Hermeneutics

Edited by Theodore George (Texas A&M University)
Assistant editor: David Liakos (Houston Community College System)
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  1. Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  2. Aproximando-se da distância: as principais disparidades do pensamento fraco de Vattimo ante a ontologia heideggeriana.Gabriel Debatin - 2019 - Ekstasis: Revista de Hermenêutica E Fenomenologia 8 (1):183-200.
    O presente ensaio pretende apresentar uma série de distanciamentos fundamentais entre o pensamento do italiano Gianni Vattimo, centrado no conceito de pensamento fraco, com a ontologia heideggeriana. A problemática consiste no confesso fato de Vattimo basear seu pensamento na filosofia de Heidegger; contudo, sob forte influência do pensamento de Nietzsche, o filósofo italiano acaba por desvirtuar certos conceitos cruciais da filosofia heideggeriana, conduzindo-a a conclusões diametralmente opostas às suas. Vattimo assevera, assim, que há um elemento niilista que perpassa toda a (...)
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  3. Sobre ontología-trascendental / On Trascendental-Ontology.Alberto Luis López - 2003 - Suspiria 2 (2):8-12.
    En este escrito de ontología-trascendental reflexiono en términos heideggerianos sobre la voz ontológica, es decir, sobre el lenguaje interior que habla al oyente-escucha y que, desde ese decir ontológico, le revela lo que es. Dicha voz, al ser correctamente escuchada, dará paso a un auténtico apalabrar y decir, lo que develará una palabra-concepto ontológico transformador. Éste, al ser fruto de una auténtica ontología-trascendental, devendrá en un nuevo paradigma de la acción humana.
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  4. Open Interpretation: Whitehead and Schleiermacher on Hermeneutics.J. R. Hustwit - 2004 - In Christine Helmer, Marjorie Suchocki, John Quiring & Katie Goetz (eds.), Whitehead and Schleiermacher: Open Systems in Dialogue. New York, NY, USA: De Gruyter. pp. 185-213.
    This article deploys Whitehead's systematic metaphysics as the basis for a philosophical hermeneutics. Whiteheadian hermeneutics are then compare and contrasted with Schleiermacher's own hermeneutics.
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  5. The Incognito of a Thief: Johannes Climacus and the Poetics of Self-Incrimination.Martijn Boven - 2019 - In Adam Buben, Eleanor Helms & Patrick Stokes (eds.), The Kierkegaardian Mind. London, UK: pp. 409-420.
    In this essay, I advance a reading of Philosophical Crumbs or a Crumb of Philosophy, published by Søren Kierkegaard under the pseudonym Johannes Climacus. I argue that this book is animated by a poetics of self-incrimination. Climacus keeps accusing himself of having stolen his words from someone else. In this way, he deliberately adopts the identity of a thief as an incognito. To understand this poetics of self-incrimination, I analyze the hypothetical thought-project that Climacus develops in an attempt to show (...)
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  6. La hermenéutica analógica o filosofía de Mauricio Beuchot.Mario Edmundo Chávez Tortolero - 2019 - In Aldo Camacho & Claudia González (eds.), Tras las huellas de Hermes. Homenaje a Mauricio Beuchot. Editorial Torres Asociados. pp. 57-74.
    En este texto se aborda la hermenéutica analógica como una propuesta filosófica. Se analizan los elementos principales de la propuesta de Mauricio Beuchot, se plantean algunas objeciones y se resuelven, asimismo, se esboza una interpretación de la hermenéutica analógica.
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  7. Budowanie świata, trwanie w chwili. Opis estetycznego doświadczenia dzieła muzycznego w nawiązaniu do tekstów Alfreda Schutza i George'a Steinera.Małgorzata A. Szyszkowska (ed.) - 2018 - Warsaw, Poland: Wydawnictwa Akademi Muzycznej im. F. Chopina.
    Drawing on phenomenological literature author presents understanding of the aesthetic experience of the musical work pointing to several things: 1. the deep grounding of the experience in myth and Orphic tradition, 2. to the metaphor of building worlds and 3. to being in the moment as one of the most important description of the experience of musical work. Further on author underlines the dynamic as well as fickle character of the experience of musical work, suspended between the sensual audio experience (...)
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  8. Leibniz and China: Religion, Hermeneutics, and Enlightenment.Eric S. Nelson - 2009 - Religion in the Age of Enlightenment (RAE) 1: 277-300.
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Hans-Georg Gadamer
  1. Are You Ready to Meet Your Baby? Phenomenology, Pregnancy, and the Ultrasound.Casey Rentmeester - 2020 - Journal of Applied Hermeneutics 2 (2020):1-13.
    Iris Marion Young’s classic paper on the phenomenology of pregnancy chronicles the alienating tendencies of technology-ridden maternal care, as the mother’s subjective knowledge of the pregnancy gets overridden by the objective knowledge provided by medical personnel and technological apparatuses. Following Fredrik Svenaeus, the authors argue that maternal care is not necessarily alienating by looking specifically at the proper attention paid by sonographers in maternal care when performing ultrasound examinations. Using Martin Heidegger’s philosophy as a theoretical lens, the authors argue that (...)
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  2. El debate sobre Plato und die Dichter y su inscripción en el contexto de Alemania Nacional-Socialista: una discusión con lecturas de la teoría política.Facundo Bey - 2019 - Ekstasis: Revista de Hermenéutica y Fenomenologí 8 (1):138-163.
    Hans-Georg Gadamer, en su conferencia Plato und die Dichter (1934), desarrolló una investigación fenomenológica excepcional de filosofía ético-política de Platón y del lugar que el arte ocupa en ella. En mediados de la década de 1990, la escritora mexicana Teresa Orozco publicó una serie de escritos en los cuales acusa a Gadamer de haberse colocado, a través de la exhibición y publicación de este trabajo, a servicio del nacional-socialismo. Este artículo busca discutir los argumentos presentados por Orozco y otros autores, (...)
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  3. Another Beginning? Heidegger, Gadamer, and Postmodernity.David Liakos - 2019 - Epoché: A Journal for the History of Philosophy 24 (1):221-238.
    Martin Heidegger’s critique of modernity, and his vision of what may come after it, constitutes a sustained argument across the arc of his career. Does Hans-Georg Gadamer follow Heidegger’s path of making possible “another beginning” after the modern age? In this article, I show that, in contrast to Heidegger, Gadamer cultivates modernity’s hidden resources. We can gain insight into Gadamer’s difference from Heidegger on this fundamental point with reference to his ambivalence toward and departure from two of Heidegger’s touchstones for (...)
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  4. Heritage and Hermeneutics: Towards a Broader Interpretation of Interpretation.Phillip Ablett & Pamela Dyer - 2009 - Current Issues in Tourism 12 (3):209-233.
    This article re-examines the theoretical basis for environmental and heritage interpretation in tourist settings in the light of hermeneutic philosophy. It notes that the pioneering vision of heritage interpretation formulated by Freeman Tilden envisaged a broadly educational, ethically informed and transformative art. By contrast, current cognitive psychological attempts to reduce interpretation to the monological transmission of information, targeting universal but individuated cognitive structures, are found to be wanting. Despite growing signs of diversity, this information processing approach to interpretation remains dominant. (...)
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  5. Gadamer and Levinas on Concepts of Culture.Dimitry Mentuz - 2017 - In Social Sciences in Modern World. vol. 2 (2). Moscow, Russia: Internauka. pp. 88-97.
    In this work, I have compared the views of Hans Georg Gadamer and Emmanuel Levinas on various concepts of culture and understanding of the ‘man’ within the framework of Western civilization with the help of three of their essays. In two lectures of Gadamer—‘Culture and Peace’, delivered at Salzburg in 1980, and ‘Man and His Hand in Modern Civilization’, delivered in Munich in 1978—and several essays by Emmanuel Levinas such as ‘The Philosophical Determination of the Idea of Culture’ (1983). If (...)
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  6. The Idea of Knowledge and its Evolution in Modern Discourse.Dimitry Mentuz - 2019 - Ottawa: Accent Graphics Communications & Publishing.
    This study conducts an epistemological and contextual discourse analysis of the idea of knowledge in the philosophy of the 20th century. The main key stones of this work are as follows: the identification of the essential characteristics indicating the ontological genesis of the existing crisis of epistemological and ethical foundations; consideration of the main distinctive features of knowledge interpretation in epistemology and contextualism as a possible knowledge production instrument; study of the possibility of restoring an integral picture of the world (...)
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  7. Part I: Why We Need to Revisit the Word of God – Preliminaries (Continued).Subhasis Chattopadhyay - 2019 - Indian Catholic Matters.
    This is on hermeneutics and is the second instalment of this ongoing project.
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  8. Making Good Sense: Pragmatism's Mastery of Meaning, Truth, and Workable Rule of Law.Harold Anthony Lloyd - forthcoming - Wake Forest Journal of Law and Policy.
    The hermeneutic pragmatism explored in this article timely examines how “post-truth” claims over-estimate semantic freedoms while at the same time underestimating semantic and pre-semantic restraints. Such pragmatism also timely examines how formalists err by committing the reverse errors. Drawing on insights from James, Peirce, Putnam, Rorty, Gadamer, Derrida, and others, such hermeneutic pragmatism explores (1) the necessary role of both internal and objective experience in meaning, (2) the resulting instrumental nature of concepts required to deal with such experience, (3) the (...)
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  9. Nihilismo y Verdad. Nietzsche en América Latina.Alejandro Sanchez Lopera - 2018 - New York, NY, USA: Peter Lang.
    Las relaciones entre Nietzsche y América Latina están marcadas por el desencuentro. Lo cual no implica que Nietzsche no haya sido leído en Latinoamérica; pero es diferente aludir a Nietzsche, a asumir una perspectiva nietzscheana. Por eso, en vez de usar a Nietzsche para analizar su moral, para desplazar el punto de vista, en América Latina se moraliza a Nietzsche al ponerlo al servicio de esa moral, dejándola indemne. El caso de la filosofía latinoamericana es síntoma de ese desencuentro: en (...)
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  10. Reading Oneself in the Text: Cavell and Gadamer’s Romantic Conception of Reading.David Liakos - 2019 - Journal of Aesthetics and Phenomenology 6 (1):79-87.
    ABSTRACTCan we gain knowledge by reading literature? This essay defends an account of reading, developed by Stanley Cavell and Hans-Georg Gadamer, that phenomenologically describes the experience of acquiring self-knowledge by reading literary texts. Two possible criticisms of this account will be considered: first, that reading can provide other kinds of knowledge than self-knowledge; and, second, that the theory involves illegitimately imposing subjective meaning onto a text. It will be argued, in response, that the self-knowledge gained in reading allows one to (...)
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  11. Hans-Georg Gadamer sobre el Protréptico aristotélico: ética y política en la tradición socrático-platónica.Facundo Bey - 2019 - Revista Latinoamericana de Filosofia 1 (45):33-61.
    English title: Gadamer's interpretation of the Aristotelian Protrepticus. -/- Abstract: The aim of this paper is to present and analyse the main hypotheses of Hans-Georg Gadamer in his 1928 essay Der aristotelische Protreptikos und die entwicklungsgeschichtliche Betrachtung der aristotelischen Ethik, emphasizing the Gadamerian reception of the notions of phrónēsis, hēdonḗ and, to a lesser extent, phýsis. It will be attempted to show that in this early work of Gadamer there is more than a methodological and interpretative debate regarding the Protrepticus (...)
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  12. A Review of Jean Grondin’s Hermeneutics. [REVIEW]Ali Pirhayati - 2017 - Philosophy and Theology & Mysticism Quarterly Book Review 4:239-244.
    Jean Grondin’s Hermeneutics is a historical introduction to hermeneutic theory. It introduces hermeneutics as a tradition and discuss its various aspects in contemporary philosophy. The book also tries to recognize and overcome prevailing misconceptions about hermeneutics. In this review, I provide a critique of the Persian translation of Jean Grondin’s book.
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  13. Encountering Finitude: On the Hermeneutic Radicalization of Experience.Jussi M. Backman - 2018 - In Antonio Cimino & Cees Leijenhorst (eds.), Phenomenology and Experience: New Perspectives. Leiden: Brill. pp. 46-62.
    The chapter approaches the hermeneutic concept of experience introduced by Hans-Georg Gadamer in Truth and Method (1960) from the perspective of the conceptual history of experience in the Western philosophical tradition. Through an overview of the concept and the epistemological function of experience (empeiria, experientia, Erfahrung) in Aristotle, Francis Bacon, and Hegel, it is shown that the tradition has considered experience first and foremost in methodological terms, that is, as a pathway towards a form of scientific knowledge that is itself (...)
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  14. On Poietic Remembering and Forgetting: Hermeneutic Recollection and Diotima’s Historico-Hermeneutic Leanings.Cynthia R. Nielsen - 2018 - Symposium 22 (2):107-134.
    Like human existence itself, our enduring legacies—whether poetic, ethical, political, or philosophical—continually unfold and require recurrent communal engagement and (re)enactment. In other words, an ongoing performance of significant works must occur, and this task requires the collective human activity of re-membering or gathering-together-again. In the Symposium, Diotima provides an account of human pursuits of immortality through the creation of artifacts, including laws, poems, and philosophical discourses that resonates with Gadamer’s account of our engagement with artworks and texts. This essay explores (...)
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  15. Äärellisyyden kohtaaminen: kokemuksen filosofista käsitehistoriaa.Jussi M. Backman - 2018 - In Jarkko Toikkanen & Ira Virtanen (eds.), Kokemuksen tutkimus VI: Kokemuksen käsite ja käyttö. Rovaniemi: Lapland University Press. pp. 25-40.
    Väitetään, että nykypäivän populismi vetoaa tosiasioiden sijasta ”kokemukseen”. Mutta mitä on kokemus? Se ei ole vain ennakkoluuloihin nojautuvaa mutua eikä myöskään pelkkää empiirisen datan rekisteröintiä mutta liittyy molempiin. Artikkelin luoma tiivis katsaus kokemuksen käsitehistorian pääpiirteisiin osoittaa, että länsimaisen filosofian perinteessä kokemus on ymmärretty ohittamattomana vaiheena tiedon hankkimisessa ja koettelemisessa. Toisaalta kokemukseen on liitetty tiettyjä tiedollisia heikkouksia – kontingenssi, tilannesidonnaisuus ja ennakoimattomuus – jotka tieteellinen metodi on eri tavoin pyrkinyt voittamaan. Artikkeli esittää, että 1900-luvun filosofinen hermeneutiikka irrottautuu tästä perinteisestä kokemuksen välineellistämisestä (...)
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  16. La poesía como diálogo: consideraciones en torno a Plato und die Dichter de Hans-Georg Gadamer.Facundo Bey - 2017 - Boletín de Estética 38:7-43.
    El presente artículo se centra en el análisis de la lectura de la filosofía política platónica que Hans-Georg Gadamer realiza en su conferencia Plato und die Dichter (1934). Se planteará como hipótesis propia que, en los diálogos platónicos, tanto el filosofar como el poetizar habilitan el acceso a la comprensión del carácter sagrado de la justicia, la dimensión política de la legalidad de la musa poética y la percepción de lo sagrado como necesidad humana que permanece encubierta al modo de (...)
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  17. Gadamer, Dewey, and the Importance of Play in Philosophical Inquiry.Christopher Kirby - 2016 - Reason Papers 38 (1).
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  18. Harsh Poetry and Art's Address: Romare Bearden and Hans-Georg Gadamer in Conversation.Cynthia R. Nielsen - 2016 - Polish Journal of Aesthetics 43:103–123.
    In this essay, I analyze Romare Bearden’s art, methodology, and thinking about art, as well as his attempt to harmonize his personal aesthetic goals with his sociopolitical concerns. I then turn to Hans-Georg Gadamer’s reflections on art and our experience (Erfahrung) of art. I show how Bearden’s approach to art and the artworks themselves resonate with Gadamer’s critique of aesthetic consciousness and his contention that artworks address us, make claims upon us, and even reveal truth. Lastly, I discuss Gadamer’s emphasis (...)
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  19. Paul Ricœur : Problématique de la méthode et herméneutique du dialogue.Housamedden Darwish - 2017 - Dissertation, University of Bordeaux
    Cette recherche se concentre sur la problématique de la méthode dans l’herméneutique ricœurienne et sa relation étroite avec les sciences humaines et sociales. Cette problématique concerne aussi bien l’herméneutique ricœurienne des symboles et des signes, que les théories du texte, de l’action et de l’histoire. Notre recherche vise premièrement à analyser la dialectique que Ricœur s’efforce d’établir, aussi bien dans l’herméneutique que dans les sciences humaines et sociales, entre des approches explicatives et des approches compréhensives, entre l’herméneutique du soupçon et (...)
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  20. إشكالية المنهج في هيرمينوطيقا بول ريكور وعلاقتها بالعلوم الإنسانية والاجتماعية: نحو تأسيس هيرمينوطيقا للحوار.Housamedden Darwish - 2016 - Doha الدوحة: The Arab Center for Research and Policy Studies المركز العربي للأبحاث ودراسة السياسات.
    يُقسم هذا الكتاب إلى ثلاثة أقسام. يضم الأول، وعنوانه إشكالية المنهج في هيرمينوطيقا الرموز والعلامات عند ريكور، ويتكون من ثلاثة فصول. -/- يوضح الفصل الأول إشكالية المنهج وتأسيس الفينومينولوجيا الهيرمينوطيقة: المنهج الريكوري الخاص مقاربة الهيرمينوطيقا الريكورية للرموز، عارضًا تمفصل الأبعاد التفكُّرية والفينومينولوجية والهيرمينوطيقية في فلسفة ريكور، وأسباب الانتقال من الفينومينولوجيا الماهوية إلى الفينومينولوجيا الهيرمينوطيقية، والمستويات الثلاثة لظهور الرموز وتحليلها القصدي، وأسباب الانتقال وكيفيته من رمزية الشر إلى الهيرمينوطيقا الفلسفية التفكُّرية للرموز، من منطلق الفهم التأويلي للرمز، ليبين أخيرًا صراع التأويلات والمراحل (...)
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  21. A ética como fundamento ontológico da compreensão em Gadamer.Natalie Oliveira da Cruz - 2016 - Dissertation, Universidade de Caxias Do Sul. Brazil
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  22. La respuesta de Gadamer al humanismo antimetafísico heideggeriano.Andrés-Francisco Contreras (ed.) - 2017 - Bogotá: Editorial Bonaventuriana.
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  23. Civil Disobedience in a Distorted Public Sphere.Martin Blaakman - 2012 - Krisis: Journal for Contemporary Philosophy (3):27-36.
    Rawls’s notion of civil disobedience, which still dominates the literature on this subject, comprises at least these three characteristics: it involves breaking the law, is non-violent and public. But implicit in this notion is a certain tension: it shows pessisimism about the proper functioning of the public sphere as earlier normal appeals have failed, but it also displays a certain optimism about its proper functioning as it assumes that civil disobedience may be effective. In my paper I argue that Rawls (...)
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  24. ¿Instiga la hermenéutica de Gadamer el autoritarismo o más bien nos dota de acicates antiautoritarios?Miguel Angel Quintana Paz - 2003 - In Juan José Acero, Juan Antonio Nicolás, José Antonio Pérez Tapias, Luis Sáez & José Francisco Zúñiga (eds.), Materiales del Congreso Internacional sobre Hermenéutica Filosófica "El legado de Gadamer". Granada: Departamento de Filosofía de la Universidad de Granada. pp. 237-245.
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  25. "I Watched Jane Die:" Theorizing Breaking Bad's Aesthetic of Brutality.Ian K. Jensen - 2016 - In Breaking Down "Breaking Bad:" Critical Perspectives. Albuquerque: University of New Mexico Press. pp. 111-138.
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  26. Gadamer and Scholz on Solidarity: Disclosing, Avowing, and Performing Solidaristic Ties with Human and Natural Others.Cynthia R. Nielsen - 2017 - Journal of the British Society for Phenomenology 48 (3):240-256.
    This essay is concerned with Gadamer’s reflections on solidarity and practice as found in several of his later writings. While Gadamer offers a robust explanation of practice, practical reason, and how both are operative in solidarities, his investigations of solidarity are in no way systematic. He does, however, distinguish two aspects of solidarity, viz. what one might call “natural solidarity” and “avowed solidarity”. In contrast to natural solidarities, avowed solidarities require an intentional decision and commitment to act with others for (...)
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  27. Three Problematics of Linguistic Vulnerability: Gadamer, Benhabib, and Butler".Steele Meili - 2003 - In Lorraine Code (ed.), Feminist Interpretations of Hans-Georg Gadamer. University Park, PA: Pennsylvania State University Press. pp. 335-366.
    Debates in feminist political philosophy often focus on what problematic(s) to use in order to understand normative ideals, gendered differences, and their histories. For the purposes of this chapter, I will contrast two important problematics in these debates, the procedural/deliberative politics in the tradition of Critical Theory, represented here by Seyla Benhabib, and the poststructuralist or postmodern politics, represented here by Judith Butler. The goal of the contrast will be to set up the contribution that Gadamer’s work can make to (...)
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  28. O conceito de direito na filosofia moral gadameriana.Saulo Monteiro de Matos - 2012 - Revista de Estudos Constitucionais, Hermenêutica E Teoria Do Direito 4 (1):90-101.
    Hans-Georg Gadamer é reconhecido como um dos mais importantes filósofos do famoso linguistic turn. Malgrado a aparente recepção de seus debates filosóficos no campo da hermenêutica jurídica e, mais recentemente, da ética do direito, o seu conceito de direito ou, mais precisamente, os fundamentos de uma possível filosofia do direito gadameriana nunca foram submetidos a uma investigação jusfilosófica mais detalhada. Em parte porque a maioria dos comentadores da obra de Gadamer continua a ler seus escritos com uma forte referência às (...)
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  29. O Holismo Linguístico na Hermenêutica Filosófica de Hans-Georg Gadamer: uma análise a partir do conceito de imagem (Bild).Saulo Monteiro Martinho de Matos - 2016 - Peri 8 (1):279-297.
    This study sheds light on Gadamer’s hermeneutical thought by means of an analysis of the fundamental concept “image” (Bild). The central hypothesis of this study consists in regarding Gadamer’s philosophy as a defense of an holistic model for human sciences, which can be regarded in opposition to an atomistic model. Whereas atomism states that social phenomena should be reduced to singular actions, holism claims that there are substantial or ontological differences between individual and social phenomena or facts. Thus, the concept (...)
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  30. Beyond the “Fusion Of Horizons”: Gadamer’s Notion of Understanding as “Play”.Monica Vilhauer - 2009 - Philosophy Today 53 (4):359-364.
    By moving beyond the overly emphasized image of a “fusion of horizons” and focusing on Gadamer’s concept of “play,” this paper aims to rehabilitate the dynamic and multi-vocal character of understanding as Gadamer conceives it, and to argue that “difference” is the life-blood of understanding against the recurring charge that Gadamer’s hermeneutics is fundamentally antagonistic to otherness.
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  31. Philosophers and Europe: M. Heidegger, G. Gadamer, J. Derrida.Francesco Tampoia - 2005 - In Centro de Estudios Europeos Actas VII Congreso ‘Cultura Europea’ Cizur Menor, Navarra: Thomson / Aranzadi 2005. Cizur Menor, Navarra: Thomson / Aranzadi 2005..
    In the 20th century among the greatest philosophers and literates there was an ample, ideal, wide ranging forum on the question of Europe to which, following a run already started by F. Nietzsche, M. Heidegger, E. Husserl, P. Valéry, Ortega y Gasset, Nikolaj Berdjaev, and after the second world war G. Gadamer, J. Habermas, J. Derrida and others offered meaningful contributions. The questions were: What will be of the spirit of Europe? What will be of Europe? Europe: quo vadis? The (...)
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  32. El valor de la pregunta hermenéutica en Hans-Georg Gadamer.Fabio Morandín - 2016 - Revista de Educación y Desarrollo 39:99-107.
    In the present work is addressed three defining aspects of the question hermeneutics as didactic and condition to generate a shared horizon of meaning. In the first place the dialog between the text, author and reader. Second, the opening of the horizon of meaning through the question and its radical ontological. Third, the role of tradition in the construction of rational discourse and breaking through a language polysemic. Finally, we conclude that the dialog that opens horizon and shared sense is (...)
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  33. Gadamer on the Event of Art, the Other, and a Gesture Toward a Gadamerian Approach to Free Jazz".Cynthia R. Nielsen - 2016 - Journal of Applied Hermeneutics (1).
    Several prominent contemporary philosophers, including Jürgen Habermas, John Caputo, and Robert Bernasconi, have at times painted a somewhat negative picture of Gadamer as not only an uncritical traditionalist, but also as one whose philosophical project fails to appreciate difference. Against such claims, I argue that Gadamer’s reflections on art exhibit a genuine appreciation for alterity not unrelated to his hermeneutical approach to the other. Thus, by bringing Gadamer’s reflections on our experience of art into conversation with key aspects of his (...)
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  34. Hermeneutics and the Ancient Philosophical Legacy: Hermeneia and Phronesis.Jussi Backman - 2016 - In Niall Keane & Chris Lawn (eds.), The Blackwell Companion to Hermeneutics. Malden, MA: John Wiley & Sons. pp. 22-33.
    Hermeneutics as we understand it today is an essentially modern phenomenon. The chapter presents observations that illustrate some of the central ways in which the modern and late modern phenomena of philosophical hermeneutics relate to the ancient philosophical legacy. First, the roots of hermeneutics are traced to ancient views on linguistic, textual, and sacral interpretation. The chapter then looks at certain fundamentally unhermeneutic elements of the Platonic, Aristotelian, and Augustinian “logocentric” theory of meaning that philosophical hermeneutics and its heirs sought (...)
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  35. Hermeneutics, Life and Dialogue. A Sketch of a Buberian Dialogue with the Past.Anton Froeyman - 2014 - Journal of the Philosophy of History 8 (3):407-425.
    In this paper, I formulate an existentialist view on the dialogue with the past, based on the philosophy of Martin Buber. This view is meant to supplement the traditional, hermeneutical view on the dialogue with the past. In the first part of this paper, I argue that the traditional hermeneutic view on the dialogue with the past is somewhat restricted. In the work of people such as Schleiermacher, Dilthey or even Gadamer, dialogue is always regarded as a primarily cognitive event, (...)
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  36. H.-G. Gadamer, Idea dobra w dyskusji między Platonem a Arystotelesem, przełożył Zbigniew Nerczuk, Wydawnictwo Antyk, Kęty 2002, s. 143 (H.-G. Gadamer, Die Idee des guten zwischen Platon und Aristoteles).Zbigniew Nerczuk (ed.) - 2002 - Kęty: Wydawnictwo Antyk.
    Jest to wybór z pracy Gadamera "Idea dobra..." Zawiera Przedmowę, Zakres problemu, Rozdział I (Sokratejska wiedza i niewiedza) oraz Posłowie tłumacza. This is the opening part of the Polish translation of Gadamers' The idea of the good... with the Translator's afterword.
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  37. Gadamer, Tradition and Subjectivity.Camille Elise Atkinson - 1998 - Dissertation, New School for Social Research
    In Truth and Method, Hans-Georg Gadamer maintains that "tradition" and "prejudice" are constitutive of hermeneutic understanding, or the kind of understanding that is proper to the human sciences. This has led certain critics to accuse him of "conservatism" insofar as he appears to be ignoring, and thereby tacitly validating, the intellectual or political power structures that determine what counts as traditional, what it means to belong to a tradition, etc. On the other hand, there are those who charge him with (...)
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  38. A Contribution To The Gadamer – Lonergan Discussion.Michael Baur - 1990 - Method 8 (1):14-23.
    One important element in Lonergan’s philosophical work is the attempt to demonstrate the essential continuity between Aristotle’s thought and the explanatory viewpoint of modern science. Among other things, this attempt is meant to serve a two-fold purpose: first of all, to defend both Aristotle’s intellectualist metaphysics and the explanatory aspirations of modern science over against the caricatured representations of each which grew out of the Renaissance debate between the Aristotelians and the proponents of modern science; and secondly, to demonstrate the (...)
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  39. A Conversation With Hans-Georg Gadamer.Michael Baur - 1990 - Method 8 (1):1-13.
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  40. ¿principio De Caridad O Hybris?Victor J. Krebs - 2008 - Revista de Filosofía (Venezuela) 60 (3):61-90.
    “¿Principio de caridad o hybris?” La intuición de Wittgenstein, de que el significado lingüístico se constituye dentro de la trama de vida pareciera hacer posible un acercamiento entre la tradición hermenéutica continental y la filosofía analítica del lenguaje. En el presente artículo se sostiene que esta intuición debe ir acompañada de una revisión de la concepción del sujeto implícita en el “principio de caridad” de Donald Davidson. Sin esa reconcepción, el principio de caridad se convierte en una forma encubierta de (...)
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  41. La subjetivización de la estética y el valor cognitivo del arte según Gadamer.Pedro Karczmarczyk - 2007 - Analogía Filosófica: Revista de Filosofía, Investigación y Difusión (1):127-173.
    En este trabajo analizamos la reivindicación gadameriana del valor cognitivo de arte como un ejemplo de un modo de conocimiento que permite concebir de mejor manera la comprensión que tiene lugar en las ciencias del espíritu. Dicha reivindicación presupone el desconocimiento del valor cognitivo del arte operado por la subjetivización de la estética con Kant y una vuelta a los presupuestos de la tradición humanista. Por ello en la introducción presentamos en esquema los conceptos humanistas de tacto, gusto, sentido común (...)
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  42. La ruptura epistemológica de Bachelard a Balibar y Pêcheux.Pedro Karczmarczyk - 2013 - Estudios de Epistemología 10:09-33.
    Resumen: En el presente trabajo intentaremos analizar cierta serie o tradi-ción de reflexiones sobre el conocimiento científico que lo caracteri-zan por su discontinuidad en relación al conocimiento ordinario osentido común. El origen de esta serie puede localizarse en la obrade Gaston Bachelard y su peculiar estudio de los actos epistemológicoscon los que se rompe con el pasado en una disciplina científica. Estosactos contrastan con lo que este autor califica como el “mitocontinuista” del empirismo. Esta posición será apropiada porAlthusser y desarrollada (...)
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