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 theory approach, (...) long before TT itself was developed. In contrast, Dilthey’s hermeneutics reflects a simulation approach. In contrast to both of these approaches, I propose a contextual theory, as a parallel to Gadamer’s work in hermeneutics, and as a view that offers the basis for an important critique of both TT and ST. (shrink)

Reevaluates Western and Chinese philosophical traditions to question the boundaries of entrenched conceptual frameworks.

The article presents possible applications of Paul Ricoeur’s theory in interpretation of legal texts and legally relevant human action. One should notice that Paul Ricoeur developed a comprehensive interpretation theory of two seemingly distant phenomena: literary texts and human action. When interrelating these issues, it becomes possible, on the basis of Ricoeur’s work, to construct a unified theory of the interpretation of legal texts and of legally relevant human action. What is provided by this theory for jurisprudence is the possibility (...) of formulating a comprehensive theory of application of law, well established in the ontology of the recipient of the legal text. It should be emphasised that the resulting benefits, outlined in the article become particularly noticeable when set against the background of the methodological weaknesses of legal positivism, concerning both the interpretation of law and a syllogistic model of its application. (shrink)

Increasingly, nurses use the philosophy of hermeneutics, especially Heideggerian and Gadamerian hermeneutics, to inform interpretive research. However, application of the work of these philosophers to interpretive nursing research has proved problematic as it fails to recognise, or act upon, obligations inherent in their work. Through a review of hermeneutically informed nursing research, methodological implications regarding the use of hermeneutic philosophy are examined in relation to: (i) the need to address forestructures and pre-understandings; (ii) checking interpretations with research participants; (iii) seeking (...) objectivity, consensus and accuracy in textual interpretation; (iv) evaluating interpretations; and (v) gaining entry into the hermeneutic circle. This review suggests that despite obligations inherent in Heideggerian and Gadamerian hermeneutic philosophy, nurses fail to actualise these obligations in their research. In following Heidegger, nurses need to make the scientific theme secure by working out their forestructures in terms of the phenomenon under investigation. Those following Gadamer need to accept that interpretation seeks to manifest textual meanings rather than individual ones. And, whether following Heidegger or Gadamer, the way to make manifest textual meanings is to engage with the text within the hermeneutic circle by continuing to address forestructures and pre-understandings and by considering their influences upon the research. (shrink)

What role do speakers'/authors’ communicative intentions play in language interpretation? Cognitive scientists generally assume that listeners'/readers’ recognitions of speakers'/authors’ intentions is a crucial aspect of utterance interpretation. Various philosophers, literary theorists and anthropologists criticize this intentional view and assert that speakers'/authors’ intentions do not provide either the starting point for linguistic interpretation or constrain how texts should be understood. Until now, cognitive scientists have not seriously responded to the current challenges regarding intentions in communication. My purpose in this article is (...) to provide just such a response. I briefly describe some of the empirical evidence in cognitive science on the importance of intentions in communication. I then discuss some of the criticisms of the intentional view that have arisen in the humanities and social sciences. Following this, I offer a partial resolution to the intentionalist controversy that recognizes the differing views on the idea of linguistic interpretation. I specifically suggest a way of thinking about linguistic interpretation in terms of the time‐course of understanding that provides a metric for evaluating the role of intentions in communication. This time‐course perspective on linguistic understanding provides for the plurality of ideas that now exist both in cognitive science and in postmodern philosophical thought. (shrink)

Weiming’s notion of transcendence in terms both of its legitimacy as an interpretation of Confucianism and of its viability as an answer to modern challenges. An examination of Tu’s hermeneutical assumptions in his Zhongyong commentary leads to a discussion of his locating transcendence in the subjectivity of the junzi, the profound person. Calling the self-cultivation self-knowledge, Tu makes explicit the religious character of the xin, the basis of self-cultivation, and its transcendent character, because it is endowed from heaven. However, because (...) the xin is irreducibly human, this transcendence is also immanentized. From the xin a fiduciary community is formed, hence the covenantal nature of Confucian religiousness. The essay ends with the question: Because Tu does not elaborate on cultivating a community’s intersubjectivity, does it make the realization of the transcendent xin a deferred potentiality, without mooring in the actual formation of human community? (shrink)

Although the German philosopher Hans-Georg Gadamer was not a religious thinker or theologian, his work and approach have influenced thinkers in the field of theology. This article explores some ‘overlaps’ between Gadamerian hermeneutics and the ideas of some contemporary Muslim scholars such as Nasr Hamid Abu Zayd, Abdolkarim Soroush, Muhammad Mujtahed Shabestari and Hassan Hanafi regarding issues of textual interpretation and understanding. In particular, the article seeks to understand how such ideas have appeared in these Muslim scholars’ approaches to interpreting (...) the Qurʾan. It also explores some of the implications that follow from incorporating Gadamer’s ideas into Islamic theological and political discourses. The article argues that the application of Gadamer’s hermeneutic philosophy to the realm of Qurʾanic studies is not only fruitful insofar as it provides new insights into the interpretation of the Qurʾan, but also has important consequences for Islamic theological and political discourses more broadly. (shrink)

This article offers a survey of some main ideas in Günter Figal's hermeneutics as he presents them in his recent Gegenständlichkeit: Das Hermeneutische und die Philosophie [ Objectivity: The Hermeneutical and Philosophy ]. Figal promises a new approach to the philosophical study of hermeneutics in this work that would advance beyond Gadamer, Heidegger, and others in significant respects. His project opens out from the belief that hermeneutical experience is guided by exteriority; such experience is directed toward and sustained by what (...) stands outside the subject and its sphere, or, as he develops this idea, by what is objective ( das Gegenständliche ). His orientation toward this sense of objectivity leads him to establish a notion of hermeneutical philosophy based on novel views of interpretation and understanding. This discussion reveals that hermeneutical philosophy belongs in the world, taken as hermeneutical space organized by the dimensions of freedom, language, and time. His hermeneutics culminates in an elucidation of human life as it is lived in this space. (shrink)

Kazuo Ishiguro’s book Never Let Me Go is a thoughtful and provocative exploration of what it means to be human. Drawing on insights from the hermeneutic-phenomenology of Martin Heidegger, I argue that the movement of Ishiguro’s story can be understood in terms of actualising the human potential for autonomous action. Liberal theories take autonomy to be concerned with analytically and ethically isolatable social units directing their lives in accordance with self-interested preferences, arrived at by means of rational calculation. However, I (...) argue that such theories are simplistic abstractions from our human-life world, distorting the fundamental embodied, embedded, and relational nature of autonomy. When we attend closely to our concrete, lived existence we see instead that autonomy is about responding appropriately to others with whom we share a world. As we follow the path of Ishiguro’s central character Kathy H., we are shown how an awareness and acceptance of our existential finitude as precarious and fallible creatures is necessary for guiding such appropriate interactions. As Kathy grows and is affirmed into her life-world, which grounds and supports her Being, she moves from heteronomy to autonomy; from being moved by external laws to embodying those laws, thereby becoming autonomous. This is exemplified by her appropriation of the carer role, through which she responds in a fitting way to those with whom she shares her world, bearing the weight of and dwelling responsibly within our human condition. (shrink)

Should people be involved as active participants in longitudinal medical research, as opposed to remaining passive providers of data and material? We argue in this article that misconceptions of ‘autonomy’ as a kind of feat rather than a right are to blame for much of the confusion surrounding the debate of dynamic versus broad consent. Keeping in mind two foundational facts of human life, freedom and dignity, we elaborate three moral principles – those of autonomy, integrity and authority – to (...) better see what is at stake. Respect for autonomy is to recognize the other's right to decide in matters that are important to them. Respect for integrity is to meet, in one's relationship with the other, their need to navigate the intersection between private and social life. Respect for authority is to empower the other – to help them to cultivate their responsibility as citizens. On our account, to force information onto someone who does not want it is not to respect that person's autonomy, but to violate integrity in the name of empowerment. Empowerment, not respect for autonomy, is the aim that sets patient-centred initiatives employing a dynamic consent model apart from other consent models. Whether this is ultimately morally justified depends on whether empowerment ought to be a goal of medical research, which is questionable. (shrink)

Izhajajoč iz hermenevtične fenomenologije Martina Heideggerja, ki pretresa ontološki status umetniških del in se osredotoča na njihov značaj »stvari«, da bi destruirala tradicionalni pomen umetnosti, trdim, da za estetiko vsakdanjosti lahko rečemo, da pripada postheidegerjevski nalogi ponovnega premisleka umetnosti in temeljev estetike. Privzemanje hermenevtičnega pristopa k umetnosti ima za estetiko dvojno posledico: na eni strani širi njen doseg, s tem ko jo razširi onstran območja lepe/visoke umetnosti k vsakdanjim predmetom in izkustvom, in, na drugi strani, meče novo luč na pomen (...) umetniških pojavov za življenje. Menim, da se in navezujeta na dejstvo, da je sama hermenevtika, razumljena kot proces interpretacije, temelj vseh človeških dejavnosti, kar pomeni, da človeška bitja eksistirajo toliko, kolikor pomen svojih življenj izvajajo iz predmetov in izkustev, s katerimi se srečujejo. (shrink)

Abstract. A possible consequence of the dialogue between science and religion is a revived religious humanism—a firmer grasp of the historical and phenomenological meanings of the great world religions correlated with the more accurate explanations of the rhythms of nature that natural science can provide. The first great expressions of religious humanism in the West emerged when Jewish, Christian, and Islamic scholars sat in the same libraries in Spain and Sicily, studying and translating the lost manuscripts of Aristotle in the (...) ninth and tenth centuries to understand his ethics, epistemology, and psychobiology. In our day, the science-religion dialogue—exemplified by interaction among psychology, spirituality, and psychotherapy—will best support such a revival if guided by the philosophical resources of critical hermeneutics (sometimes called hermeneutical realism) supplemented by William James's brand of phenomenology and pragmatism. Here, I develop primarily the contributions of Paul Ricoeur to hermeneutic realism and his unique ability to find a place for the natural sciences within hermeneutic phenomenology in his formula of understanding-explanation-understanding. (shrink)

In the present article, working from within the framework of critical rationalism and focusing mostly on the views developed by some Iranian writers, I argue that the programmes of producing ‘Islamic Science’ and ‘Islamisation of Science/Knowledge’ are doomed to failure. I develop my arguments in three parts. I start by explaining that the advocates of the programmes of producing cIS or IoK subscribe to mistaken images of science that are shaped by either a positivist or outmoded culturalist/interpretivist theories of science. (...) I shall then focus on the similarities and differences of ‘science’ and ‘technology’, arguing that despite close interconnection between the two it is of utmost importance, for analytical purposes, to keep these two socially constructed entities apart. Drawing on the above distinction, I argue that while creating ‘Islamic’ or ‘indigenous’ sciences is impossible, constructing ‘Islamic’ or ‘indigenous’ technologies is, in principle, feasible. Lastly, I turn to some of the... (shrink)

Creating what sort of professional? Master's level nurse education as a professionalising strategy This paper reports on a detailed analysis of selected findings from a larger study of master's level nurse education. It locates some features of such education within the contemporary situation of nursing as a profession and interprets the role of master's level nurse education as a professionalising strategy. In‐depth interviews were undertaken with a purposive sample of 18 nurse lecturers drawn from eight universities in the United Kingdom. (...) The interview agenda explored participants’ perspectives of the characteristics of master's level performance in practice. Interview transcripts were interpreted by drawing upon hermeneutic methodology.The following themes emerged. (a) The credibility of the master's level nurse was of central importance. In terms of the literature of professionalisation, this may be interpreted as a factor in enhancing the legitimacy of nursing as an occupation. (b) The clinical capability attributed to the nurse is interpreted as leading to an increase in the authority commanded by the expert professional. Thus, the individual capability of the master's level nurse enhances the attribution of autonomous skill to the occupation as a whole. (c) The master's level nurse is seen to exercise influence and leadership and this strengthens the power and status of nursing.Nursing does not have the appearance of a ‘traditional’ profession, neither has it a clear stance as a ‘new profession’. Rather it appears to be especially responsive to the tide of public opinion manifest through government edicts. While nursing is employing rhetoric that espouses both positions, the direction of master's level education is anomalous. (shrink)

It is generally acknowledged that Kant's political philosophy stands on a par with the great works of the Western liberal tradition. It is also a matter of agreement that the rational principles on which it rests represent an adequate philosophical expression of the progressive agenda that was inaugurated by the Enlightenment and fulfilled, with varying degrees of success, by the French Revolution. Yet Kant's philosophical position is ambiguous when it comes to evaluating that momentous event in modern history. We know, (...) from anecdotal evidence, some surviving letters, several cryptic references in his published works, as well as a number of posthumously published reflections, that Kant was enthusiastic about and strongly approved of the changes that were taking place in France at the time. He certainly condemned, in strong and unequivocal terms, the execution of Louis XVI. But this did not translate into a repudiation of his support for the revolution. And he seems to have found even in this case mitigating circumstances that explained the revolutionaries' decision to execute the monarch, thus in fact excusing their action. Moreover, he argued that all post-revolutionary governments ought to command the same kind of loyalty from their subjects as the ones they replaced, which appears to justify Kant's contention in the Idea for a Universal History that political violence can be a vehicle of progress. Furthermore, in the Contest of Faculties Kant went so far as to identify in the enthusiastic response of the ‘spectators’ to the French Revolution a clear sign of the moral disposition of humankind. (shrink)

Börje Holmberg; A Paradigm for Research in Education, Journal of Philosophy of Education, Volume 16, Issue 1, 30 May 2006, Pages 19–33, https://doi.org/10.1111/.

The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the (...) subject in their philosophies. The impetus of this study is Heidegger's statement, "Being itself is inherently eschatological," which indicates the centrality of the subject in his understanding of Being. This statement led to the question whether eschatology played a larger role in Western thought. It also raised the question concerning the relationship between eschatology and other philosophical subjects such as teleology. Because of the multitude of assumptions concerning the meaning of eschatology, Chapter One provides essential working definitions. In order to obtain a sufficient understanding of the topic and address the use of the term among the three philosophers, it was necessary to see how eschatology was understood and acted upon in Western thought. Chapter Two addresses the history of eschatology in the West and concludes that there are two general streams of eschatological thought that explains why it continued to remain a subject for contemporary philosophers. Chapters Three through Five address how eschatology was used by Heidegger, Berdyaev, and Blumenberg respectively. Each utilized the subject in different ways: for Heidegger eschatology constitutes Dasein's existence. Futurity ("forward-directedness") is a condition Dasein as a totality. Dasein is "being-toward-the-end" or "toward-death." Berdyaev combines the eschatological tradition with philosophical achievements and offers an "eschatological metaphysics." He distinguishes eschatology from teleology arguing against teleology, noting that only a "personalist" eschatology can solve the problems of dualism and objectification. Blumenberg differs from Heidegger and Berdyaev by offering a negative evaluation of eschatological belief in the West contending that the modern secular age is the result of a failed eschatology. The conclusion of this work follows Charles Taylor's contention in A Secular Age that "our sense of where we are is crucially defined in part by a story of how we got there." The conclusion is that eschatology, throughout most of Western thought, functioned largely as a background assumption for understanding time and history. The transition from the linear concept of time to a cyclical concept defines in part the modern secular age. The notion of future time is an important and often neglected dimension of hermeneutic understanding. The continued influence of eschatological thought in Western history explains why the philosophers under consideration in this work address eschatology and signals that its influence upon philosophical thought is not likely to diminish in the future. (shrink)

The purpose of this paper is to look at four important aspects of Vandevelde’s criticisms of Gadamer. First is his position on Gadamer’s claim that his hermeneutics is a “philosophical hermeneutics” and not a methodology. Second is Vandevelde’s view of interpretation as necessarily going back to the author’s intention, and the status of the “mental state” of the author. Is it relevant to interpretation? Is it really accessible? Gadamer, because of his roots in Heidegger, offers a hermeneutics altogether free of (...) intentionality. Third, while Vandevelde sees interpretation as an act of man, Gadamer sees understanding as an event that happens to the interpreter in which he or she participates. Finally, we shall consider the fundamentally different views of language in the two thinkers and the effect of this on their two views of interpretation. In this we find the basis for the many contrasts between the approaches of Vandevelde and Gadamer to interpretation]. (shrink)