plato and his hermeneutics by focusing on the role of dialectic for Gadamer's own conception of understanding. Highlighting the productive and on-going nature of the dialectical tension at the heart of hermeneutics clarifies the roles that truth, good, practice, theory, and dialogue play in Gadamer's thought and emphasizes his desire to recover the practical nature of philosophy.
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  17. Friedrich Schleiermacher (1998). Hermeneutics and Criticism and Other Writings. Cambridge University Press.
    The founding text of modern hermeneutics. Written by the philosopher and theologian Friedrich Schleiermacher as a method for the interpretation and textual criticism of the New Testament, it develops ideas about language and the interpretation of texts that are in many respects still unsurpassed and are becoming current in the contemporary philosophy of language. Contrary to the traditional view of Schleiermacher as a theorist of empathetic interpretation, in this text he offers a view of understanding that acknowledges both the (...)
     
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  18.  3
    James Risser (1997). Hermeneutics and the Voice of the Other: Re-Reading Gadamer's Philosophical Hermeneutics. State University of New York Press.
    Elucidates the major components of Gadamer's philosophical hermeneutics found in his later work.
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  19.  5
    Nicholas H. Smith (1997). Strong Hermeneutics: Contingency and Moral Identity. Routledge.
    Strong Hermeneutics presents a compelling case for the importance of hermeneutics in understanding ethics today. It provides a critical comparison of the enlightenment view of ethics with the postmodern or "weak" view of ethics. The weak view, which Nicholas H. Smith traces back to Nietzsche and identifies in the recent work of Rorty and Lyotard, is skeptical of any universal principles in ethics. The enlightenment view, starting with Kant and taken up in the work of Habermas, casts identity (...)
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  20.  6
    Don Lavoie (ed.) (1990). Economics and Hermeneutics. Routledge.
    Hermeneutics has become a major topic of debate throughout the scholarly community. What has been called the "interpretive turn" has led to interesting new approaches in both the human and social sciences, and has helped to transform divided disciplines by bringing them closer together. Yet one of the largest and most important social sciences economics has so far been almost completely left out of the transformation. Economics and Hermeneutics takes a significant step towards filling this gap by introducing (...)
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  21.  24
    Martin Drenthen (2011). 'Reading Ourselves Through the Land: Landscape Hermeneutics and Ethics of Place'. In Forrest Clingerman Clingerman & Mark Dixon (eds.), 'Reading Ourselves Through the Land: Landscape Hermeneutics and Ethics of Place', In: F. Clingerman & M. Dixon : Placing Nature on the Borders of Religion, Philosophy, and Ethics. Ashgate
    In this text, I discuss the environmental education project "Legible Landscape ", which aims to teach inhabitants to read their landscape and develop a closer, more engaged relationship to place. I show that the project's semiotic perspective on landscape legibility tends to hamper the understanding of the moral dimension of reading landscapes, and argue that a hermeneutical perspective is better suited to acknowledge the way that readers and texts are intimately connected.
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  22.  12
    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 (...)
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  23.  19
    C. Mantzavinos (2005). Naturalistic Hermeneutics. Cambridge University Press.
    Naturalistic Hermeneutics proposes the position of the unity of the scientific method and defends it against the claim to autonomy of the human sciences. Mantzavinos shows how materials that are 'meaningful', more specifically human actions and texts, can be adequately dealt with by the hypothetico-deductive method, the standard method used in the natural sciences. The hermeneutic method is not an alternative method aimed at the understanding and the interpretation of human actions and texts, but it is the same as (...)
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  24. Machiel Keestra (2008). The Diverging Force of Imitation. Integrating Cognitive Science and Hermeneutics. Review of General Psychology 12 (2):127-136.
    Recent research on infant and animal imitation and on mirror neuron systems has
    brought imitation back in focus in psychology and cognitive science. This topic has
    always been important for philosophical hermeneutics as well, focusing on theory and
    method of understanding. Unfortunately, relations between the scientific and the
    hermeneutic approaches to imitation and understanding have scarcely been investigated,
    to the loss of both disciplines. In contrast to the cognitive scientific emphasis on
    sharing and convergence of representations, the hermeneutic analysis emphasizes the
    indeterminacy and openness of action (...)
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  25. Richard Kearney (2007). Paul Ricoeur and the Hermeneutics of Translation. Research in Phenomenology 37 (2):147-159.
    This essay looks at how Ricoeur's hermeneutics functions as both philosophy of translation and philosophy as translation. It starts with a overview of Ricoeur's theories in the light of the history of the philosophy of translation and shows how he, following in the footsteps of Gadamer, understands the act of translation as an art of negotiating and mediating between Self and Other. It then goes on to explore the hermeneutic model of translation, advanced in Ricoeur's later work, in terms (...)
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  26.  15
    Tsenay Serequeberhan (1994). The Hermeneutics of African Philosophy: Horizon and Discourse. Routledge.
    Hermeneutics is a crucial but neglected perspective in African philosophy. Here, Tsenay Serequeberhan engages post-colonial African literature and the ideas of the African liberation struggle with critically-used insights from the European philosophical tradition. Continuing the work of Theophilus Okere and Okonda Okolo, this book attempts to overcome the debate between ethnophilosophy and professional philosophy, demonstrating that the promise of African philosophy lies with the critical development of the African hermeneutical perspective.
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  27.  7
    Peter Kemp (2006). Mimesis in Educational Hermeneutics. Educational Philosophy and Theory 38 (2):171–184.
    Philosophy of education is regarded as an art of hermeneutics that integrates a theory of mimesis in its understanding of the educational transmission. The idea of the master is reconsidered in this perspective in order to overcome the old opposition between classicism and romanticism. In that way the author attempts to respond to the question: What is the secret to pedagogically sound education?
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  28.  4
    Roger Frie (2010). A Hermeneutics of Exploration: The Interpretive Turn From Binswanger to Gadamer. Journal of Theoretical and Philosophical Psychology 30 (2):79.
    The interpretive turn in psychology is strongly indebted to the hermeneutic philosophies of Martin Heidegger and Hans-Georg Gadamer. What is less known is the degree to which the interpretive turn is already initiated in the 1920s by the Swiss psychiatrist, Ludwig Binswanger . For Binswanger, the objective of psychology and psychopathology is to understand how the person exists and relates to others in the world—and this can only be achieved through a situated understanding of the person in his or her (...)
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  29.  7
    Saulius Geniusas (2015). Between Phenomenology and Hermeneutics: Paul Ricoeur’s Philosophy of Imagination. Human Studies 38 (2):223-241.
    I argue that imagination has an inherently paradoxical structure: it enables one to flee one’s socio-cultural reality and to constitute one’s socio-cultural world. I maintain that most philosophical accounts of the imagination leave this paradox unexplored. I further contend that Paul Ricoeur is the only thinker to have addressed this paradox explicitly. According to Ricoeur, to resolve this paradox, one needs to recognize language as the origin of productive imagination. This paper explores Ricoeur’s solution by offering a detailed study (...)
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  30.  42
    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 (...)
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  31.  17
    F. Svenaeus (2000). Hermeneutics of Clinical Practice: The Question of Textuality. [REVIEW] Theoretical Medicine and Bioethics 21 (2):171-189.
    In this article I scrutinize the question whetherclinical medicine, in order to be considered ahermeneutical enterprise, must be thought of as areading of different texts. Three differentproposals for a definition of the concept of text inmedicine, suggested by other hermeneuticians, arediscussed. All three proposals are shown to beunsatisfying in various ways. Instead of attempting tofind a fourth definition of the concept of textsuitable to a hermeneutics of medicine, I then try toshow that the assumption that one needs to operatewith (...)
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  32.  4
    Jean Grondin (1995). Sources of Hermeneutics. State University of New York Press.
    This book provides an introduction to the historical sources of philosophical hermeneutics as it has come to fruition in the work of Heidegger and Gadamer.
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  33.  63
    Robert J. Dostal (2008). Gadamerian Hermeneutics and Irony: Between Strauss and Derrida. Research in Phenomenology 38 (2):247-269.
    Against the background of Gadamer's hermeneutics of trust, for which the primary concern of the hermeneutical enterprise is the matter under discussion, the Sache, this essay raises the question of Gadamer's treatment of irony. Gadamer and Gadamerians have criticized the hermeneutics of suspicion—a hermeneutics that always looks under the surface of what is said to see what is hidden. This would seem to make irony a problematic aspect of texts and discourse for a Gadamerian hermeneutics. Nowhere (...)
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  34.  58
    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 (...)
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  35.  37
    Todd S. Mei (2007). Justice and the Banning of the Poets: The Way of Hermeneutics in Plato's Republic. Review of Metaphysics 60 (4):755-778.
    Interpretations of Plato’s consideration of poetry often see his position either as a rejection or an admittance of only a certain kind. This article offers a more complex analysis: questions concerning the nature of justice and poetry should be taken as mutually illuminating inquiries. This constitutes Plato’s hermeneutics which shows how understanding poetry ideally effects a metanoia (new understanding) that requires the harmony between ethical deliberation and narrative self-understanding. The dialogue is a mimesis of this process, and the conclusion (...)
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  36.  31
    Michael F. Marra (ed.) (2002). Japanese Hermeneutics: Current Debates on Aesthetics and Interpretation. University of Hawai'i Press.
    The essays in the final section of the book, "Japan's Literary Hermeneutics, " rethink the notion of "Japanese literature" in light of recent findings on the ...
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  37. Stanley Rosen (1987). Hermeneutics as Politics. Oxford University Press.
    Combining exemplary scholarship and analytic precision, Stanley Rosen illuminates the underpinnings of post-modernist thought, providing valuable insight as he pursues two arguments: first, that post-modernism, which regards itself as an attack upon the Enlightenment, is in fact the penultimate stage of the Enlightenment itself; and second, that the extraordinary contemporary emphasis upon hermeneutics is the latest consequence of the triumph of history over mathematics within the unstable essence of the Enlightenment. Hermeneutics is consequently at bottom a political phenomenon. (...)
     
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  38.  39
    Chris Tucker (2006). Hermeneutics as A...Foundationalism? Dialogue 45 (4):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. (...)
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  39.  5
    Charles E. Scott & John Sallis (eds.) (2000). Interrogating the Tradition: Hermeneutics and the History of Philosophy. State University of New York Press.
    Constitutes a thoughtful survey of contemporary hermeneutics in its historical context.
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  40. 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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  41.  9
    Irina Deretic (2011). Do We Need Hermeneutics at All? Plato on the Art of Interpretation. Filozofija I Društvo 22 (2):215-228.
    The main claim of this paper is to show how Plato’s views on hermeneutike techne are more relevant to the contemporary discussions on hermeneutics than it is commonly regarded. We will elucidate and critically discuss whether Plato’s understanding of the grounds, methods and merits of the hermeneutics in the Protagoras is adequate, consistent and still relevant. Also, we will attempt to find out which position in the contemporary discussion of hermeneutics is the closest to Plato’s own ideas (...)
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  42.  10
    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, (...)
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  43.  20
    Jos de Mul (2011). Horizons of Hermeneutics: Intercultural Hermeneutics in a Globalizing World. [REVIEW] Frontiers of Philosophy in China 6 (4):628-655.
    Starting from the often-used metaphor of the “horizon of experience” this article discusses three different types of intercultural hermeneutics, which respectively conceive hermeneutic interpretation as a widening of horizons, a fusion of horizons, and a dissemination of horizons. It is argued that these subsequent stages in the history of hermeneutics have their origin in—but are not fully restricted to—respectively premodern, modern and postmodern stages of globalization. Taking some striking moments of the encounter between Western and Chinese language and (...)
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    Derong Pan (2009). Reader and Text in the Horizon of Understanding Methodology: Gadamer and Methodological Hermeneutics. [REVIEW] Frontiers of Philosophy in China 4 (3):417-436.
    Judging Gadamer’s theoretical stance is a complicated matter, and his ontological hermeneutics is usually regarded as a text-centered theory of understanding. Through an analysis of the phenomenological premises from which his theories take off, however, we can clearly see his reader-centric stance. On the basis of this stance some cease to seek for the original intention of the author or the original meaning of the text, which ineluctably leads to the ignorance of an understanding methodology. As far as (...)
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    Frank C. Richardson (2002). Current Dilemmas, Hermeneutics, and Power. Journal of Theoretical and Philosophical Psychology 22 (2):114-132.
    A key to the shortcomings and confusions afflicting 20th century social science seems to be problematic moral underpinnings or "disguised ideologies" that drive much of its research and theory. Philosophical hermeneutics shows great promise for diagnosing this condition and reorienting human science inquiry in helpful ways. However, it has been suggested by a number of thoughtful critics that hermeneutics has not yet taken the full measure of the kinds of "power" that can imbue and distort human communication, including (...)
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  46.  29
    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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  47.  19
    Jos Mul (2011). Horizons of Hermeneutics: Intercultural Hermeneutics in a Globalizing World. [REVIEW] Frontiers of Philosophy in China 6 (4):628-655.
    Starting from the often-used metaphor of the “horizon of experience” this article discusses three different types of intercultural hermeneutics, which respectively conceive hermeneutic interpretation as a widening of horizons, a fusion of horizons, and a dissemination of horizons. It is argued that these subsequent stages in the history of hermeneutics have their origin in—but are not fully restricted to—respectively premodern, modern and postmodern stages of globalization. Taking some striking moments of the encounter between Western and Chinese language and (...)
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  48.  20
    Zeus Leonardo (2003). Interpretation and the Problem of Domination: Paul Ricoeur's Hermeneutics. Studies in Philosophy and Education 22 (5):329-350.
    Hermeneutics, or the science of interpretation,is well accepted in the humanities. In thefield of education, hermeneutics has played arelatively marginal role in research. It isthe task of this essay to introduce thegeneral methods and findings of Paul Ricoeur'shermeneutics. Specifically, the essayinterprets the usefulness of Ricoeur'sphilosophy in the study of domination. Theproblem of domination has been a target ofanalysis for critical pedagogy since itsinception. However, the role of interpretationas a constitutive part of ideology critique isrelatively understudied and it (...)
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  49.  6
    George Bondor (2010). Paul Ricoeur and the Biblical Hermeneutics. Journal for the Study of Religions and Ideologies 9 (27):203-218.
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} The main aim of this paper is to analyze the texts in which Paul Ricoeur discusses the relation between biblical and philosophical hermeneutics and to argue that biblical hermeneutics is the central part of Ricoeur’s philosophical project. If the modern hermeneutics (Schleiermacher, Dilthey, etc.) aims to (...)
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  50. 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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