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  1. Rhetoric and Double Hermeneutics in the Human Sciences.Dimitri Ginev - 1998 - Human Studies 21 (3):259-271.
    Based on an analysis of double hermeneutics in the human sciences, a distinction between a weak and a strong rhetorical analysis of human-scientific research is introduced, taking account of the self-reflective character of hermeneutic interpretation. The paper argues that there are three hermeneutic topics in the research process for human-scientific experience, which are associated with applying specific rhetorical tools. The three topics are described under the following rubrics: (a) bridging the gap between experience-near and experience-distant concepts; (b) achieving integrity of (...)
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  • Science, Practice and Politics.Steven Vogel - 1991 - Social Epistemology 5 (4):267 – 292.
  • A Pragmatic Reconstruction of the Naturalism/Anti-Naturalism Debate.William M. Throop & Martha L. Knight - 1987 - Journal for the Theory of Social Behaviour 17 (1):93–112.
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  • Iv. Understanding Peter Winch.W. W. Sharrock & R. J. Anderson - 1985 - Inquiry: An Interdisciplinary Journal of Philosophy 28 (1-4):119 – 122.
    Peter Winch's The Idea of a Social Science has been the subject of repeated misunderstanding. This discussion takes one recent example and shows how Winch's argument is gravely distorted. What is at issue is not, as is usually supposed, whether we can accept or endorse another society's explanations of its activities, but whether we have to look for an explanatory connection between concepts and action. Winch's argument is that before we can try to explain actions, we have to identify them (...)
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  • Gadamer, Rorty, Hermeneutics, and Truth: A Response to Warnke.Donald Rothberg - 1986 - Inquiry: An Interdisciplinary Journal of Philosophy 29 (1-4):355-361.
    Georgia Warnke has recently criticized Richard Rorty's claim that appropriation of Gadamer's work supports Rorty's position that hermeneutics aims not at truth but at ?edification?. On Warnke's view, however, Gadamer's work suggests that hermeneutical understanding necessarily involves the search for truth and consensus. But such an opposition between Rorty's and Gadamer's hermeneutics on this issue can be seen as primarily a matter of their intentions rather than of their actual explications of hermeneutics, which, when investigated, disclose dangers of both relativism (...)
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