In a series of works published over the last thirty years, Rudolf Makkreel accomplished what can be called a hermeneutical rehabilitation of Kant’s Critique of Judgment. Such a rehabilitation has been formulated in explicit opposition to the negative hermeneutical image of Kant’s aesthetics which originated in the work of Hans-Georg Gadamer, and according to which the subjectivization of aesthetics perpetrated by Kant reduced aesthetic judgments to a mere communication of feelings, sanctioning thereby their hermeneutical irrelevance. In this essay I do (...) not intend to evaluate the legitimacy of Makkreel’s considerations about the hermeneutical importance of Kant’s Third Critique. Rather, I aim to question the pertinence of those considerations for Gadamer’s criticism of Kant, specifically in relation to the notion of sensus communis, which plays a central role both in Gadamer’s and Makkreel’s analyses. (shrink)

Intensive care unit nursing is an interpretive practice. Hermeneutics, as an interpretive philosophy, is an ideal approach to make meaning of the ambiguities that exist in this intensive practice setting. This paper uses the underpinnings from Gadamer’s philosophical hermeneutics to explore the idea that ICU nursing is an interpretive practice.

The paper is treating the theme of a Kantian turning-point in the philosophical hermeneutics of H.- G. Gadamer based on of the harmonic relationship between metaphysics and science in Kantian philosophy from the point of view of the philosophical hermeneutics of Gadamer. The philosophical work of Kant had such an influence on Gadamer that without exaggerating we can talk about the Kantian turning-point in Gadamerian hermeneutics. Grondin, a former student of Gadamer, is talking about Kantian turning-point on the field of (...) aesthetics, but in reality Kantian turning-point means much more than a mere change in the reception of the concept of judgement. It is a discovery of harmonical relationship between the beauty and the moral, between the reason and the sensitivity, between the modern sciences and the metaphysical tradition in the Kantian philosophy, made by Gadamer. This is what we call the Kantian turning-point in Gadamerian hermeneutics. (shrink)

In this paper I present an exemplar of interpretive writing based on my engagement with the movie, My Life as a Dog. The film is a series of vignettes about Ingemar, a young boy, who is processing the events which arise from the difficulties wrought by his mother’s illness. This is not the typical coming of age film where the child becomes an adult through the initiation into life’s painful circumstances. The film ends with the character still in his boyhood. (...) Nevertheless, the intermittent voice-over conveys the impression that Ingemar is narrating in retrospect, in a build up to his emergence from a state of innocence to awareness, and acceptance of pain and loss. I attended to the principles of hermeneutic practice outlined by several scholars to frame my understanding of what it means to enter the hermeneutic circle to explore the topic which addressed me: Secrecy. (shrink)

In this article, I argue that what is commonly lamented as the decline of qualitative research might be because of our own inability to reveal something true about being-in-the-world. Four problems with qualitative work are identified: making what is obvious inescapable, confusion around what constitutes qualitative research and phenomenology, uniformed and disrespectful mixing of methods, and devolution into “little t” truth. I finish by calling for bold, evocative interpretation, and posing the question: What is the nature of the revolution that (...) hermeneutics can foment? (shrink)

The philosophical orientation of Gadamerian hermeneutic phenomenology is explored in this paper. Gadamer offers a hermeneutics of the humanities that differs significantly from models of the human sciences historically rooted in scientific methodologies. In particular, Gadamer proposes that understanding is first a mode of being before it is a mode of knowing; what this effectively offers is an alternative to the traditional way of understanding in the human sciences. This paper details why the work of hermeneutics is not to develop (...) a procedure for understanding, but to clarify the conditions of understanding. In this explication, the author examines the hermeneutic experience and, in the process, relates it to both the practical and the historical horizons of the lifeworld of health professionals, particularly nurses. Indo-Pacific Journal of Phenomenology<, Volume 7, Edition 2 September 2007. (shrink)

In this article, an attempt is made to analyse important implications of the hermeneutic approach in qualitative studies. The article discusses the hermeneutic circle with regard to reasoning contexts, on which the researcher's interpretation is based. Problems in connection with achievement of ‘proper’ understanding in an interpretative process are discussed in light of Gadamer's hermeneutic philosophy. Some features of qualitative studies are addressed. This is concerned with arguments in the presentation of findings in qualitative studies using the hermeneutic approach. The (...) essence of the article is there are grounds for reasonable understanding, even though it cannot be absolute in the hermeneutic. (shrink)

This dissertation attempts to fill, in part, three lacunae in contemporary philosophical scholarship: first, the failure to identify the two distinct types of dialogism—psychological and interpersonal—that have been operative in discussions of the dialogical self; second, the lack of acknowledgement of the six most prominent features of interpersonal dialogism; and third, the unwillingness to recognize that interpersonal dialogism is a crucial feature of human ethical agency and identity. In Chapter One, I explain why dialogism has been relatively neglected—and certainly underappreciated—in (...) contemporary Western philosophy. In Chapter Two, I offer a picture of Mikhail Bakhtin’s conception of dialogism. I explain why and how Bakhtin focuses on the novel in his account of dialogism. I then offer an account of Bakhtin’s claim regarding the dialogism of the ‘inner’ speech of thought. In the second part of Chapter Two, I offer an account of Gadamer’s conception of dialogism. I begin my examination of Gadamer by discussing the event ontology that serves as the metaphysical framework for his account of “play” (Spiel) and dialogue. In doing so, I explain some of the most important ideas in this part of his thought, such as his notion of understanding, tradition, effective history, the fusion of horizons, and the text. I explain what Gadamer means by genuine conversation, or dialogue, and I then describe one of the most important ideas in Gadamer’s thought—his notion of “play.” In Chapter Three, I give a critical account of the most influential contemporary account of dialogism in psychology, offered by Hubert Hermans et al., specifically in terms of their establishment of dialogical self theory. My examination consists of several parts. First, I discuss the ways they conceptualize the self, temporally and spatially. Second, I offer a description of their account of I-positions within the dialogical self. Third, I examine their claims about the necessary features of the dialogical self, and argue against one of their claims, which says that dominance relations are intrinsic to dialogue. Fourth, I describe their account of the four kinds of relations that can emerge within the self (2010, 121). Fifth, I briefly discuss their view regarding the “[t]hree models of self and identity, associated with different historical phases” (4), that have predominated in Western history. Sixth, I consider their claim that there are “positions” within the self in addition to the “I-positions” noted above. And lastly, I evaluate their account of (what they call) the nine “features of good dialogue” (10). In Chapter Four, I offer a critical evaluation of the account of dialogue and dialogism developed by Dmitri Nikulin, arguably the leading contemporary philosopher on the subjects. While I address the features of his account that I think are correct, I ultimately argue that it is problematic for three main reasons: first, it fails to recognize the proper relationship between dialogue and agency; second, its elucidation of the necessary and sufficient conditions for dialogue contains conceptual inconsistencies; and third, its conception of the relation between dialogue and personhood has potentially disastrous ethical implications. In Chapter Five, I show how Heidegger’s notions of Dasein’s “Being-with” (Mitsein), “discourse” (Rede), and “solicitude” (Fursorge) help lay the groundwork for recognizing some important features of dialogism. I do three things in Chapter Six. First, I briefly discuss Charles Taylor’s work on dialogism. Second, I offer my account of the seven most prominent features of dialogism. And third, I argue that dialogism is a crucial feature of ethical agency and identity. To do so, I offer an example of a personal (and social) virtue, namely, empathy, which illustrates the important role dialogism plays in ethical agency. (shrink)

This article addresses contemporary concerns about critique through an interpretation of the “writing prophets.” This approach draws on Foucauldian genealogy and suggests that alongside Greek parrhesia, Old Testament prophecy is a key forerunner of contemporary critical discourses. Our analysis draws upon Weber’s interpretative historical sociology and Gadamerian hermeneutics but shifts the emphasis from charisma to critique, through a direct engagement with prophetic texts. In particular, prophetic discourse claims to reveal injustice and idolatry and speaks from a position of transcendence within (...) immanent historical moments. Prophets position their own era as a moment of crisis, and themselves as liminal figures, opposed to the delusion of others and “false prophets” which resonates with contemporary conceptions of “ideology.” Rather than focusing on historical individuals, we approach prophecy as a discourse, multiple and hybrid, discontinuous, and contradictory, yet constituting a distinctive precursor which informs contemporary critique. (shrink)

The focus of the paper is on Gadamer’s claim that “Aesthetics has to be absorbed into hermeneutics.” Our initial aim is to contextualize the statement, emphasizing its controversial nature, given that the context specific meaning of the claim can seem commonsensical. Accordingly, the first part of the paper is devoted to developing the historical tension between philosophy and art. Towards the latter half of the paper, the task is to examine Gadamer’s thesis in light of this history. Evaluating Gadamer’s position (...) within the philosophical tradition, we will take recourse to Bubner’s critique of an “aesthetics of truth.” While judging Bubner’s critique to be accurate, we will also stress certain peculiarities that potentially undermine his critique—especially as it concerns Gadamer. Here, the most critical aspect has to do with his critique of the notion of “the work,” which figures as the cornerstone of his critique of modern-day aesthetic theory. We will show that insofar as Bubner argues from a critique of the work anchored in modern art, then, as far as Gadamer is concerned, he is arguing from a notion of the work that was never theoretically espoused to begin with. We will conclude with an argument for the claim that the artwork on Gadamer’s account is hermeneutically structured. For only on such a conception, we argue, can he be taken as living up to his promise of doing justice to the experience of art. (shrink)

There has been a longstanding and acrimonious debate in the human sciences over the role played by classic texts. Advocates of the classic insist its value is timeless and rests on the intrinsic superiority of its cognitive insights and aesthetic virtues. Critics, by contrast, argue that the respect accorded the classic is spurious because it conceals the ideological assumptions, tensions and discontinuities of tradition. This paper seeks a solution through the account of ‘the classical’ brought by Hans-Georg Gadamer in Truth (...) and Method, which acknowledges a text’s ‘eminence’ as well as its ‘historicity’. Following the introduction, the paper divides into four sections. Section one, notes that the hermeneutic account of tradition describes it as being open to challenge rather than closed and unchangeable, and that the classic, as grounded in tradition, will conserve difficulty as readily as comfortable certainty. Section two focuses on the idea that in the classic we find matter ‘properly portrayed’, while section three notes the importance of ‘application’ for an understanding of classic texts. It is noted that both ‘proper portrayal’ and ‘application’ depend on recognising the role of the fusion of historical horizons in generating classic texts. The final section challenges the criticism that the classic is no more than a reflection of the institutional power wielded by the canon, arguing instead that the classic and the canon are different entities, and conflating them in favour of the latter, misleadingly reduces classic-ness to being no more than an effect of canonicity. (shrink)