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Journal articles on the topic 'Contemporary hermeneutics'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Mickevičius, Arūnas. "GIANNI VATTIMO „SILPNASIS MĄSTYMAS“ IR HERMENEUTIKA." Problemos 73 (January 1, 2008): 83–89. http://dx.doi.org/10.15388/problemos.2008.0.2016.

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Pagrindinis straipsnio tikslas – išaiškinti, su kokiu hermeneutiniu teoriniu modeliu ir kontekstu galime sieti bei identifikuoti G. Vattimo „silpnąjį mąstymą“. Straipsnyje išskiriami ir apibūdinami trys kultūros supratimo hermeneutiniai modeliai: silpnoji (silpnų argumentų), arba neįtikinančioji, hermeneutika, svarioji (svarių argumentų), arba tvirtoji, hermeneutika ir nuodugnioji (nuodugnių, išsamių argumentų), arba gilioji, hermeneutika. Straipsnyje siekiama pagrįsti tezę, jog „silpnąjį mąstymą“ reikėtų priskirti silpnajai hermeneutikai ir parodyti, kuo jis skiriasi nuo kitų hermeneutinių mo

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2

Atabik, Ahmad. "New Paradigm of Contemporary Hermeneutics: Analysis of Religious Text Discourse Understanding of Paul Ricoeur’s Perspective." ADDIN 13, no. 2 (2019): 295. http://dx.doi.org/10.21043/addin.v13i2.5906.

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The hermeneutic study about discourse before the existence of Paul Ricoeur was around three points: romantic hermeneutics, onology hermeneutics, and dialectical hermeneutics. They have characteristics that other mainsteams do not have. Ricoeur’s thought style cannot be included in any of those three hermeneutic thoughts. In fact, his thought covers almost all contemporary philosophical topics. One of the points of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology. The text is essentially auton

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3

Taylor, George H. "Addressing Contemporary Challenges to Hermeneutics." Études Ricoeuriennes / Ricoeur Studies 12, no. 1 (2021): 71–89. http://dx.doi.org/10.5195/errs.2021.531.

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Hermeneutics encounters three current challenges: by more quantitative orientations, by stances that reject pluralism, and by criticism that the hermeneutic field is elitist and esoteric. The article offers a response through Ricœur. The hermeneutic “choice in favor of meaning” insists upon the ontological value of the human condition. It shows the insufficiency of the quantitative approach, the remaining value of pluralistic consideration of what human meaning entails, and the real world consequences of interpretation. Examples in Ricœur show how a hermeneutic choice in favor of meaning is no

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4

Širka, Zdenko Š. "Quo Vadis Ecumenical Hermeneutics: Challenges of the New Ecumenical Situation." Review of Ecumenical Studies Sibiu 12, no. 1 (2020): 106–32. http://dx.doi.org/10.2478/ress-2020-0006.

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AbstractThis article deals with the development of hermeneutics in the dialogue between confessions within the ecumenical movement, from its beginnings in 1927 until the current time. As an overview of historical circumstances, it critically presents the main document of ecumenical hermeneutics, including its contemporary tendencies and challenges. Special attention is given to the various models of ecumenical hermeneutics, the influence of philosophical hermeneutics, as well the role of hermeneutical questions in the contemporary ecumenical dialogue.

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Oliverio, L. William. "Reading Craig Keener." PNEUMA 39, no. 1-2 (2017): 126–45. http://dx.doi.org/10.1163/15700747-03901012.

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In this essay, I contend that Craig Keener’s Spirit Hermeneutics is a major contribution to charismatic-pentecostal biblical hermeneutics and is likely to become a classical text on the subject. Keener develops an ecumenical rather than sectarian pentecostal hermeneutic that addresses both the contextuality of the original texts and that of contemporary interpreters, valuing multiple legitimate interpretations while also holding to the author and Spirit’s design of the text as grounding interpretive meaning. Further, Keener’s hermeneutic provides the biblical hermeneutic for an emerging pentec

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Khasri, M. Rodinal Khair. "Hermeneutic circle in digital literation and its relevance as an antidote to hoax." Informasi 49, no. 2 (2020): 113–24. http://dx.doi.org/10.21831/informasi.v49i2.27981.

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This article presents the results of the observations about digital literacy that were studied philosophically through Gadamer's hermeneutic approach. The reason for using this approach is to achieve an understanding of how the subject and its history play a role in the digital literacy process, where ontologically, the content of information has been visualized into the digital world so that a philosophical understanding is needed in understanding the virtual reality. This research is included in the classification of qualitative research with an analysis with three stages, namely reducing da

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7

Mather, Hannah R. K. "Welcoming Spirit Hermeneutics." PNEUMA 39, no. 1-2 (2017): 153–61. http://dx.doi.org/10.1163/15700747-03901009.

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There was a need in the field of Spirit hermeneutics for a solid, biblically grounded, and centered contribution, and Craig Keener has filled this gap more than sufficiently. This review highlights the following elements within Spirit Hermeneutics as being particularly significant: first, the identification of the connection between the original shape of the biblical text and its contemporary implications; second, the argument that a Spirit-directed epistemology must underpin a Spirit hermeneutic; and third, the inclusion of confessional elements. This review questions whether the role of prop

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8

Deretic, Irina. "Do we need hermeneutics at all? Plato on the art of interpretation." Filozofija i drustvo 22, no. 2 (2011): 215–28. http://dx.doi.org/10.2298/fid1102215d.

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The main claim of this paper is to show how Plato?s views on hermeneutike techne are more relevant to the contemporary discussions on hermeneutics than it is commonly regarded. We will elucidate and critically discuss whether Plato?s understanding of the grounds, methods and merits of the hermeneutics in the Protagoras is adequate, consistent and still relevant. Also, we will attempt to find out which position in the contemporary discussion of hermeneutics is the closest to Plato?s own ideas and claims on the essence and meaning of the art of interpretation.

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9

Brogan, Walter. "James Risser's Contemporary Hermeneutics." Philosophy Today 58, no. 1 (2014): 97–105. http://dx.doi.org/10.5840/philtoday20131222.

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10

Mahfudh, Hasan. "Hermeneutika Hadis Zakariya Ouzon." MUTAWATIR 4, no. 2 (2015): 309. http://dx.doi.org/10.15642/mutawatir.2014.4.2.309-323.

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This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book <em>Jinâyat al-Bukhârî</em>. After describing and analyzing associated with Ouzon criticism against al-Bukhârî, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission struct

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Sempo, Muhammad Widus, and Noor Azma Mohamad Khassim. "Eksplorasi Epistemologi Hermeneutika Vs Tafsir : Kajian Perbandingan." Ulum Islamiyyah 20 (March 31, 2017): 85–94. http://dx.doi.org/10.33102/uij.vol20no0.42.

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It is an arbitrary statement when hermeneutics are viewed as compatible with Quran interpretations (tafsir). Worse yet, when it is assumed that hermeneutics has solid roots, seeping into Islamic thought without any comparative study between the two terminologies. Thus, starting from a very serious hermeneutical hegemony with great interest as advocated by some contemporary Muslim thinkers, the author explores the theme above to find a meeting point and intersection between the two terms, therefore the ambiguity itself could be avoided. ABSTRAK Suatu pernyataan sembarangan apabila d

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Slob, Wouter H. "Op zoek naar een relevante theologie." NTT Journal for Theology and the Study of Religion 67, no. 1 (2013): 35–42. http://dx.doi.org/10.5117/ntt2013.67.035.slob.

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Discussing several contemporary theological methodologies, Schaafsma, Benjamins, Jansen and Hettema propose a hermeneutical approach to theology. While not questioning their constructive purpose, this contribution points out that there is a difference between understanding hermeneutics as a method of interpretation and hermeneutics as serving an epistemological aim. While the latter asks after the truth, the former may life out of truth. For a constructive contemporary theological approach, it is argued, we should step beyond the epistemological approach and focus on interpretation.

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13

Dozan, Wely, and Muhammad Turmudzi. "Konsep Hermeneutika Sebagai Metodologi Interpretasi Teks Al-Qur’an." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 2 (2019): 205–19. http://dx.doi.org/10.24090/maghza.v4i2.3470.

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Lately, the concept of the methodology of interpreting the texts of the Qur’an is not only struggling from the history of the Companions and the Tabi'in but in understanding the Word of God it is necessary to have dialectics with the interpretation of the text with the term hermeneutics. Some contemporary interpretations make a new study of the Qur’an using the hermeneutic approach. Specifically, this paper seeks to contribute to providing concepts related to hermeneutics as a textual interpretation methodology. There are some things that are very urgent to be studied in this discussion, inclu

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14

Inayati, Ummi. "Pendekatan Hermeneutika dalam Ilmu Tafsir." FALASIFA : Jurnal Studi Keislaman 10, no. 2 (2019): 68–90. http://dx.doi.org/10.36835/falasifa.v10i2.197.

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This article is a qualitative research research literature on hermeneutics in interpretation. This article was written to answer how hermeneutic approaches in the science of interpretation and hermeneutic perspective on the Qur'an. As a new methodology for the study of the holy book, the existence of hermeneutics is inevitable in the world of the Holy Qur'an. The mushrooming of a variety of contemporary interpretative literature that offers hermeneutics as a variable method of understanding the Koran shows how attractive the hermeneutic is indeed. Hassan Hanafi in his Religious Dialogue and Re

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15

Varygin, D. V. "UNDERSTANDING PROBLEM IN CONTEMPORARY HERMENEUTICS." Rossiiskii Gumanitarnyi Zhurnal 1, no. 1 (2012): 67. http://dx.doi.org/10.15643/libartrus-2012.1.9.

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16

Omenyo, Cephas N., and Wonderful Adjei Arthur. "The Bible Says! Neo-Prophetic Hermeneutics in Africa." Studies in World Christianity 19, no. 1 (2013): 50–70. http://dx.doi.org/10.3366/swc.2013.0038.

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The neo-prophetic churches, the most recent expression of Pentecostalism, currently experiencing stupendous growth, do more contextual or inculturation hermeneutics than did earlier Pentecostal movements. They have, as their pillars, African biblical hermeneutics (shaped by elements in the African context) and global Pentecostal hermeneutical paradigms (also shaped by Pentecostal beliefs). In relying on these two pillars, they have appropriated western biblical hermeneutical tools, categories and methods in the African milieu; hence their appeal to a large number of contemporary African Christ

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17

Szaj, Patryk. "W stronę hermeneutyki postantropocentrycznej." Zoophilologica, no. 6 (December 29, 2020): 47–62. http://dx.doi.org/10.31261/zoophilologica.2020.06.04.

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The author of the article asks whether it is possible to practice post-anthropocentric hermeneutics. He expresses the need for opening the hermeneutic thought to the problem of what is non-human, especially in the context of contemporary diagnoses of the Anthropocene, climate crisis, ecological crisis, etc. Such a postanthropocentric correction of hermeneutics is possible due to the notion of “understanding” which can be extended towards understanding of non-human others and towards understanding with non-human others. This coincides with insights which have been formulated within animal studi

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18

Rosyida, Hanik. "Kritik Interpretasi Otoritatif: Studi Hermeneutika Khaled M. Abou El-Fadl." Syariati : Jurnal Studi Al-Qur'an dan Hukum 7, no. 1 (2021): 15–32. http://dx.doi.org/10.32699/syariati.v7i1.1729.

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Interpretation on the Qur’an has faced stagnation for using textual paradigm in exploring the meaning of the Qur’an. Since then, the developing social problems can’t find the solutions from the Qur’an, even those are forced to apply the meaning of the Qur’an interpreted in classical context. In contemporary era, there is shifting paradigm in interpretation, which is not merely focused on textual meaning, but has started to seek for textual meaning of the Qur’an by using hermeneutics. However, a number of theories on hermeneutics show their subjectivism in relation with the ideas developed by c

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19

Oliva, Carlos. "Nuevas perspectivas de la hermenéutica en México." Theoría. Revista del Colegio de Filosofía, no. 19 (July 1, 2009): 109–41. http://dx.doi.org/10.22201/ffyl.16656415p.2009.19.979.

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The author presents a critique and synthesis of three Mexican hermeneuters: Mariflor Aguilar; Mauricio Beuchot and Ambrosio Velasco, in order to emphasize the principal features of the contemporary hermeneutics developed in Mexico.

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20

Ramelli, Ilaria L. E. "Patristic Exegesis." Religion & Theology 22, no. 1-2 (2015): 100–132. http://dx.doi.org/10.1163/15743012-02201008.

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This essay will argue that in several – often unnoticed – respects patristic exegesis can be relevant to contemporary biblical hermeneutics and can be a source of fruitful inspiration for it. From several quarters, contemporary scholars have called for an integrative approach to biblical hermeneutics, especially one that conjoins the historico-critical method and theological hermeneutics. A similar integrative approach was already adopted by patristic exegetes in Origen’s line, with their integration of historical reading and noetic exegesis, and with their hermeneutics of multiplicity that is

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21

Cheng, Chung-Ying. "Receptivity and Creativity in Hermeneutics: From Gadamer to Onto-Hermeneutics (Part Two)." Journal of Chinese Philosophy 43, no. 3-4 (2016): 313–35. http://dx.doi.org/10.1163/15406253-0430304012.

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There are two aspects of the hermeneutic: the receptive and the creative. In this article, first of all, I shall identify the strengths of these two aspects of the hermeneutic in the main development of hermeneutics in Western world. Heidegger and Gadamer take ontological receptivity as the source of the meaning of existence as well as the meaningfulness of texts. In my view such a form of receptivity has shaped the predominant paradigm of hermeneutic thinking in Contemporary Europe or West. Therefore, I move to the creative formation and positive projection of a transformative cosmological ph

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Cheng, Chung-Ying. "Receptivity and Creativity in Hermeneutics: From Gadamer to Onto-Hermeneutics (Part One)." Journal of Chinese Philosophy 42, no. 1-2 (2015): 10–41. http://dx.doi.org/10.1163/15406253-0420102003.

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There are two aspects of the hermeneutic: the receptive and the creative. In this article, first of all, I shall identify the strengths of these two aspects of the hermeneutic in the main development of hermeneutics in Western world. Heidegger and Gadamer take ontological receptivity as the source of the meaning of existence as well as the meaningfulness of texts. In my view such a form of receptivity has shaped the predominant paradigm of hermeneutic thinking in contemporary Europe or West. Therefore, I move to the creative formation and positive projection of a transformative cosmological ph

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23

Morgan, Drew Phillip. "Hermeneutical Aspects of John Henry Newman's Essay on the Development of Christian Doctrine." Horizons 16, no. 2 (1989): 223–42. http://dx.doi.org/10.1017/s0360966900040482.

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AbstractRecent interest in the study of hermeneutics has called for a reexamination of many Christian classics. This has initiated a retrieval of many valuable insights found in the classics that are extremely important for contemporary theology. Newman's Essay on the Development of Christian Doctrine is such a classic. From the time of its publication in 1845, the Essay has been an important and influential work in the life of Catholic thought. By reexamining Newman's work, we are assisted along the unfolding hermeneutical path known as Catholic theology. This article examines Newman's theory

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Junjie(Chun-chieh), Huang. "Contemporary Chinese study of Confucian hermeneutics." Dao 4, no. 2 (2005): 353–70. http://dx.doi.org/10.1007/bf02856737.

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Chung, Paul. "Constructing a Public Comparative Theology: Examining Ernst Troeltsch through a Critical Hermeneutic Lens." International Journal of Public Theology 12, no. 2 (2018): 218–35. http://dx.doi.org/10.1163/15697320-12341536.

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Abstract This article explores Ernst Troeltsch’s potential contribution to a Christian public theology. It does so by way of a case being made for a public comparative theology. For this purpose I reconsider investigating Troeltsch’s sociological method through a critical hermeneutic lens provided by Hans G. Gadamer’s hermeneutics and Jürgen Habermas’ sociology of a lifeworld. Through this hermeneutical mediation I propose a more comprehensive understanding of Troeltsch’s project, and how it can bring relevancy to a public theology that takes into account the comparative study of religions in

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Vedder, Ben, and Gert-Jan van der Heiden. "Hermeneutics and the Provisional Character of Dialogue." Journal of the Philosophy of History 8, no. 3 (2014): 343–59. http://dx.doi.org/10.1163/18722636-12341279.

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The model of dialogue has been of crucial importance for the philosophical-hermeneutic account of interpretation ever since Schleiermacher. In this essay we investigate how contemporary hermeneutics accounts for this model in terms of provisionality and how the attention to provisionality marks the contemporary hermeneutic conception of interpretation. We will do so by first exploring how the theme of provisionality arises in Martin Heidegger’s work on interpretation: provisionality appears out of Heidegger’s concern with the primacy of anticipation in interpretation. Subsequently, we will sho

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Marhaban, Marhaban. "MEMAHAMI TEKS ALQURAN DENGAN PENDEKATAN HERMENEUTIKA (Sebuah Analisis Filosofis)." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 1 (2017): 30. http://dx.doi.org/10.32505/tibyan.v2i1.250.

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This article discusses understanding the Qur'anic text with a hermeneutic approach to a contemporary approach that offers a new approach to interpreting the Qur’an (philosophically). In this hermeneutic approach the texts of the Qur'an do not stand alone, but are very dependent on the surrounding context, which includes text, context, and contextualization. The existence of hermeneutics with its own methodology brings a new nuance in the interpretation of the Qur'an. With this method the Qur’an is no longer considered as something sacred, because in the eyes of hermeneutics when the text desce

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Falque, Emmanuel. "The Hidden Source of Hermeneutics: The Art of Reading in Hugh of St. Victor." Journal of French and Francophone Philosophy 25, no. 1 (2017): 121–31. http://dx.doi.org/10.5195/jffp.2017.798.

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It might be surprising to find in a journal of contemporary philosophy a text that is mostly about Hugh of St. Victor (1096-1141). The hermeneutic question, however, did not begin only yesterday. While this question has its actual sources in Origen (concerning the meaning of Scripture) and Saint Augustine (the firmament of Scripture), it is in the Didascalicon or The Art of Reading by Hugh of St. Victor that it first finds its clearest formulation and its most methodical development. This “hidden source of hermeneutics” allows for a questioning of the foundations of the hermeneutics of the tex

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Corliss, Richard L. "Schleiermacher's Hermeneutic and Its Critics." Religious Studies 29, no. 3 (1993): 363–79. http://dx.doi.org/10.1017/s003441250002240x.

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The critics of Schleiermacher's hermeneutic are legion and its defenders few – due, to a great extent, to the popularity of Gadamer's Truth and Method and its attack on Schleiermacher. I believe that the critics of Schleiermacher have not understood him very well and the failure of his hermeneutics to gain very much respect lies, at least partially, to a lack of understanding of what he had to say. Besides, if we look at contemporary scholars who focus on the study of language and how it functions we will find that they often have views very much like those found in Schleiermacher's discussion

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Meneghetti, Mike. "Doing Time: Temporality, Hermeneutics, and Contemporary Cinema." Canadian Journal of Film Studies 26, no. 1 (2017): 84–87. http://dx.doi.org/10.3138/cjfs.26.1.br2.

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Zaccaria, Giuseppe. "Trends in Contemporary Hermeneutics and Analytical Philosophy." Ratio Juris 12, no. 3 (1999): 274–85. http://dx.doi.org/10.1111/1467-9337.00124.

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Inishev, Ilya, and Yuliya Biedash. "SEEING AN IMAGE – BEING-IN-THE-WORLD: THE INTERCONNECTIONS BETWEEN VISUALITY, SPATIALITY, AND AGENCY IN PHILOSOPHICAL HERMENEUTICS." Problemos 84 (January 1, 2013): 170–83. http://dx.doi.org/10.15388/problemos.2013.0.1770.

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The article is dedicated to the revelation of heuristic potential of hermeneutic image conception within discussions on contemporary visual culture. H. G. Gadamer has analysed the image as the visual, spatial and social phenomenon expanding and thereby transforming the accustomed notion of iconic experience. The image is not primarily an object of research for aesthetics and art criticism, but a social phenomenon which has to be considered in its real and imagined character as well as in its interrelations with the lived world structures. By blurring boundaries between art and life in his imag

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Zayyadi, Ahmad. "PENDEKATAN HERMENEUTIKA AL-QUR’AN KONTEMPORER NASHR HAMID ABU ZAID." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (2018): 1–22. http://dx.doi.org/10.24090/maghza.v2i1.1563.

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The controversial thoughts of Nasr Hamid Abu Zayd provide enough variation and inspiration for the development of religious thought, especially regarding the hermeneutical theory applied in the gender discourse and women discussed in this article. In general, his hermeneutical theory of Abu Zayd is more critical of the study of the Qur'an as a "productive hermeneutics" reading in the words of hans George Gadamer, and al-qira'ah al-muntijah according to Nasr Hamid Abu Zayd. This reading model is a new way of reading the Qur'an productively. the author uses hermeneutics through the primary texts

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Procter, Nicholas. "The relevance of philosophical hermeneutics in qualitative research." Health SA Gesondheid 1, no. 3 (1996): 3–9. http://dx.doi.org/10.4102/hsag.v1i3.290.

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Within a framework informed by the rhetoric of contemporary ethnography, philosophical hermeneutics, and nursing scholarship, this article focuses on the way data could be interpreted in qualitative health research. Opsomming Binne 'n raamwerk, omvorm deur die retoriek van kontemporere etnografie; filosofiese hermeneutiek en verpleegkundige vakkunde, fokus hierdie artikel op die wyse waarop data binne kwalitatiewe gesondheidsnavorsing, geinterpreteer kan word.  *Please note: This is a reduced version of the abstract. Please refer to PDF for full text.

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Nelson, Eric. "Chung-Ying Cheng: Creativity, Ontogenerative Hermeneutics, and the Yijing." Journal of Chinese Philosophy 43, no. 1-2 (2016): 124–35. http://dx.doi.org/10.1163/15406253-0430102011.

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The hermeneutical dimensions of Chinese philosophy from the Changes of Zhou (the Zhouyi《周易》) through its Confucian, Daoist, and contemporary developments have been a creative inspirational source and guiding intellectual thread in the thought of Chung-ying Cheng. Cheng’s extensive engagement with the Classic of Changes (the Yijing 易經), its role in the formation of the Chinese philosophical tradition and its comparative interconnections with occidental philosophies, has disclosed its deep hermeneutical orientation. The Yijing encompasses processes of empirical observation, empathetic feeling, a

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Lorenc, Włodzimierz, and Karolina Chodzińska. "What Is Hermeneutic Philosophy?" Dialogue and Universalism 30, no. 2 (2020): 145–58. http://dx.doi.org/10.5840/du202030222.

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The aim of this article is to characterize hermeneutic philosophy in a manner that differs from the usual attempts at defining this philosophical direction, especially in German philosophy, that is by referencing traditional hermeneutics. I would like to propose expounding its characteristics not in a historical, but theoretical manner. This task involves analysing the place of hermeneutic philosophy among other tendencies in contemporary philosophy as well as showcasing the advantages of its way of philosophizing. The article does not discuss issues related to this philosophy such as its limi

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Badal, Bharat Prasad. "Buddhists Herminutics: An Analysis of Dhammapada in Sustainable Development." Research Nepal Journal of Development Studies 4, no. 1 (2021): 27–43. http://dx.doi.org/10.3126/rnjds.v4i1.38035.

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Gautama Buddha, the emblem of peace and love, pioneer of Buddhism, was born in Kapilabastu, Lumbini, Nepal. The peace and love. Compassion in Buddhism is the basic element of Sustainable development. Thus Buddha is the pioneer of sustainable development. Buddha’s text Dhammapada in the present sustainable era is more relevant than past. The paper deals with the hermeneutic analysis of Buddhist’s text Dhammapada in sustainable development. Hermeneutics generally starts from the context of the historical text and ends with the contemporary general understanding. Hermeneutics is concerned with th

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Anderson, Pamela Sue. "Lost Confidence and Human Capability: A Hermeneutic Phenomenology of the Gendered, yet Capable Subject." Text Matters, no. 4 (November 25, 2014): 31–52. http://dx.doi.org/10.2478/texmat-2014-0003.

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In this contribution to Text Matters, I would like to introduce gender into my feminist response to Paul Ricoeur’s hermeneutic phenomenology of the capable subject. The aim is to make, phenomenologically speaking, “visible” the gendering of this subject in a hermeneutic problematic: that of a subject’s loss of confidence in her own ability to understand herself. Ricoeurian hermeneutics enables us to elucidate the generally hidden dimensions in a phenomenology of lost self-confidence; Ricoeur describes capability as “originally given” to each lived body; but then, something has happened, gone w

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Boldonova, Irina. "Environmental Hermeneutics: Ethnic and Ecological Traditions in Aesthetic Dialogue with Nature." Journal of Landscape Ecology 9, no. 1 (2016): 22–35. http://dx.doi.org/10.1515/jlecol-2016-0002.

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Abstract The article presents dialogic attitude towards nature and focuses on the aesthetic form of interaction with environment via folklore and imaginative writing. The article analyzes the development of scientific thought from human ecology to environmental hermeneutics. Hermeneutic methodology is used in the field of “aesthetics of nature”, therefore, the author applies hermeneutic categories such as tradition, historically effective consciousness, hermeneutic circle, application to cultural heritage of one of Siberia’s natives and proves the advantages, heuristic value of these categorie

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Kanyoro, Musimbi R. A. "Biblical Hermeneutics: Ancient Palestine and the Contemporary World." Review & Expositor 94, no. 3 (1997): 363–78. http://dx.doi.org/10.1177/003463739709400304.

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Clingerman, Forrest. "Place and the Hermeneutics of the Anthropocene." Worldviews 20, no. 3 (2016): 225–37. http://dx.doi.org/10.1163/15685357-02003002.

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Connecting the Anthropocene to the “spatial turn” in theology, the present essay has two goals. First, departing from more common readings, this essay suggests that “the Anthropocene” is a hermeneutical concept, which serves as an interpretive name for how the contemporary human-environment relationship is materialized and thought. Second, this essay argues that the hermeneutics of the Anthropocene requires a point of mediation found in philosophical readings of human dwelling and the theological desire to find the integrity of place. The meaning of the Anthropocene can be used theologically t

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Duncanson-Hales, Christopher. "Re-Imagining Text - Re-Imagining Hermeneutics." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 1 (2014): 87–122. http://dx.doi.org/10.1558/post.v7i1.87.

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With the advent of the digital age and new mediums of communication, it is becoming increasingly important for those interested in the interpretation of religious text to look beyond traditional ideas of text and textuality to find the sacred in unlikely places. Philosophical and theological hermeneutics have been invigorated by a de-regionalization of the interpretation of texts that corresponds with this journal’s mandate to “cross traditional boundaries, bringing different disciplinary tools to the process of analysis and opening up a sustained dialogue between and among scholars and others

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Sitharesmi, Riana Diah. "Gadamerian Hermeneutics in An Artistic Process of Retno Maruti And Bulantrisna Djelantik’s Bedoyo-Legong Calonarang." Journal of Arts and Humanities 6, no. 11 (2017): 01. http://dx.doi.org/10.18533/journal.v6i10.1276.

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<p class="Default">The research is to investigate the existence of <em>Bedoyo-Legong Calonarang</em>,<em> </em>as a dance piece, which its creation based to reinterpretation towards tradition and indigenous wisdom. The dance brings Indonesian classical idioms and mythological sphere into a dynamic contemporary. The dance attempts to avoid either the clichés or<em> </em>destructive forms. It is imperatively seeking the ontology of <em>Bedoyo-Legong Calonarang </em>through investigating hermeneutical aspects in the process of creating, concep

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van den Heever, Gerhard. "What Do You Read When You Read a Religious Text?" Religion & Theology 22, no. 3-4 (2015): 187–218. http://dx.doi.org/10.1163/15743012-02203011.

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In this essay some key characteristics of contemporary discourse on biblical hermeneutics and philosophical hermeneutics are identified. A redescriptive archaeology of hermeneutics is suggested. The key characteristics of hermeneutics are re-interpreted and critiqued in light of recent theories of religion and history. There are three domains of critical questions at issue in the open question posed to the practice of hermeneutics, namely 1) redescriptive theorising of religion as a social discourse; 2) the materiality of the tradition; and 3) revisioning history and the relationship to the pa

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Fuadi, Abdulloh. "Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics." Ulumuna 25, no. 1 (2021): 137–61. http://dx.doi.org/10.20414/ujis.v25i1.441.

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This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of th

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Rohmatul Izzad. "KONSEP KESETARAAN GENDER DALAM ISLAM." AL ITQAN: Jurnal Studi Al-Qur'an 4, no. 1 (2018): 29–52. http://dx.doi.org/10.47454/itqan.v4i1.678.

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Abstract From the 20th century to the 21st century, feminist model of interpretation has been developing rapidly. The majority of feminist interpreters, both men and women, criticize the centrality of men in interpreting the Qur'an.They emphasize the argument that the interpreter's gender bias is still dominated by men, most of which have shaped the paradigm of understanding the Qur'an and Islam in general. In contrast to secular feminists, Muslim feminist scholars do not reject Islam itself. Instead, they refer to the Qur'an and the Prophet's Sunnah to support their claim that the Qur'a

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Medhananda, Swami. "Why Sri Aurobindo’s Hermeneutics Still Matters: Philology and the Transformative Possibilities of Scripture." Religions 12, no. 7 (2021): 484. http://dx.doi.org/10.3390/rel12070484.

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Contemporary scholars, this article argues, stand to learn a great deal from Sri Aurobindo’s sophisticated hermeneutic approach to the Vedāntic scriptures. After identifying the strengths and weaknesses of traditional and modern hermeneutic approaches to the scriptures, I summarize Sri Aurobindo’s neglected essay, “The Interpretation of Scripture” (1912), where he outlines a timely hermeneutic method that combines elements from both traditional and modern approaches. I then focus on the Īśā Upaniṣad as a test case, critically comparing the commentaries of the traditional Advaita Vedāntin Śaṅka

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Long, Thomas G. "The Use of Scripture in Contemporary Preaching." Interpretation: A Journal of Bible and Theology 44, no. 4 (1990): 341–52. http://dx.doi.org/10.1177/002096430004400402.

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It is at the juncture between human imagination and textual interpretation that the volatile environment of contemporary biblical hermeneutics becomes the true friend of the one who must proclaim what is found in the text.

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Yohannes Eshetu Mamuye. "The Hermeneutical Task of Postcolonial African Philosophy: Construction and Deconstruction." PanAfrican Journal of Governance and Development (PJGD) 2, no. 2 (2021): 107–18. http://dx.doi.org/10.46404/panjogov.v2i2.3232.

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Meta philosophical issues surround the topic of African philosophy. What should be counted as African philosophy, and what makes African philosophy so notable has long been a matter of reflection by African and African descended thinkers? One stance taken by African thinkers leans toward ascribing philosophical status to the collective worldviews of Africans embedded in their traditions, language, and culture. By criticizing ethnophilosophy as being unanimous and uncritical, professional philosophers epitomize a philosophy to be a universal, individualized, and reflective enterprise. This tend

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Anggoro, Taufan. "The Methodology of Contemporary Gender Interpretation: A Study of Qirā’ah Mubādalah." Sawwa: Jurnal Studi Gender 15, no. 1 (2020): 53. http://dx.doi.org/10.21580/sa.v15i1.5198.

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The various interpretive products that have been offered by previous feminist figures are not followed by an interpretation methodology for gender equality topics. In response to this, <em>qirā’ah mubādalah</em>, an interpretation methodology of ‘made in Indonesia’products which are specifically related to gender and women's issues emerged. To explore more deeply, this study focuses on two things, namely how the interpretation methodology is adopted in the <em>mubādalah</em> and how the position of the <em>qirā’ah mubādalah</em> is among the ideas or thou

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