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.score: 180.0
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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.score: 180.0
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  3. 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 (Eds.): Placing Nature on the Borders of Religion, Philosophy, and Ethics. Ashgate.score: 25.0
    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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  4. Shaun Gallagher (2004). Hermeneutics and the Cognitive Sciences. Journal of Consciousness Studies 11 (10-11):162-174.score: 24.0
    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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  5. Fredrik Svenaeus (2003). Hermeneutics of Medicine in the Wake of Gadamer: The Issue of Phronesis. Theoretical Medicine and Bioethics 24 (5):407-431.score: 24.0
    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 aim (...)
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  6. Robert J. Dostal (2008). Gadamerian Hermeneutics and Irony: Between Strauss and Derrida. Research in Phenomenology 38 (2):247-269.score: 24.0
    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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  7. Machiel Keestra (2008). The Diverging Force of Imitation. Integrating Cognitive Science and Hermeneutics. Review of General Psychology 12 (2):127-136.score: 24.0
    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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  8. Kevin J. Vanhoozer (1990). Biblical Narrative in the Philosophy of Paul Ricoeur: A Study in Hermeneutics and Theology. Cambridge University Press.score: 24.0
    Although Paul Ricoeur's writings are widely and appreciatively read by theologians, this is the first book to offer a full, sympathetic yet critical account of Ricoeur's theory of narrative interpretation and its contribution to theology. Unlike many previous studies of Ricoeur, Part I argues that Ricoeur's hermeneutics must be viewed in the light of his overall philosophical agenda, as a fusion and continuation of the unfinished projects of Kant and Heidegger. Particularly helpful is the focus on Ricoeur's recent narrative (...)
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  9. Mahin Chenari (2009). Hermeneutics and Theory of Mind. Phenomenology and the Cognitive Sciences 8 (1):17-31.score: 24.0
    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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  10. Gianni Vattimo (1997). Beyond Interpretation: The Meaning of Hermeneutics for Philosophy. Stanford University Press.score: 24.0
    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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  11. Fredrik Svenaeus (2000). The Hermeneutics of Medicine and the Phenomenology of Health: Steps Towards a Philosophy of Medical Practice. Kluwer Academic Publishers.score: 24.0
    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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  12. 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.score: 24.0
    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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  13. 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.score: 24.0
    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 people’s (...)
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  14. Chris Tucker (2006). Hermeneutics as A...Foundationalism? Dialogue 45 (04):627-46.score: 24.0
    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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  15. James Franklin (1984). Natural Sciences as Textual Interpretation: The Hermeneutics of the Natural Sign. Philosophy and Phenomenological Research 44 (4):509-520.score: 24.0
    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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  16. Domenic Marbaniang (2012). Hermeneutics of Religion. Journal of the Contemporary Christian 4 (3).score: 24.0
    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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  17. Stanley E. Porter (2011). Hermeneutics: An Introduction to Interpretive Theory. Eerdmans.score: 24.0
    6. Jürgen Habermas's Critical Hermeneutics Introduction Habermas and Critical Hermeneutics Life and Influences 132 Habermas's Place in Contemporary Thought ...
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  18. Michael F. Marra (ed.) (2002). Japanese Hermeneutics: Current Debates on Aesthetics and Interpretation. University of Hawai'i Press.score: 24.0
    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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  19. Paolo Diego Bubbio (2005). Mimetic Theory and Hermeneutics. Colloquy 9.score: 24.0
    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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  20. Adrian Costache (2011). The Relevance of Wittgenstein’s Thought for Philosophical Hermeneutics. Journal for Communication and Culture 1 (1):44-54.score: 24.0
    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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  21. Marcia Sa Cavalcante Schuback (2011). Notes on Abstract Hermeneutics. Research in Phenomenology 41 (1):45-59.score: 24.0
    Using abstract art as a paradigm, this paper attempts to think, in a provisional manner, the parameters of what the author calls `abstract hermeneutics'—a way of thinking capable of responding to the withdrawing, or abstracting , movement of Being. Such abstract thinking—which is an abstracting thinking of the abstract—aims to step beyond objectivity precisely in order to return to phenomenological concreteness. Through an engagement with Heidegger's understanding of the formal indicative role of the human being as sign ( Zeichen (...)
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  22. Jarava Lal Mehta (1992). J.L. Mehta on Heidegger, Hermeneutics, and Indian Tradition. E.J. Brill.score: 24.0
    This book presents a selection of essays by the Indian philosopher J.L. Mehta on the topics of hermeneutics and phenomenology containing many original ...
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  23. Jos de Mul (2011). Horizons of Hermeneutics: Intercultural Hermeneutics in a Globalizing World. [REVIEW] Frontiers of Philosophy in China 6 (4):628-655.score: 24.0
    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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  24. D. Z. Phillips (2001). Religion and the Hermeneutics of Contemplation. Cambridge University Press.score: 24.0
    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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  25. Manjulika Ghosh & Raghunath Ghosh (eds.) (2007). Language and Interpretation: Hermeneutics From East-West Perspective. Northern Book Centre.score: 24.0
    This volume will be of use to the beginners as well as the discerning scholars in the domain of hermeneutics.
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  26. Chrysostomos Mantzavinos (2005). Naturalistic Hermeneutics. Cambridge University Press.score: 24.0
    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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  27. Anthony C. Thiselton (2006). Thiselton on Hermeneutics: The Collected Writings of Anthony Thiselton. Ashgate Pub..score: 24.0
    Situating the subject -- Hermeneutics and spech-act theory -- Hermeneutics, semantics, and conceptual grammar -- Lexicography, exegesis, and reception history -- Parables, narrative-worlds, and reader-response theories -- Philosophy, language, theology, and postermodernity -- Hermeneutics, history, and theology.
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  28. Ian Heywood & Barry Sandywell (eds.) (1999). Interpreting Visual Culture: Explorations in the Hermeneutics of the Visual. Routledge.score: 24.0
    Interpreting Visual Culture brings together the writings of some of the leading experts in art history, philosophy, sociology and cultural studies to look at the role of perception and the "visual" in our understanding of the contemporary human condition. Ranging from an analysis of the role of vision in current critical discourse to a discussion of specific examples taken from the visual arts, ethics and sociology, this collection presents the latest material on the interpretation of the visual in modern culture. (...)
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  29. Jos Mul (2011). Horizons of Hermeneutics: Intercultural Hermeneutics in a Globalizing World. [REVIEW] Frontiers of Philosophy in China 6 (4):628-655.score: 24.0
    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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  30. Zeus Leonardo (2003). Interpretation and the Problem of Domination: Paul Ricoeur's Hermeneutics. Studies in Philosophy and Education 22 (5):329-350.score: 24.0
    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 is (...)
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  31. F. Svenaeus (2000). Hermeneutics of Clinical Practice: The Question of Textuality. [REVIEW] Theoretical Medicine and Bioethics 21 (2):171-189.score: 24.0
    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. Cunguang Lin (2007). A New Interpretation of Confucianism: The Interpretation of Lunyu as a Text of Philosophical Hermeneutics. [REVIEW] Frontiers of Philosophy in China 2 (4):533-546.score: 24.0
    Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he faced during his own time, and his thought is (...)
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  33. Rafael Capurro (2010). Digital Hermeneutics: An Outline. [REVIEW] AI and Society 25 (1):35-42.score: 24.0
    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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  34. Esa Lehtinen (2009). Practical Hermeneutics: Noticing in Bible Study Interaction. [REVIEW] Human Studies 32 (4):461-485.score: 24.0
    This article presents an ethnomethodological respecification of the philosophical problem of the hermeneutics of ancient texts. I analyze an interactional practice, namely, noticing an aspect of the Bible text in Seventh-day Adventist Bible study. I show how noticings are used to make the text “speak” to the participants of the Bible study and discuss how the participants show their orientation to this action in the next turn and how they rely on various cultural resources to make sense of the (...)
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  35. Jefferson Macariola Chua (2013). A Sketch for a Ricoeurian Hermeneutics of Religious Identity. Journal for the Study of Religions and Ideologies 12 (34):57-80.score: 24.0
    Religious identity has, in recent times, become an important point of inquiry because of the growing awareness of religious diversity. On the one hand, this reality of diversity has served as an impetus to return to the roots of one’s religion. On the other hand, others have called for a more pluralist stance, out of the need to open up to other traditions. In light of this polarity, I argue that one can commit to one’s religion while opening up to (...)
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  36. Vittorio Lingiardi & Agnese Grieco (1999). Hermeneutics and the Philosophy of Medicine: Hans-Georg Gadamer'splatonic Metaphor. Theoretical Medicine and Bioethics 20 (5):413-422.score: 24.0
    Taking as our starting point Plato'smetaphor of the doctor as philosopher we reflect on some aspects of the epistemological status of medicine. The framework to this paper is the hermeneutics of Hans-Georg Gadamer which shows the paradoxical nature of Western medicine in choosing the body-object as its investigative starting point, while in actual fact dealing with subjects. Gadamer proposes a model of medicine as the art of understanding and dialogue, which is capable of bringing together its various constituent parts, (...)
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  37. Don Lavoie (ed.) (1990). Economics and Hermeneutics. Routledge.score: 24.0
    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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  38. Gonçalo Marcelo (2012). Making Sense of the Social: Hermeneutics and Social Philosophy. Études Ricoeuriennes / Ricoeur Studies 3 (1):67-85.score: 24.0
    This paper aims to rationnally reconstruct a project of social philosophy in Paul Ricoeur. It argues that there is an intrinsic connection between hermeneutics and social philosophy, and that Ricoeurian hermeneutics is well suited to provide the interpretative background in which the emancipatory interest of social philosophy can successfuly unfold.
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  39. Walter Ferreira Salles (2013). Narrar Deus - entre tradição e tradução: traços da hermenêutica bíblica de Paul Ricoeur (Narrating God – between tradition and translation: traces of biblical hermeneutics of Paul Ricoeur) - DOI: 10.5752/P.2175-5841.2013v11n32p1589. [REVIEW] Horizonte 11 (32):1589-1604.score: 24.0
    Este trabalho aborda a narração de Deus como fonte de sentido para vida no contexto das tradições religiosas que se fundam na leitura e apropriação de textos tidos como sagrados. A partir da hipótese de que a fé monoteísta é fundamentalmente uma “fé textual”, o presente trabalho toma por referencial teórico o pensamento do filósofo francês Paul Ricoeur. O objetivo a que me proponho é apresentar de forma sintética traços de sua hermenêutica bíblica a partir da articulação entre interpretação, tradição (...)
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  40. Wim Dekkers (1998). Hermeneutics and Experiences of the Body. The Case of Low Back Pain. Theoretical Medicine and Bioethics 19 (3):277-293.score: 24.0
    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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  41. Tsenay Serequeberhan (1994). The Hermeneutics of African Philosophy: Horizon and Discourse. Routledge.score: 24.0
    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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  42. Lauren Swayne Barthold (2010). Gadamer's Dialectical Hermeneutics. Lexington Books.score: 24.0
    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.
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  43. Cristina Gavriluta (2010). Moshe Idel, cartea şi hermeneutica negativului/ Moshe Idel, The Book and the Hermeneutics of the Negative. Journal for the Study of Religions and Ideologies 6 (18):226-236.score: 24.0
    For the one who studies the socio-anthropology of religions, the book itself is the main character of the fascinating journey that Moshe Idel proposes in Perfections that absorb. Cabala and interpretation Starting from the imaginary of the book in the Judaic mystical literature, as presented by Moshe Idel, we have found four main hypostases of the book: the book as a pre-existent paradigm, the book as creation, the book as a paradox, and the book as a knowledge tool. We have (...)
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  44. Anthony C. Thiselton (2006). Thiselton on Hermeneutics: The Collected Works and New Essays of Anthony Thiselton. William B. Eerdmans Pub..score: 24.0
    Graham N. Stanton, University of Cambridge ?Anthony Thiselton is one of our leading theologians, equally at home in both New Testament studies and in philosophical and theological hermeneutics, and a collection of this major articles will ...
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  45. Sergey Zenkin (2012). Social Action and its Sense: Historical Hermeneutics After Ricoeur. Études Ricoeuriennes / Ricoeur Studies 3 (1):86-101.score: 24.0
    In the 1970s, particularly in his article “The Model of the Text: Meaningful Action Considered as a Text” (1971), Paul Ricœur proposed a hypothesis concerning the homology between the text and social action. That hypothesis is not reducible to the narrative logic prevailing in late Ricœur’s writings, and we are searching to elucidate its further implications in social sciences. A new hermeneutics of social meanings can be founded upon it, enriched by the methodological experience of structural semiotics and taking (...)
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  46. George Bondor (2010). Paul Ricoeur and the Biblical Hermeneutics. Journal for the Study of Religions and Ideologies 9 (27):203-218.score: 24.0
    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 reveal (...)
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  47. Siamak Movahedi (2012). Quantitative and Qualitative Analysis of Reported Dreams and the Problem of Double Hermeneutics in Clinical Research. Journal of Research Practice 8 (2):Article - M12.score: 24.0
    The aim of this article is to show that statistical analysis and hermeneutics are not mutually exclusive. Although statistical analysis may capture some patterns and regularities, statistical methods may themselves generate different types of interpretation and, in turn, give rise to even more interpretations. The discussion is lodged within the context of a quantitative analysis of dream content. I attempted to examine the dialogical texts of reported dreams monologically, but soon found myself returning to dialogic contexts to make sense (...)
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  48. Nicholas H. Smith (1997). Strong Hermeneutics: Contingency and Moral Identity. Routledge.score: 24.0
    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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  49. Michael D. Barber (1998). Ethical Hermeneutics: Rationality in Enrique Dussel's Philosophy of Liberation. Fordham University Press.score: 24.0
    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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  50. Andrius Bielskis (2005). Towards a Post-Modern Understanding of the Political: From Genealogy to Hermeneutics. Palgrave Macmillan.score: 24.0
    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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