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Gibson, Christopher. "The Common Ground Between Plato’s Ontology of Ideas and Hans-Georg Gadamer’s Philosophical Hermeneutics." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/37608.
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This doctoral thesis argues that Gadamer’s hermeneutical ontology is grounded in part in Plato’s ontology of ideas. In making this argument, this thesis will aim to substantiate the following claims on the basis of Gadamer’s sustained focus on the principles of his hermeneutical ontology and Plato’s ontology of ideas, and the hypothesis that the former has a substantial basis in the latter: one, that the hermeneutical object maintains both a unitary and multiple existence; two, that the unity and plurality of the hermeneutical object presuppose their speculative unity within a single, ontological framework; and three, that language functions as the medium between the unitary and multiple existences of the hermeneutical object following their logical separation.
Overall, this thesis aims to make an original contribution to Gadamer studies and his views on language and hermeneutical experience by arguing that his understanding of the ontology of the hermeneutical phenomenon shares a common philosophical ground with Plato’s theory of ideas. This thesis begins, therefore, with the idea that the essential finitude of human knowledge necessitates that the conception of truth in Gadamer’s hermeneutics rests upon the principles of unity and multiplicity in order to be meaningful. From there, we illustrate that Gadamer locates these principles in Plato’s late ontology, and that in developing the central concepts of his hermeneutics he remains faithful to the Socratic turning toward the ideas. Plato clarifies for Gadamer how, in recognizing the internal limits of our knowledge, we efface ourselves in light of the unlimited scope of the ideas that constitute our understanding of the world, and necessitate that this understanding is shared and developed with others.
In addition to the introduction and conclusion, this dissertation has five chapters. Chapter one demonstrates that the hermeneutical object has both a unitary and multiple existence, and that the truth that hermeneutical reflection obtains must therefore attend to both the essential unity and multiplicity that belong to this object. Chapter two uncovers Gadamer’s approach to Plato’s theory of ideas, principally through his understanding of Plato’s participation thesis and the arithmos structure of the logos. Chapter three demonstrates that, because of its essential historicity, hermeneutical consciousness does not require a standard of objective certainty in order to validate its truth-claims extra-historically or extra-linguistically. It is shown, rather, that such standards are known historically and are therefore subject to change in light of our shared experiences of them. Chapter four elaborates Gadamer’s characterization of hermeneutical understanding as theoretical, i.e. as a mode of participation in the intelligible structures of reality that implies the practical activity of the participants. This chapter also examines the speculative structure of language that Gadamer applies to his hermeneutics, and how he uses this structure to situate the Platonic One and Many historically. Finally, chapter five further elaborates Gadamer’s identification of hermeneutics as a practical activity as a way to distinguish between authentic and inauthentic experience. In light of this distinction, this chapter demonstrates that authentic experience necessarily implies a justificatory demand toward others that secures solidarity and goodwill in social and political institutions.
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Knott, Richard O. "Bridging the chasm the philosophical hermeneutic of Origen and its validity in the present hermeneutical debate /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Bullock, Jeffrey Francis. "Preaching with a cupped ear : Hans-Georg Gadamer's philosophical hermeneutics as postmodern wor[l]d /." Thesis, Connect to this title online; UW restricted, 1996. http://hdl.handle.net/1773/8262.
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Crocoli, Daniel José. "Hermenêutica e educação : o movimento da compreensão em Gadamer." reponame:Repositório Institucional da UCS, 2012. https://repositorio.ucs.br/handle/11338/541.
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Esse trabalho dissertativo apresenta as contribuições da hermenêutica filosófica de Hans Georg Gadamer (1900-2002) no entendimento do modo como se dá a compreensão e as implicações teóricas para a educação. Como fio condutor da argumentação, assim como reforça Gadamer, a linguagem adquire o sentido de meio de onde parte a compreensão, superando a ideia de linguagem como instrumento. Com base nesses conceitos, a educação se mostra como um fenômeno humano de entrada na linguagem e ao mesmo tempo de mudança na articulação dos elementos constituidores de sentido. Para o movimento da compreensão, assim como para a educação, a abertura para o outro e para a pergunta, como ocorre no diálogo, torna-se o critério de mobilização dos preconceitos e do limite da compreensão. O texto está dividido em quatro capítulos, na primeira parte serão apresentadas algumas bases teóricas da hermenêutica filosófica, bem como uma trajetória conceitual do círculo hermenêutico em Schleiermacher, Dilthey e Heidegger. No segundo capítulo a proposta é mapear os conceitos que dão sustentação à teoria de Gadamer acerca da compreensão. O terceiro capítulo tem como foco a linguagem e pretende dar visibilidade ao seu aspecto fundante como condição de possibilidade da compreensão e da entrada no mundo. Por fim, no quarto capítulo serão retomados os conceitos-chave da hermenêutica filosófica na tentativa de aproximação com a educação.<br>Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-06-03T13:40:50Z
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Dissertacao Daniel Jose Crocoli.pdf: 927544 bytes, checksum: 9f8ecc22ce512ab465096aed426ef65b (MD5)<br>This work presents the contributions of dissertational philosophical hermeneutics of Hans Georg Gadamer (1900-2002) to understand the way it gives understanding and theoretical implications for education. As a thread of the argument, as well as reinforces Gadamer, language acquires a sense of where the middle part of the understanding, overcoming the idea of language as a tool. Based on these concepts, shows how education is a human phenomenon in language input and at the same time change in the articulation of the elements constitutor sense. For understanding the movement as well as for education and openness to the other to the question, as in dialogue, becomes the criterion for the mobilization of bias and the limits of understanding. The text is divided into four chapters, the first part will present some theoretical bases of philosophical hermeneutics, as well as a conceptual trajectory of the hermeneutical circle in Schleiermacher, Dilthey and Heidegger. In the second chapter the proposal is to map the concepts that support the theory about understanding Gadamer. The third chapter focuses on language and wants to project its foundational aspect as a condition of possibility of understanding and entrance into the world. Finally, the fourth chapter will resume the key concepts of philosophical hermeneutics in an attempt to approach the education.
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Rashford, Jared Michael. "Considering Hans-Georg Gadamer's Philosophical Hermeneutics as a Referent for Student Understanding of Nature-of-Science Concepts." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/msit_diss/51.
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The purpose of this study is to examine philosophical hermeneutics as a referent for student understanding of Nature-of-Science (NOS) concepts. Rather than focus on a prescriptive set of canons used in addressing NOS pedagogy in K-12 schools, this study seeks to explicate a descriptive set of principles based on Hans Georg-Gadamer’s theory of interpretation that has the potential for developing dispositions necessary for understanding. Central among these are the concepts of fore-structure, prejudice, temporal distance, and history of effect, all of which constitute part of the whole of the hermeneutic circle as envisaged by Gadamer. As such, Gadamer’s hermeneutics is contrasted with Cartesian epistemology and its primacy of method, the Enlightenment’s prejudice against prejudice, the modernist/progressive tendency to consider all situations as problems to be solved by relegating all forms of knowledge to techné, and the subjective nature of interpretation inherent in a hermeneutics of suspicion. The implication of such a conceptual analysis for NOS pedagogy is that student understanding is considered not so much as a cognitive outcome dependent on a series of mental functions but rather as an ontological characteristic of Dasein (being-human) that situates learning in the interchange between interpreter and text. In addition, the philosophical foundations implicit in addressing student understanding of NOS found in many curricular reform efforts and pedagogical practices in science education are questioned. Gadamer’s hermeneutics affords science education a viable philosophical framework within which to consider student understanding of the development of scientific knowledge and the scientific enterprise.
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Smith, Lisa-Madeline. "Natural science and philosophical hermeneutics, an exploration of understanding in the thought of Werner Heisenberg and Hans Georg Gadamer." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq23667.pdf.
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Pedersen, Chris. "Interpretation of past texts : the application of Hans-Georg Gadamer’s philosophical hermeneutics to an understanding of history education." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61412.
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This thesis applies an interpretation of philosophical hermeneutics in Hans-Georg Gadamer’s Truth and Method to an understanding of history education. First, I review the Anglophone literature pertaining to history teaching and learning to determine whether there is a gap that can be filled by Gadamerian hermeneutics. Then, I present the interpretation of philosophical hermeneutics and describe what may occur during the experience of understanding in the history classroom. Specifically, this section e chapter presents the effects of tradition and history on individuals and the dialogical nature of Gadamer’s interpretation and understanding. Third, I describe what dialogue might look like in context of young people learning history. It also expands the interpretation of dialogue’s role in reducing the separation in time and meaning between interpreter and text. Last, I present the implications for Bildung. Dialogical interpretation and understandings in the classroom provides new opportunities for individuals to expand their horizons and understanding of the world. In chapter five, I also describe the implications for curriculum, pedagogy, classroom materials and teacher education.<br>Education, Faculty of<br>Curriculum and Pedagogy (EDCP), Department of<br>Graduate
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Halsted, Matthew. "Intertextual chaos? : investigating Paul's use of Hosea in Romans 9:25-26 in light of Hans-Georg Gadamer's philosophical hermeneutics." Thesis, Middlesex University, 2018. http://eprints.mdx.ac.uk/23839/.
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In Romans, Paul quotes OT texts to argue for the covenant inclusion of the Gentiles. Two important quotations, from a hermeneutical standpoint, are Hos 2:23 (2:25 LXX) and 1:10 (2:1 LXX) in Rom 9:25-26, which are presented here as a case study for testing the relevance of Hans-Georg Gadamer’s hermeneutic for biblical studies. Paul’s quotations are thought-provoking because there seem to be difficulties reconciling the quoted texts’ original agenda with his own at the time of writing. The oracles were originally used to argue for the inclusion of rebellious Israel, not Gentiles as Paul argues. Thus, the issue of competing agendas becomes quickly apparent. Past scholarship has addressed this issue in various ways with little consensus being reached. This thesis utilizes Gadamer’s philosophical hermeneutics as a clarifying way forward. Despite the significance and relevance of his work, Gadamer has not influenced biblical scholarship as deeply as one might have expected. The most significant contribution this thesis makes, therefore, is to bring Gadamer’s hermeneutic to bear upon the issue of biblical intertextuality as evidenced in the use of Hosea in Romans. Part One introduces the issues and surveys the ways some scholars have sought to understand them (chapter 1). A Gadamerian approach is proposed as a way forward (chapter 2). Part Two outlines Gadamer’s philosophy, which includes a sketch of his scholarly context (chapters 3-4). Part Three revisits the intertextual intricacies in key parts of Romans through the lens of a Gadamerian hermeneutic. Relevant motifs that shape Paul’s and Hosea’s horizons are identified and traced, lending insight to Rom 9:25-26. This is aided by an examination of key texts from the CD and Pesharim (chapters 5-6). Conclusions are then synthesized, bringing clarity to Rom 9:25-26 (chapter 7). Finally, a summary is given, and areas for future enquiry are proposed (chapter 8).
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Heath, Hazel B. M. "The work of registered nurses and care assistants with older people in nursing homes : can the outcomes be distinguished?" Thesis, Brunel University, 2006. http://bura.brunel.ac.uk/handle/2438/6378.
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The need for Registered Nurses (RNs) in the long-term care of older people is being questioned, particularly in the context of nursing shortages, while suggestions for 'professionalising' Care Assistant (CA) roles are emerging. Despite ongoing debates about the importance of their work, research has so far been unable to provide an evidence-base for the outcomes of the work of either RNs or CAs in UK care homes. Using a multi-method interpretive approach, adopting a structure-process-outcome framework and grounded in the philosophical hermeneutics of Hans-Georg Gadamer, this qualitative research sought to illuminate the distinct contributions made by RNs and CAs to outcomes for older people in care homes. RNs and CAs from around the UK contributed 'significant' examples of their work for Phase 1 of the study and Phase 2 comprised researcher fieldwork (observation, interviews and documentary analysis) in three care homes around England. Participants included RNs, CAs, older residents, relatives, home managers and professionals working in the homes. The findings offer a rich and detailed analysis of the realities of the work, much of which takes place 'behind closed doors' and has been described to a limited extent in the literature. They suggest that the CAs' daily support helps residents to function and to feel valued, and that close, reciprocal, family-type relationships develop. The health knowledge and clinical expertise of good RNs is critical in determining residents' health outcomes, particularly in the long-term, and RNs' 24-hour 'perceptual presence' can make life or death differences in acute or emergency situations. RNs also influence the environment, atmosphere and quality of care in the home. In the context of the literature, the findings offer new insights into the role and contribution of RNs and CAs, the outcomes of their work and the priorities of residents. The study produced new models of RN and CA roles in care homes, encompassing dimensions not previously acknowledged in the literature or their job descriptions, and a new framework within which the outcomes of care for older people could be evaluated. The research offers a positive image of work with older people in independent sector care homes.
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Oestreich, Danton Guilherme. "Da hermenêutica musical: relações entre conteúdo e forma do belo musical a partir da leitura gadameriana do juízo estético." Universidade do Vale do Rio dos Sinos, 2016. http://www.repositorio.jesuita.org.br/handle/UNISINOS/5935.
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Previous issue date: 2016-08-30<br>CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Gadamer desenvolve sua ontologia da obra de arte recorrendo ao conceito de jogo para expressar o modo de ser obra da arte, salientando a importância de libertar o conceito do significado subjetivo que, desde a estética de Kant, prevaleceu para a abordagem da arte bela. A julgar pela natureza hermenêutica da sua investigação, ele parece ter em vista a intenção de contrapor a necessidade de uma mediação histórica do conteúdo da arte diante da noção estética que privilegia a simples distinção formal da arte. De fato, isto sugere um confronto com a noção de jogo livre das faculdades da imaginação e do entendimento de Kant que se refere ao estado ideal do ânimo quando este está inclinado a reconhecer algo como belo e que é
autônomo de questões de conteúdo na perspectiva de uma distinção formal. Além disso, para Kant, no caso das obras de arte, a possibilidade de ajuizamento da beleza seria mediada pelo conceito de forma da arte em questão, onde a música acaba sendo definida como o “belo jogo das sensações do ouvido”. Cabe perceber, desta forma, que na música encontramos uma confluência das dimensões estética,
hermenêutica e formal através do mesmo conceito de jogo, o que permite considerar a leitura gadameriana do juízo estético sob as peculiaridades da arte musical. Assim, o propósito deste estudo é averiguar a tensão existente entre uma consideração do belo musical enquanto dependente de uma autonomia estética ou enquanto dotado
de questões de conteúdo para o qual a forma tem que ser referente. Esta situação problema será apresentada a partir da forma musical de um exemplo específico – a saber: o final da primeira sonata Royal Winter Music de Hans Werner Henze – para mostrar como aspectos da teoria kantiana e gadameriana podem ser significativos para a compreensão da experiência musical.<br>Gadamer develops its ontology of the artwork using the play concept to express the mode of being of the work of art, stressing the importance of freeing the concept from the subjective meaning that, since Kant's aesthetics, prevailed in the approach the beautiful art. Judging by the hermeneutic nature of his research, he seems to have in mind the intention of counteracting the need for a art content's historical mediation on the aesthetic notion that favors simple formal distinction of art. In fact, this suggests a confrontation with Kant's notion of free play of the faculties of imagination and understanding, referred to the ideal state of mind when it is inclined to recognize
something as beautiful and autonomous from content issues in a perspective of formal distinction. Moreover, for Kant, in the case of works of art, the possibility of beauty judgment would be mediated by the concept of art form in question, where the music ends up being defined as the "beautiful play of ear sensations”. In this way, it should be noted that in music we find a confluence of aesthetic, hermeneutics and formal's dimensions through the same play concept, what allowing the consideration of Gadamer's reading of aesthetic judgment under the peculiarities of musical art. Thus, the purpose of this study is to ascertain the tension between a consideration of the musical beautiful as dependent on an aesthetic autonomy or as endowed with content issues for which the musical form has to be related. This problem situation is presented from the musical form of a specific example – namely: the end of the Hans Werner Henze's Royal Winter Music first sonata – to show how aspects of the theories of Kant and Gadamer can be significant for understanding the musical experience.
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Kerimov, Farhad. "Democratic pluralism as engagement and encounter : asymmetric reciprocity, reflexivity, and agonism." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/23298.
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This thesis shows how democratic politics requires a commitment to pluralism as engagement and encounter of the other in their otherness. I contend that it is necessary to commit to such an idea of pluralism because of the problem of incomplete understanding. I establish this premise by drawing on Hans-Georg Gadamer’s account of human finitude. Based on this premise, I argue that the instantiation of Gadamer’s principle of openness leads democratic politics to pluralism as engagement and encounter of the other. Further, I develop accounts of asymmetric reciprocity, reflexivity, and agonism as modes of democratic politics that instantiate the principle of openness. In chapter 1, I establish discourse as a necessary element for democratic politics by drawing from the way Jurgen Habermas uses ‘discourse ethics’ to address the problems of understanding in plural societies. In chapter 2, I demonstrate how incomplete understanding poses a problem for discourse and gives rise to interpretive conflicts by drawing from Gadamer’s account of human finitude. Here I also develop an account of openness as a suitable principle for beings with incomplete understanding based on Gadamer’s idea of hermeneutical experience. In chapters 3-5, I develop accounts of asymmetric reciprocity, reflexivity, and agonism as modes of democratic politics that instantiate the principle of openness. I do so by drawing from Iris Young’s, John Dryzek’s, and Chantal Mouffe’s approaches to the problems that plurality poses to discourse ethics and democratic politics.
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Sá, Waltenberg Lima de. "Fundamentos filosóficos para uma crítica e legítima aplicação do direito: o operar do círculo hermenêutico na compreensão jurídica." Pós-Graduação em Direito, 2014. https://ri.ufs.br/handle/riufs/4399.
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This work presents a new paradigm for legal hermeneutics, divorced from positivism and hence the legal doctrine. To do so, outlines the doctrinal framework that preceded the construction of the theoretical framework used here , the philosophical hermeneutics of Gadamer, whose keynote is in opposition to the method as the only means to get to the truth. When entering your analysis itself, seeks to work with the most important concepts, such as tradition, authority, pre-understanding and the fusion of horizons, in order to pave the way to understand what he describes as a circle hermeneutic, a key concept for the demarcation of the proposal developed here. On this, also seeks to make an evolutionary analysis of the proposals of the thinkers that preceded the gadameriano concept. Outlined the substance of
philosophical hermeneutics, we proceed to the analysis of its operation in legal interpretation, printing a critical reflection on the understanding in the application of law and, as a corollary, contributing to overcome the positivist paradigm and its aporias and as for the discussion about the legitimacy of judicial decisions. Thus seeks to clarify the contribution of Gadamer to legal thought, from his philosophical
hermeneutics to explain, justify and legitimize the path taken by the judge pronouncing judgments.<br>A presente dissertação apresenta um novo paradigma para a hermenêutica jurídica, divorciado do positivismo e, consequentemente, da dogmática jurídica. Para tanto, delineia o arcabouço doutrinário que antecedeu a construção do marco teórico aqui utilizado, a hermenêutica filosófica de Gadamer, cuja tônica consiste na oposição ao método como único meio para se chegar à verdade. Ao ingressar em sua análise propriamente dita, busca trabalhar com os conceitos mais importantes, a exemplo da
tradição, da autoridade, da pré-compreensão e da fusão de horizontes, com a finalidade de sedimentar o caminho para a entender aquilo que ele descreve como círculo hermenêutico, conceito-chave para o deslinde da proposta aqui desenvolvida. Quanto a este, também procura fazer uma análise evolutiva das propostas dos pensadores que precederam ao conceito gadameriano. Delineada a substância da hermenêutica filosófica, parte-se para a análise de seu operar na hermenêutica jurídica, imprimindo uma reflexão crítica sobre a compreensão no âmbito da aplicação do direito e, como corolário, contribuindo para a superação do paradigma positivista e suas aporias, bem como para a discussão acerca da
legitimidade das decisões judiciais. Assim, busca explicitar a contribuição de Gadamer para o pensamento jurídico, partindo de sua hermenêutica filosófica para explicar, fundamentar e legitimar o caminho trilhado pelo julgador ao prolatar as decisões judiciais.
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Noland, Martin R. "Hans-Georg Gadamer's hermeneutics as the end of the historical-critical method." Online full text .pdf document, available to Fuller patrons only, 1986. http://www.tren.com.
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Mihevc, Jonathan. "An analysis of Hans-Georg Gadamer's concept of truth." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Vasconcelos, Gustavo Caverzan. "A hermenêutica da arte em Hans-Georg Gadamer." Universidade Federal do Espírito Santo, 2013. http://repositorio.ufes.br/handle/10/6279.
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Previous issue date: 2013-08-20<br>It is intended to present the Hans-Georg Gadamer hermeneutics of art and his philosophical defense about the possibility of knowledge of the truth in the experience of dialogue lived by anyone that contemplates an artwork. It supports that it is possible highlighting, at first, the play concepts, of festival and symbol and then, the concepts of application and experience thought by Gadamer. In addition, it shows up how can we think the artwork as a image that presents, itself, a content of truth to the viewer, scoring the internal characteristics the way of being of the reproductive arts, statutory arts and literature. This way, it is observed the fundamental sense of participation of the people involved in the play of the art, namely, the artist creator, the representative agent and the viewer to finally show how the application of each one contribute to a significant development of the art hermeneutics. In that process, it stands out the importance of the contents legacy by the historical tradition and mobility in its facticity, to think about the hermeneutics exercises in accordance with the advent of the circumstantial truth in the presentation of the artwork<br>Pretende-se apresentar a hermenêutica da arte de Hans-Georg Gadamer e sua defesa filosófica sobre a possibilidade de conhecimento da verdade na experiência de diálogo vivida por aquele que contempla uma obra de arte. Sustenta-se que isso é possível destacando, num primeiro momento, os conceitos de jogo, de festa e de símbolo, e, em seguida, os conceitos de aplicação e de vivência pensados por Gadamer. Além disso,
mostra-se como podemos pensar a obra de arte como imagem a apresentar, por si mesma, um conteúdo de verdade ao seu espectador, pontuando as especificidades internas do modo de ser das artes reprodutivas, das artes estatutárias e da literatura. Assim, observa-se o sentido fundamental da participação das pessoas envolvidas no jogo da arte, a saber, do artista criador, do mediador representativo e do espectador
para, enfim, mostrar como a aplicação de cada um contribui para o desenvolvimento significativo da hermenêutica da arte. Nesse processo, destaca-se a importância dos conteúdos legados pela tradição e da mobilidade histórica em sua facticidade, para pensar o exercício hermenêutico em conformidade com o advento da verdade circunstancial na apresentação da obra de arte
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Novajosky, Michael P. "The nature of language in the philosophy of Hans-Georg Gadamer." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0665.
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Odenstedt, Anders. "Cognition and cultural context : an inquiry into Gadamer's theory of context-dependence /." Umeå : Dept. of Philosophy and Linguistics, Umeå Univ, 2001. http://www.loc.gov/catdir/toc/fy0704/2002487234.html.
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Cales, Kevin Ray. "FOUNDER OF METAPHYSICS OR ONTOLOGICAL DIALECTICIAN: MARTIN HEIDEGGER AND HANS-GEORG GADAMER ON PLATO." OpenSIUC, 2017. https://opensiuc.lib.siu.edu/theses/2086.
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Martin Heidegger and Hans-Georg Gadamer both advanced a philosophical hermeneutics. These two thinkers, as teacher and student, share much in common, yet their hermeneutics are also divergent. I argue that their commonalities and differences are both markedly present in their contrasted interpretations of Plato. Heidegger argued that Plato was the founder of onto-theological metaphysics because Socrates’ program of education in the Republic required a reorientation of the soul to the Idea of the Good. In this educational reorientation of the soul to the Good, Heidegger claimed Plato effectively sublimated a-letheia to correctness. As his student, Hans-Georg Gadamer shared and attempted to further Heidegger’s interest in primordiality. However, whereas Heidegger “liquefied” Plato, Gadamer’s hermeneutics sought to recover an ontological Plato, one who stood against the tradition as a proponent of primordial a-letheia. Gadamer emphasized the transcendence of the Idea of the Good in Plato’s Republic as evidence that the Good is not an entity like all other Ideas. Through a reading of Plato’s Philebus, Gadamer argued that the Good discloses itself to humans engaged in dialectic in the beautiful unity and proportion of all things. Dialectic is disclosure and concealment of the Good in the matter under discussion. By interpreting Plato as a partner in ontology, Gadamer departed from Heidegger and his reading of the allegory of the cave while also offering a Heideggerian interpretation of Plato.
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Forsyth, Alison. "The living classic : Gadamer's hermeneutics and the dramatic rewrite with reference to selected plays by Marowitz, Fugard, Berkoff and Harrison." Thesis, University of Stirling, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244455.
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Voskresenskaya, Valeriya. "Figures de la temporalité dans l'herméneutique de Hans-Georg Gadamer." Thesis, Montpellier 3, 2018. http://www.theses.fr/2018MON30016/document.
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Le présent travail a pour but d’élucider, sous le nom de « figures de la temporalité », les modalités du temps telles qu’elles se présentent dans l’herméneutique de Gadamer. Notre point de départ réside dans l’idée que la compréhension est événement, et qu’en elle quelque chose du passé vient « parler » au présent, par-delà toute distance temporelle. Liée à la structure événementielle de l’expérience du comprendre, la thématique du temps s’impose à chaque grand axe de la pensée gadamérienne, que ce soit l’ontologie de l’œuvre d’art, le rapport à la tradition ou la constitution langagière et dialogique de notre être-au-monde.Pour expliciter la participation du temps aux structures essentielles de l’expérience herméneutique, nous revisitons trois sphères fondamentales de celle-ci, mises en lumière par Gadamer dans Vérité et méthode. Nous commençons par l’analyse de la temporalité éminente de l’œuvre d’art en tant qu’elle fait apparaître la problématique de l’interprétation temporelle du sens. Nous l’élargissons ensuite à la totalité de l’expérience herméneutique, en l’interrogeant à partir des notions de présence et d’historicité. Ce qui nous conduit enfin à mettre en lumière l’inachèvement constitutif de l’expérience du sens, saisie dans son essence dialogale. Le temps représente pour nous moins un objet de recherche qu’une grille de lecture, permettant de mettre au jour le caractère temporel et historique de l’être du sens et la finitude de l’expérience du comprendre. Nous espérons montrer, par notre recherche, que le dégagement de la question du temps chez Gadamer pourrait fournir un élément essentiel à la compréhension de l’ensemble de sa pensée et contribuer à l’éclaircissement du concept herméneutique de vérité<br>The present work aims, under the name of “figures of temporality”, to elucidate the modalities of time as they appear in Gadamer’s hermeneutics. Our point of departure lies in the idea that understanding is an event, and that something of the past in it comes to “speak” to the present, beyond any temporal distance. The theme of time is linked to the event structure of the experience of understanding and is presented in each major axis of Gadamerian thought, such as the ontology of the work of art, the relationship to tradition or the linguistic and dialogical constitution of our being-in-the-world.To explain the participation of time in the essential structures of hermeneutical experience, we revisit its three fundamental spheres, highlighted by Gadamer in Truth and Method. We begin with the analysis of the eminent temporality of the work of art insofar as it reveals the problematic of the temporal interpretation of meaning. Then we extend it to the totality of the hermeneutical experience, by questioning it through the notions of presence and historicity. It leads us finally to show the unclosed character of the experience of meaning, grasped in its dialogical essence. Here time is less a research object than a grid of reading, making it possible to reveal the temporal and historical character of the being of meaning and the finitude of the experience of understanding. Our research is intended to show that the emergence of the question of time in Gadamer could provide an essential element for the comprehension of his entire thought and contribute to the clarification of the hermeneutical concept of truth
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Neubauer, Vanessa Steigleder. "A noção de experiência vivêncial significativa na hermenêutica de Hans-Georg Gadamer." Universidade do Vale do Rio dos Sinos, 2015. http://www.repositorio.jesuita.org.br/handle/UNISINOS/5033.
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Previous issue date: 2015-12-14<br>Nenhuma<br>Esta tese dedica-se aos conceitos de vivência intencional e de experiência significativa na hermenêutica de Hans-Georg Gadamer, para aclarar a ideia de experiência vivencial significativa, comprometida com o modo como conduzimos a vida. Para o filósofo, a experiência atravessa a amplitude do mundo da vida histórica e pode ser compreendida no contexto das vivências intencionais factuais implicadas na circularidade de horizontes distintos que se fundem, a fim de encontrar o sentido apropriado. Segundo Gadamer, é ao colocar em xeque nossos preconceitos que se estrutura a interpretação e se direciona o modo de agir do próprio ser. O texto foi dividido em dois capítulos, os quais exploram os conceitos de vivência e de experiência. Nas seções estão expostos os temas: filosofia da vida, consciência histórica, intencionalidade, hermenêutica da facticidade, jogo, filosofia prática e phrônesis. A noção de experiência vivencial significativa de Gadamer é um exercício de compreender e interpretar sempre implicado à sabedoria prática.<br>This thesis is dedicated to the concepts of intentional existence and significant experience in the grounds of Hans-Georg Gadamer’s philosophical hermeneutics to lighten the idea of significant living experience. For the philosopher, the movement of understanding runs the breadth of the world of historical life and can be understood in the context of the factual intentional experiences involved in the circularity of distinct horizons that merge to find the proper sense. According to Gadamer, is in questioning our prejudices that the interpretation is structured and directs the manner of action of the being itself. The text was divided into two chapters that explore the concepts of existence and experience. The following themes were presented along the sections: philosophy of life, historical consciousness, intentionality, hermeneutics of factuality, game, practical philosophy and phrônesis. The notion of significant living experience in the philosophy of Gadamer is an exercise of understanding and interpretation involved with the practical wisdom.
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Pearson, Brook W. R. "Paul, dialectic, and Gadamer : conversation and play in the study of Paul in the ancient world." Thesis, Roehampton University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326827.
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Bohorquez, Carlos Eduardo. "Paul Ricoeur's Hermeneutic Detours and Distanciations: A Study of the Hermeneutics of Hans-Georg Gadamer and Paul Ricoeur." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1389.
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Thesis advisor: David M. Rasmussen<br>Hans-Georg Gadamer and Paul Ricoeur have each proposed remarkably similar hermeneutic approaches to the interpretation of texts. They both approach hermeneutics starting from particular insights in Husserl's and Heidegger's respective phenomenologies. They both are wary of the claims of the need for objectivity to provide adequate interpretations of texts. They both turn to Plato and Aristotle to provide models and insights for the interpretation of texts. Gadamer and Ricoeur both devote considerable attention to the critique of prior significant figures in hermeneutics. They both utilize and exploit the difference between the structures and elements of a language and the actual use and expressions made in that language for the purpose of explaining how meaning is created. For all their similarities, there are differences between the hermeneutic approaches and theories of Gadamer and Ricoeur. One significant difference between the two is the attitude that each thinker takes toward tradition or dogma. Gadamer approaches prior interpretive contexts, i.e., tradition, in a manner that privileges their capacity to provide viewpoints to adequately and effectively interpret texts. Ricoeur, on the other hand, eyes tradition more critically. His research into many of the human sciences and their methodological and philosophical foundations leads to a greater awareness and acceptance of the possible deceptive and misleading capacities of tradition. This difference in attitude toward tradition expresses itself clearly in another difference between the two thinkers. Gadamer, unlike Ricoeur, is unwilling to accept the inclusion of methodologies and insights of the human sciences within the purview of hermeneutics. Gadamer argues that such an inclusion would be anathema to the hermeneutic and philosophical project. Ricoeur, on the other hand, argues that the inclusion of these insights leads to a broadening of hermeneutic resources and to the continued relevance of hermeneutics to the philosophical project. The inclusion of the insights of the human sciences within hermeneutics also points to another significant difference between Gadamer and Ricoeur. Ricoeur argues that the determination of the meaning of a text must always be achieved through a detour to a viewpoint that lies outside the text. There must be some distance between the text and interpreter if the interpreter is to provide an adequate interpretation. Ricoeur recognizes that this demand would seem to place him in the camp of those hermeneutists who demand objectivity for acceptable interpretation. Ricoeur provides a convincing defense against this charge. Gadamer, on the other hand, argues that any move outside of that of the text serves to impose an interpretation upon it that is not sensitive or authentic to it. For Gadamer, recourse to an interpretive viewpoint outside of the text is merely a capitulation to the methodologies of control and domination of positivism and scientism. In this dissertation I explore the similarities and differences among the theories of Gadamer and Ricoeur. I explore the similarities and differences that some commentators of Gadamer and Ricoeur have found. I provide a detailed examination of Gadamer's pivotal work Truth and Method. I consider Gadamer's assessments of prior hermeneutical figures, like Schleiermacher and Dilthey, and Gadamer's proposals for an alternative approach to hermeneutical interpretation. I also examine two of Ricoeur's significant works: The Conflict of Interpretations and Time and Narrative. In a short, but dense, article Ricoeur speaks directly to what he perceives to be the difference between his work and that of Gadamer and Habermas. Through the analysis of these three works, I hope to demonstrate how Ricoeur's hermeneutical theory is both similar to and different from Gadamer's. I argue that Ricoeur's hermeneutics provides resources to address some of the weaknesses present in Gadamer's thought, particularly Gadamer's assessment of the reliability of tradition for the interpretation of texts<br>Thesis (PhD) — Boston College, 2010<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Philosophy
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Williams, Karen Jane. "Toward a hermeneutic ethnomethodology of conversation : an integration of Gadamer and Garfinkel /." Thesis, Connect to this title online; UW restricted, 1995. http://hdl.handle.net/1773/8224.
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Silva, Robson de Oliveira. "A universalidade da hermenêutica filosófica: a contribuição de Hans-Georg Gadamer para a questão." Universidade do Estado do Rio de Janeiro, 2004. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5596.
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Esta dissertação tem o objetivo de averiguar, primeiramente, se é possível defender uma universalidade da hermenêutica filosófica. Num segundo momento, tentar-se-á explicitar o que isto significaria para o conhecimento. É verdade que a pergunta hermenêutica sobre o significado dos discursos mediados sempre foi objeto de pesquisa. Entre os estóicos ou entre os Padres da Igreja, especialmente Agostinho; entre reformadores ou iluministas, a questão hermenêutica acompanhou de perto o desenvolvimento do pensamento filosófico. Compreender o Lógos Eterno que está em todo homem (estóicos); aprofundar o entendimento do Verbo Eterno que entra no tempo (Agostinho); entender o sentido escondido nas passagens difíceis da Bíblia (Flacius) ou desvelar o sentido ontológico a partir da frágil existência histórica (Heidegger), eis a tarefa da hermenêutica até hoje. Porém, a Gadamer deve ser atribuído grande parte do mérito de elevar a hermenêutica filosófica ao nível universal. De fato, enquanto Dilthey utilizava a hermenêutica no âmbito das Ciências do Espírito, Gadamer enxergou que a hermenêutica filosófica estendia suas influências até às Ciências da Natureza. Por este motivo, ele representa e defende melhor que todos a universalidade da hermenêutica filosófica. No entanto, caso se comprove a universalidade da hermenêutica, uma questão resistirá: se tudo é inevitavelmente mediato e necessita de uma interpretação, como se sustentará o conhecimento? Mais: se a hermenêutica é universal, como defendê-la, como ensiná-la, já que defesa e ensino supõe permanência? A universalidade da hermenêutica filosófica ainda não tratou até o fim o problema do conhecimento.<br>This dissertation has the objective of discovering, firstly, if it is possible to defend an universality of the philosophical hermeneutic. In a second moment, will be tried to show that this would mean for the knowledge. It is true that the question hermeneutic on the meaning of the speeches mediated it was always research object. Among the stoic ones or enter the Fathers of the Church, especially Augustine; between reformers or iluminists, the subject hermeneutic accompanied the development of the philosophical thought closely. To understand Eternal Logos that is in every man (stoic); to deepen the understanding of the Eternal Verb that enters in the time (Augustine); to understand the hidden sense in the passages difficult of the Bible (Flacius) or to watch the sense ontological starting from the fragile historical existence (Heidegger), here is the task of the hermeneutic to today. However, Gadamer should be attributed great part of the merit of elevating the philosophical hermeneutic at the level of universal. In fact, while Dilthey used the hermeneutic in the ambit of the Sciences of the Spirit, Gadamer saw that the philosophical hermeneutic extended your influences to the Sciences of the Nature. For this reason, he represents and it defends better than all the universality of the philosophical hermeneutic. However, in case it is proven the universality of the hermeneutic, a subject it will resist: if everything is unavoidably mediat and does it need an interpretation, as the knowledge will be sustained? Plus: if the hermeneutic is universal, how to defend her, how to teach her, since defense and does teaching suppose permanence? The universality of the philosophical hermeneutic didn't still treat until the end the problem of the knowledge.
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Fouche, Henry Leon. "Hermeneutiek en waarheid : 'n kritiese ondersoek na die sin van die Wirkungsgeschichte in die filosofiese hermeneutiek van Hans-Georg Gadamer." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52295.
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Thesis (PhD)--University of Stellenbosch, 2001.<br>ENGLISH ABSTRACT: Gadamer's hermeneutical philosophy is an enlightenment of consciousness that
intends to correct a false consciousness concerning the power of reason and methods.
His concept of the Wirkungsgeschichte presents his hermeneutical philosophy in a
nutshell and demonstrates that understanding is more being (Sein) than consciousness
(Bewuïstseins.
The Wirkungsgeschichte is constituted by three perspectives on the understanding of
meaning from three different regions that escape the controlling procedures of method.
The first is the experience of art where the concept of play functions as model; the
second is the experience of tradition where the concept of dialogue functions as
model; the third is the experience of speaking where the concept of translation
functions as model. These three perspectives on understanding of meaning together
constitute the concept of the Wirkungsgeschichte and their relation is like three
concentric circles with the art perspective as the inner circle. The Wirkungsgeschichte
transcends the subject-object dichotomy and demonstrates the understanding of
meaning as a single event. It is here where Gadamer's concepts of hermeneutics and
truth crystallize.
Gadamer's concept of truth is not truth as mirror in the way in which it functions in
science as the correspondence of correct judgment and reality. The kind of truth he is
concerned with, is truth as claim awareness (Angesprochenheity or truth as rock that
carries and orientates us. One reaches truth as mirror only approximately and only after
methodical procedures; while truth as rock is something that carries us, it is the claim
awareness that constantly accompanies us and sweeps us along since we participate in
it all the time.
Hermeneutics that reflects on understanding is, according to Gadamer, part of
Practical Philosophy because understanding, like Aristotle's concept of phronesis, is
orientated on the general that must become concrete in the particular. Understanding
is, like phronesis, not theoretical, but practical; the conclusion of understanding is also
not a theoretical judgment, but a decision on orientation and action as part of the
ongoing dialogue that we are. Phronesis as the concretization of the
Wirkungsgeschichte functions also fruitfully in Gadamer's response to criticism from
the perspectives of text interpretation, theory of science and critique of ideology.
The contribution of this dissertation, is to place Gadamer's claim to universality in
perspective and typify his one-sidedness as a prophetic appeal. Gadamer does not
provide a new method, nor rejects methodical procedures; he simply demonstrates
what happens before and while we approach reality methodically. His hermeneutical
philosophy is an enlightenment of consciousness which he typifies as part of the Third
Enlightenment. As Third Enlightenment his Wirkungsgeschichtliche BewuDtsein helps
to ask critical questions to science, and especially to technocracy. In this way
Gadamer's hermeneutics becomes Practical Philosophy and the Wirkungsgeschichte is
concretized in phronesis as the prudent and sensible concern with life in its striving to
deepen humaneness.<br>AFRIKAANSE OPSOMMING: Gadamer se hermeneutiese filosofie is bedoel as 'n bewussynsverheldering waarby 'n
valse bewussyn oor die mag van die rede en metodes gekorrigeer word. Sy begrip van
Wirkungsgeschichte vat sy hermeneneutiese filosofie in 'n neutedop saam en toon aan
dat verstaan meer syn as bewussyn is.
Die Wirkungsgeschichte word gekonstitueer uit drie perspektiewe op die verstaan van
sin vanuit drie onderskeie gebiede wat die kontrole van metodes ontglip. Die eerste is
die ervaring van kuns waar die begrip spel as model funksioneer; die tweede is die
ervaring van die tradisie waar die begrip gesprek as model funksioneer; die derde is
die ervaring van spreke waar die begrip van vertaling as model funksioneer. Al drie
perspektiewe op verstaan van sin konstitueer gesamentlik die begrip
Wirkungsgeschichte en hulle verhouding is soos drie konsentriese sirkels waar die
kunsperspektief die binneste sirkel vorm. Die Wirkungsgeschichte deurbreek die
subjek-objek diehotomie en toon die verstaan van sin as 'n eenheidsgebeurtenis.
Hieruit kristalliseer Gadamer se begrippe van hermeneutiek en waarheid.
Die begrip waarheid by Gadamer is nie waarheid as spieël soos dit funksioneer in die
wetenskappe as die ooreenstemming tussen die juiste uitspraak en die ding nie. Die
soort waarheid waaroor hy dit het is waarheid as aangesprokenheid of waarheid as rots
wat jou dra en oriënteer. Waarheid as spieël bereik jy eers min of meer en voorlopig na
metodiese prosedures; waarheid as rots is dit wat jou dra, dit is die aangesprokenheid
wat jou voortdurend begelei en meesleur en waaraan jy van meet af aan deel het.
Hermeneutiek wat nadink oor verstaan is vir Gadamer deel van die Praktiese Filosofie
aangesien verstaan, soos Aristoteles se begrip van phronesis, gerig is op 'n algemene
saak wat in die besondere situasie gekonkretiseer moet word. Verstaan is, net soos
phronesis, nie 'n teoretiese aangeleentheid nie, maar prakties; die slotsom van verstaan
is ook nie 'n teoretiese uitspraak nie, maar 'n besluit tot oriëntering en handeling te
midde van die voortgaande gesprek wat ons is. Phronesis as die konkretisering van die
Wirkungsgeschichte funksioneer dan ook vrugbaar in Gadamer se reaksie op die kritiek
vanuit teksinterpretasie, wetenskapsteorie en ideologiekritiek.
Die bydrae wat hierdie proefskrif lewer, is om Gadamer se universele aanspraak in
perspektief te plaas en sy eensydigheid as 'n profetiese appél te tipeer. Gadamer poog
nie om 'n nuwe metode tot stand te bring of om die metodiese benadering af te wys
nie, hy probeer ons bloot bewus maak van wat gebeur vóór en wanneer ons die
werklikheid metodies benader. Sy hermeneutiese filosofie is 'n bewussynsverheldering
wat hyself tipeer as deel van die Derde Aufklárung. As Derde Aufklarung wil sy
Wirkungsgeschichtliche Bewusstsein help om kritiese vrae aan die wetenskap, en veral
aan die tegnokrasie, te stel. In hierdie sin gaan Gadamer se hermeneutiek oor in
Praktiese Filosofie en vind die Wirkungsgeschichte sy konkretisering in die begrip van
phronesis as die verstandige omgaan met die lewe ter wille van groter menslikheid.
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Dunn, E. Anthony. "Beyond dialogue and history the hermeneutical pluralism of Anthony C. Thiselton & his metacritical use of the cross and resurrection of Christ /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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PEREIRA, LUISA RAUTER. "HISTORY AND THE DIALOGUE WE ARE: REINHART KOSELLLECK`S HISTORIOGRAPHY AND HANS-GEORG GADAMER`S HERMENEUTICS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2004. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7199@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO<br>A dissertação investiga diversas faces das relações entre
a história dos
conceitos de Reinhart Koselleck e a hermenêutica
filosófica de Hans-Georg
Gadamer. Ao propormos uma interpretação da obra de
Koselleck a luz das questões
da filosofia hermenêutica, pretendemos entender e
problematizar uma forma de
conhecimento histórico que se baseia no diálogo e no
vínculo entre passado e
presente, com vistas a abertura de novos horizontes e
perspectivas de futuro. Tal
propósito é bem realizado pelos estudos históricos de
Koselleck, mediante seu laço
teórico com a filosofia heideggeriana e inserção nas
questões políticas e sociais de
sua época, o que os torna um importante campo para
discussão no âmbito de nossa
disciplina. O vigoroso debate travado entre os autores a
respeito dos fundamentos do
conhecimento histórico revela não somente discordâncias,
mas também amplo campo
de convergências, às quais iremos abordar. Estas idéias
suscitam grande interesse
num momento em que a ciência histórica cada vez mais
parece definir seus objetivos
como a investigação da alteridade histórica. A relação
entre história e filosofia pode
nos revelar perspectivas interessantes para a disciplina
que nas últimas décadas, tem
sofrido um grande impacto de correntes da antropologia.<br>Dissertation looks into the various aspects of relations
between Reinhart
Koselleck`s history of concepts and Hans-Georg Gadamer´s
philosophical
hermeneutics. By proposing to interpret Koselleck´s work
in the light of inquiries
made by hermeneutics philosophy, we intend to comprehend
and bring into question
one form of historical knowledge that is based upon the
dialogue and the link
between past and present, with a view to opening up new
horizons and prospects of
future. Such purpose is well served by Koselleck`s
historical studies, be it through
their theoretical ties with the Heideggerian philosophy or
their insertion into the
political and social questions of his days, whereas they
also make up a major
discussion topic within our discipline. These authors`
strong argument on the
fundamentals of historical knowledge shows not only
dissent, but a wide field of
consent as well, which will both be approached here.
Authors` ideas are of much
interest just when historical science increasingly seems
to state its purpose as an
inquiry into historical otherness. The relation between
history and philosophy may
disclose interesting prospects for the discipline, which
has greatly experienced the
impact of anthropological trends in the latest decades.
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Cruz, Natalie Oliveira da. "A ética como fundamento ontológico da compreensão em Gadamer." reponame:Repositório Institucional da UCS, 2016. https://repositorio.ucs.br/handle/11338/1795.
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Este trabalho tem como tema central a hermenêutica filosófica de Hans-Georg Gadamer. O objetivo geral deste é investigar a possibilidade de se compreender a ética como fundamento ontológico da compreensão, tendo em vista que a hermenêutica gadameriana desenvolve-se no âmbito da filosofia prática. Para tornar isso mais evidente, começaremos a nossa investigação apresentando alguns conceitos fundamentais da hermenêutica filosófica, assim como algumas das suas raízes históricas. Analisaremos o conceito de compreensão que, para Gadamer, deixa de ser um problema epistemológico passando a ser uma questão ética. A partir disso, veremos que Gadamer remete a sua hermenêutica à tradição grega do pensamento ontológico, ao compreender que esta, desde o princípio, soube reconhecer que toda busca por conhecimento, por ser uma disposição natural do homem, é originalmente um fenômeno moral. Logo, com o intuito de reconquistar o sentido original do fenômeno hermenêutico, seu sentido ontológico, perdido nos desvios metodológicos das ciências modernas, ele retoma o conceito de phrónesis aristotélica para servir de modelo à virtude reflexiva hermenêutica. Resgata também a dialética socrático-platônica para ressaltar a primazia da pergunta e a importância do diálogo no processo do conhecimento. Portanto, para Gadamer, a hermenêutica é o modo de ser do ser humano que, ao buscar compreender o mundo, se vê diante da oportunidade de compreender a si mesmo. Compreender é reconhecer; é atitude de quem sabe que não sabe e deseja saber e que adota a postura de abertura e dialoga com o outro. A compreensão por ser originalmente dialógica, reconhece o outro como parceiro imprescindível na busca por conhecimento, desvelando, assim, o seu verdadeiro fundamento ontológico: a ética.<br>Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2017-03-08T17:51:06Z
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Previous issue date: 2017-03-08<br>This text has its main theme the philosophical hermenutics of Hans-Georg Gadamer. The main aim is to investigate the possibility of understanding ethics as the ontological foundation of comprehension, given that the Gadamer’s hermeneutics develops itself in the range of practical phylosophy. To make this more evident, we will begin our investigation by presenting some fundamental concepts of philosophical hermeneutics, as well as some of its historical roots. We will analyze the concept of comprehension which, for Gadamer, ceases to be an epistemological problem and becomes an ethical issue. Based on this work we will be able to see that Gadamer relates his hermeneutics to the Greek tradition of ontological thinking by understanding that since the beginning he has recognized that the whole search for knowledge being a natural disposition of man, was originally a moral phenomenon. Therefore, in order to reconquer the original meaning of the hermeneutic phenomenon, its ontological meaning, lost in the methodological deviations of the modern sciences, it retakes the concept of Aristotelian phronesis to serve as a model for the hermeneutic reflexive virtue. It also rescues the Socratic-Platonic dialectic to emphasize the primacy of the question and the importance of dialogue in the process of knowledge. Thus, for Gadamer, hermeneutics is the way of being of the human being who, in seeking to comprehend the world, finds himself faced with the opportunity to comprehend himself. To comprehend is to recognize; it is the attitude of those who know they do not know and want to know and who adopt the opening posture and dialogue with the other. The comprehension because it is originally dialogic, recognizes the other as an essential partner in the search for knowledge, thus revealing its true ontological foundation: ethics.
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Palazzi, Nogues de Trujillo Cristian. "La pregunta por la ética en la hermenéutica de Hans-Georg Gadamer." Doctoral thesis, Universitat de Barcelona, 2015. http://hdl.handle.net/10803/319445.
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Esta tesis tiene por objeto reseguir la pregunta por la ética en la hermenéutica de Hans-Georg Gadamer (1900-2001). La intención de esta tesis, por tanto, es ampliar la comprensión de la filosofía gadameriana situando a la ética en el centro de la investigación. Para demostrarlo este trabajo se plantea un doble reto: primero, agrupar y tematizar todos aquellos textos, esparcidos a lo largo de la extensa obra completa de Gadamer, que incluyan reflexiones éticas relevantes; segundo, poner en evidencia la importancia de la filosofía práctica dentro de la hermenéutica gadameriana. A lo largo de esta tesis la obra Gadamer es considerada como un todo orgánico que no responde únicamente a los postulados de la filosofía del lenguaje y de la teoría del conocimiento, sino que, al contrario, muestra numerosas facetas, algunas muy poco exploradas, que relacionan íntimamente ética y hermenéutica. A tal efecto, la presente tesis muestra las conclusiones de la reflexión ética de Gadamer, resigue algunos de los debates que suscitó en vida su pensamiento y, finalmente, esboza la importancia de la ética hermenéutica gadameriana en el desarrollo de las éticas aplicadas.<br>The purpose of this thesis is to trace the question of ethics in the hermeneutics of Hans-Georg Gadamer (1900-2001). Therefore, the intention of this thesis is to expand our understanding of Gadamer’s philosophy by situating ethics at the core of the inquiry. To prove this, the study has a twofold goal: first to group and sort all the texts scattered throughout Gadamer’s extensive oeuvre which include relevant ethical reflections; and secondly to spotlight the importance of practical philosophy within Gadamer’s hermeneutics. Throughout this thesis, Gadamer’s work is regarded as an organic whole which does not solely reflect the postulates of the philosophy of language and the theory of knowledge but instead, to the contrary, shows numerous facets, some of them as yet largely unexplored, which closely associate ethics and hermeneutics. To this end, this thesis shows the conclusions of Gadamer’s ethical reflection, traces some of the debates his thinking sparked during his lifetime, and finally sketches the importance of Gadamer’s hermeneutic ethics in the development of applied ethics.
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Oliva, Mirela. "Das innere Verbum in Gadamers Hermeneutik /." Tübingen : Mohr Siebeck, 2009. http://d-nb.info/992561221/04.
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Riis, Anita Holm. "Kulturmødets hermeneutik : en filosofisk analyse af kulturmødets forudsætninger /." Højbjerg : Univers, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015721521&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Littlejohn, Murray Edward. "Contemporary Confessions: Philosophical Engagements With Saint Augustine’s Confessions." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108584.
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Thesis advisor: Richard Kearney<br>By the 20th century the Confessions had become a “classic” of western civilization, yet it seems to elude any easy explanation and categorization. While scholars of Late Antiquity puzzled over the nature, structure, and meaning of the work, a parallel reception was occurring by some of the most original thinkers across both traditions of Contemporary philosophy, including Ludwig Wittgenstein, Martin Heidegger, Hannah Arendt, Hans Jonas, Karl Jaspers, Hans-Georg Gadamer, Paul Ricoeur, Jean-Francois Lyotard, Jacques Derrida, Jean-Luc Marion, Jean Louis Chrétien and Stanley Cavell. This study will focus on four of these thinkers, Wittgenstein, Gadamer, Ricoeur and Marion, and the ways that the Confessions has influenced their attempts to address fundamental questions on subjects ranging from time and memory to history and hermeneutics, evil and the will, the self and personal identity, language and narrative, conversion, skepticism and materialism, God and onto- theology, and ultimately the very practice of philosophy itself, its autobiographical and especially its confessional character. In turn, this study also asks whether the engagements of these highly original contemporary philosophers can uncover new dimensions of this highly original work that has been read and interpreted throughout a centuries-long history of reception. The hermeneutic wager is that the past illumines the present philosophical terrain, but also that present insights allow us to read a classic text of the past with new understanding. This study will benefit from the interconnected nature of the problems that these writers confront, in their “family resemblance” of shared affinities and marked differences. Chapter One, “Scholarly Engagements: A Problematic Classic,” introduces some of the key interpretive problems which arose in the course of a century of scholarly engagements, including occasion, veracity, composition, and sources of Saint Augustine’s Confessions. Chapter Two “The Early Wittgenstein: Tractatus, Testimony and Confession” discusses the confessional philosophy of Ludwig Wittgenstein, and the deep affinities he shared with Saint Augustine in his life and his first major work, the Tractatus Logico-Philosophicus (1922), despite its reception and use as a foundational for Logical Empiricism and its spirited offspring. Chapter Three: “The Later Wittgenstein: Philosophical Investigations as Philosophical Confession” discusses the influence of Saint Augustine on Wittgenstein’s second major work, the Philosophical Investigations (1953), which uses a quotation from the Confessions as a point of departure for his own philosophical confession of errors and temptations. Chapter Four “Saint Augustine and Gadamer: Hermeneutic Anticipations and Affinities” discusses the hermeneutical insights of Saint Augustine, through the ways he encountered or struggled with texts in the Confessions, as well as through his idea of the “inner word” which would be for Gadamer the foundation of a philosophical hermeneutics. Chapter Five, “Ricoeur: Sin, Time, Memory, and Narrative” discusses Ricoeur’s engagement with Saint Augustine on the question of evil as well as his appropriation of the Augustinian aporia of time from the Confessions as pivotal for his narrative turn. Chapter Six, “Jean-Luc Marion’s Confessions” lays out Marion’s phenomenological unfolding of the Confessions beyond and before metaphysics, offering his reading of six dimensions of the inaccessibility of the self explored by Saint Augustine in the Confessions. This study will conclude by highlighting the themes that have suggested themselves across the many readings of this classic text<br>Thesis (PhD) — Boston College, 2019<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Philosophy
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Capaccio, John S. "Blood and soil : an examination of the authority of tradition /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?index=0&did=1126785931&SrchMode=1&sid=3&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1166636826&clientId=11238.
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Thesis (Ph. D.)--University of Oregon, 2006.<br>Typescript. Includes vita and abstract. Includes bibliographical references (leaves 145-147). Also available for download via the World Wide Web; free to University of Oregon users.
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Bell, Nathan M. "The Green Horizon: An (Environmental) Hermeneutics of Identification with Nature through Literature." Thesis, University of North Texas, 2010. https://digital.library.unt.edu/ark:/67531/metadc30435/.
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This thesis is an examination of transformative effects of literature on environmental identity. The work begins by examining and expanding the Deep Ecology concept of identification-with-nature. The potential problems with identification through direct encounters are used to argue for the relevance of the possibility of identification-through-literature. Identification-through-literature is then argued for using the hermeneutic and narrative theories of Hans-Georg Gadamer and Paul Ricoeur, as well as various examples of nature writing and fiction.
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Rebengiuc, Tudor. "The Nature of Language in Orthodox Church Architecture: A Hermeneutical Approach." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1282169753.
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Della, Zazzera Anthony. "Rationality, Impossibility, and Analogy: Gadamer's Hermeneutics and the "Theological" Turn in French Phenomenology." Thesis, Université d'Ottawa / University of Ottawa, 2020. http://hdl.handle.net/10393/40898.
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In contemporary, French phenomenology, a debate has arisen concerning whether phenomenology can allow for a certain kind of “theological” consideration. In particular, Jean-Luc Marion argues that the potential of the reduction has not been fully explored and that a full reduction to pure givenness in fact allows one to give an account of the paradoxical experience of the impossible beyond experience, which is described as a phenomenon of revelation and may include a Revelation of God. Marion’s claims have been considered contentious. As I interpret it, the debate plays out between 1) those who also admit that phenomenology can occasion a form of “theological” consideration, but maintain, unlike Marion, that it remains a more existential affirmation of the impossible beyond experience, represented by Jacques Derrida and John Caputo, and 2) those who refuse any role for this impossible beyond experience within phenomenology (and perhaps more generally), and insist that phenomenology be preserved as an essentialist science of the appearances, represented by Dominique Janicaud. I take the positions of Derrida and Caputo, on the one hand, and Janicaud, on the other, to each entail extreme consequences that ought to be avoided—the former resulting in a form of irrationalism and the latter converting phenomenology into a form of pragmatism. Furthermore, I find Marion’s basic claim, that the impossible beyond experience ought to have a role in shaping finite experience, to be worth investigating further. However, Marion concedes too much to the deconstructive position of Derrida and Caputo at the outset, and so I find that the philosophy of Hans-Georg Gadamer provides an opportunity to correct some of the deficiencies in Marion’s position, but also argue to a similar end as he does. I find that Gadamer’s position incorporates an implicit analogical structure between rational experience and the impossible, thereby permitting one to maintain the impossible as impossible, but also affirm a certain possibility for understanding it.
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Pwongo, Bope Libère. "Se comprendre historiquement : Enjeu herméneutique du rapport au texte et à la tradition. Gadamer versus Ricoeur." Thesis, Poitiers, 2013. http://www.theses.fr/2013POIT5010.
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À notre connaissance, Ricoeur et Gadamer n'ont peut-être jamais véritablement débattu sur leur conception respective de la nature et de la tâche herméneutiques. Il semble que ce débat soit souhaitable, voire urgent. Si Ricoeur a toujours témoigné un grand intérêt pour l'herméneutique philosophique de celui qu'il appelait « mon maître » et dont il discutait les thèses, il est frappant de constater que Gadamer ne s'est contenté que de très vagues allusions aux enjeux herméneutiques de l'oeuvre du philosophe français. Il nous revient aujourd'hui de circonscrire le cadre de ce dialogue et d'en déterminer les conditions de possibilité. Il n'est pas sûr, comme le soutiennent de nombreuses études, qu'il faille reconduire l'enjeu de ce débat au ressort supposé fondamental : d'une part, l'opposition entre l'exigence des méthodes et des règles d'interprétation, seules susceptibles de garantir la scientificité de l'acte d'interprétation ; et, d'autre part, la revendication d'une visée originellement ontologique du phénomène de la compréhension, incapable par essence d'échapper, sans aucune possibilité de se défendre, à l'accusation de l'arbitraire subjectif. C'est pourquoi, se tenant à distance de ces présuppositions - quelque motivé qu'elles soient -, la présente thèse suggère plutôt que la possibilité du dialogue entre Ricoeur et Gadamer est fonction de la capacité à parcourir préalablement, et avec une grande patience, le long détour qu'emprunte l'un et l'autre herméneute : il n'y a de dia-logue que si ce dont il est question est médiatisé par la « chose même » qui, nous le croyons, est irréductible à l'opposition entre « méthode » et « non-méthode ». Car, la « chose même », c'est le sens en tant qu'horizon vers lequel s'achemine tout procès d'interprétation ou de compréhension. En ce sens, nous soutenons que la notion gadamérienne de l'expérience herméneutique trouve son meilleur allié dans la catégorie ricoeurienne de l'appropriation du monde que le texte déploie et découvre au lecteur. Chez l'un comme chez l'autre, l'enjeu fondamental est la quête de compréhension de soi du « sujet », c'est-à-dire, élargissement et accroissement de son horizon de sens mais dont le rapport à l'histoire demeure somme toute problématique. C'est que, d'un côté, la compréhension de soi n'est pas affranchissement à l'égard de cette part brumeuse de l'histoire qui nous constitue ; de l'autre côté, elle ne peut se dire que dans les limites et à l'intérieur de l'historicité constitutive de notre horizon langagier<br>To our knowledge, Ricoeur and Gadamer may have never really discussed in their respective understanding of the nature and the hermeneutical task. It seems that this debate is desirable, even urgent. If Ricoeur has always shown great interest in the philosophical hermeneutics of the man he called "my master" and that he discussed the thesis, it is striking that Gadamer contents itself with vague allusions to hermeneutic stakes of the work of the French philosopher. It is our today's responsibility to define the framework of this dialogue and to determine the conditions of possibility. It is not clear, as argued by many studies, we should renew the challenge of this supposed spring fundamental debate: on the one hand, the conflict between the requirement of the methods and rules of interpretation only likely to ensure the scientific nature of the act of interpretation, and, on the other hand, the demand of an ontological aim originally referred to the phenomenon of understanding, in essence unable to escape without any opportunity to defend himself, the charge of subjective arbitrariness. Therefore, standing away from these assumptions - they are some reasons - this thesis suggests rather that the possibility of dialogue between Gadamer and Ricoeur is based on the ability to go before, and with great patience, along the detour borrowed by both hermeneutist: there is the dia-logue if, and only if, what it referred to is mediated by the "thing itself " which, we believe, is irreducible to the opposition between "method" and " non- method". Because the "thing itself» is defined as the Horizon towards which moves any interpretation or understanding trial. In this sense, we argue that Gadamer's notion of hermeneutic experience is his best ally in the Ricoeur's category of the appropriation of the world that the text unfolds and the reader discovers. In one as in the other, the fundamental issue is the quest for self-understanding of the "subject" that is to say, enlargement and increasing its horizon of meaning but whose relationship to history any way remains problematic. It's that on the one hand, self-understanding is not freedom from the foggy part of the story that makes us; on the other hand, it can be said only within the limit and within the constitutive historicity of our linguistic horizon
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Gedicks, Frederick M. "Fixed Constitutional Meaning and Other Implausible Originalisms." BYU ScholarsArchive, 2018. https://scholarsarchive.byu.edu/etd/7704.
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Public-meaning originalists contend that judges properly interpret the Constitution only when they discover and apply its “original public meaning”—how the public understood the Constitution at the time it was adopted. Public-meaning originalism is premised on the “fixation thesis”—the meaning of any constitutional text is fixed when it is adopted. Concerns of the present, therefore, cannot affect constitutional meaning. Public meaning originalists acknowledge that the search for the fixed original meaning is not always successful, but it is always ontologically “there” to be found, even if epistemologically we sometimes fail to find it. The fixation thesis underwrites the powerful rhetoric of fidelity originalists deploy against nonoriginalists. Originalists insist that judges who interpret the Constitution using nonoriginalist approaches are “making up” constitutional meaning. But if original public meaning does not exist in the past as a fact which present interpreters can objectively retrieve, public-meaning originalists are equally guilty of “making it up.” The public-meaning enterprise thus rises or falls with its ontological claim that original public meaning is a fact in the past which anyone from the present can recover and apply without altering its objective character. Most public-meaning originalists have ignored the philosophical hermeneutic thesis that any investigation of the past is also shaped by the perspective of the interpreter in the present; the meaning of any text is mutually constituted by past and present. In this view, meaning does not exist in the past as a fact, but is created by the very interpretive effort to find it. Only two public-meaning originalists have defended the fixation thesis against this critique. Keith Whittington rejected it outright in his early work, while Lawrence Solum recently argued its compatibility with fixation. Both arguments fail. “Fixed constitutional meaning” and the other purported objectivities in which public-meaning originalists wrap their theory are no less touched by interpretive subjectivity than the theories new originalists attack. Like all human inquiries into proper action in particular situations, constitutional interpretation is necessarily affected by particularities of the judge, the issue before her, and their relation to constitutional history and contemporary constitutional imperatives. None of this is subject to adjudication by a priori rule or objective method, as public-meaning originalists imagine.No one is “faithfully” interpreting the Constitution in the way public-meaning originalists imagine. Everyone is doing the same interpretive thing, trying to connect the exigencies of the present with a document more than two centuries in force. The fixation thesis is false.
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Wang, Shang-wen, and 王尚文. "The Dialogical Play of Truth--On the Nature of Hermeneutic Experience in Hans-Georg Gadamer''s Philosophical Hermeneutics." Thesis, 1999. http://ndltd.ncl.edu.tw/handle/26223619797025076361.
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碩士<br>國立臺灣大學<br>哲學研究所<br>87<br>In this thesis the concept of "hermeneutic experience" (hermeneutische Erfahrung) in Hans-Georg Gadamer''s "philosophical hermeneutics is investigated." One main purpose of Gadamer''s philosophical hermeneutics is to find out an approach, which is not dominated by the viewpoint of truth in natural sciences, to reach the self-understanding of truth in human sciences (Geisteswissenschaften), and hermeneutic experience this key concept can offer it right.
We discuss the concept of hermeneutic experience from three aspects. First, we study "experience of art" as a typical phenomenon of hermeneutic experience. In experience of art, we see that "experience" is not what an interpreter as a "subject", who has a kind of ability by himself to experience, obtains, but what the interpreter shares in the "play", which is the mode of being of a work of art, i.e. truth. The real "subject" in the experience of art is the work of art, not the interpreter. Second, we investigate the concept of "experience" and indicate that the nature of experience is the openness to the new experience in the future and the negation to the old one in the past, and then one grows on this "path of experiences." Hermeneutic experience contains not only this nature of experience, but a reciprocity between interpreter and his object, i.e. is as "the experience of the Thou." Finally, we indicate that the mission of hermeneutics is the dialogue, in which the "question" has the primacy, with tradition (Ueberlieferung). Only in this "dialectic of question and answer" can tradition show its truth.
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Glanvill, Baron Angus Paul. "Flush with meaning: philosophical hermeneutics in Samuel Beckett’s Watt and William S. Burroughs’s naked lunch." Thesis, 2017. https://hdl.handle.net/10539/24533.
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A thesis submitted to the Faculty of Humanities, University of the Witwatersrand, in fulfilment of the requirements for the degree of Master of Arts, Johannesburg, 2017<br>Hans-Georg Gadamer’s philosophical hermeneutics has been ascribed a conservative position in relation to textual interpretation. I wish to explore what effect radical texts (texts which challenge Gadamer’s definitions of textuality) have upon philosophical hermeneutics. I chose to work with Watt by Samuel Beckett and Naked Lunch by William S. Burroughs because both texts challenge assumptions surrounding meaning and understanding, two key facets of philosophical hermeneutics. Both novels illustrate the effect of fragmented historical horizons upon the interpretative process. This observation is accessible through Gadamer’s descriptive theory and allows the interpretation of both Watt and Naked Lunch to engage with the meta-hermeneutic concerns in both avant-garde texts. The close-reading of both novels will illustrate how they challenge Gadamer’s notion of play between horizons, and I will show this to be productive for both interpretative understanding as well as responding to Gadamer’s critics. It is my contention that Gadamer’s theoretical description offers a unique way to read Watt and Naked Lunch but crucially, philosophical hermeneutics is indelibly changed by an interaction with these two novels.<br>XL2018
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Friesen, Henry. "Phronesis, Tradition, Logos and Context: a Reading of Gadamer's Philosophical Hermeneutics." Thesis, 2000. http://hdl.handle.net/10756/288467.
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Rodier, Dany. "Hans-Georg Gadamer et l'herméneutique théologique : idées directrices pour la compréhension de soi de la théologie." Thèse, 2008. http://hdl.handle.net/1866/7940.
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Skutches, Gregory M. "Negotiating pedagogical conflicts : philosophical hermeneutics and the college writing course /." Diss., 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3010431.
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Hung, Hsiao-hui, and 洪小暉. "The Fusion of the Subject and the Object in Hans-Georg Gadamer's Philosophical Hermeneutics." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/23678845143758193152.
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碩士<br>東吳大學<br>英文學系<br>93<br>This thesis discusses the controversial issues of subjective or objective interpretation in hermeneutics after Descartes separates subject and object. Based on Gadamer’s philosophical hermeneutics, the new connection between subject and object is established. In the turmoil from Cartesian dualism, early hermeneutics emphasizes a reader’s objective interpretive methodology. There are some contributions and contradictions to hermeneutics from Schleiermacher, Dilthey and Betti. This thesis first applies Gadamer’s “the concept of play” as the connection of the reader and the text. In the world of game, the positions of subject and object only seem to be reversed. However, examining Gadamer’s definitions of each element in the world of game makes the demarcation between subject and object from vague to clear. Next, referring to some concepts in the first part of Truth and Method, this thesis then associates the world of game with the life world. Thus, the subjective interpreting reader can maintain both personal particularity and objective communal universality. The conflict between subjective interpretation and objective interpretation is then resolved. Therefore, subjectivity and objectivity coexist.
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Krahn, Ryan. "Gadamer's Fusion of Horizons and Intercultural Interpretation." Thesis, 2009. http://hdl.handle.net/10214/2006.
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Taking as its central motif Hans-Georg Gadamer’s claim that “the true locus of hermeneutics is [the] in-between,” this thesis defends Gadamer’s concept of the fusion of horizons as radically interstitial against recent allegations that link his project to Romantic interpretive commensurability. Distancing Gadamer’s philosophical hermeneutics from both the Romantic hermeneutical approach and the incommensurabilist alternative proposed by John D. Caputo, this study reassesses Gadamer’s contributions toward understanding the other in a manner that avoids both imperious reductions and hyperbolic valorizations of the other’s alterity. Extending this discussion to cross-cultural interpretation, this thesis concludes by arguing for the fusion of horizons as a model for conceiving a new postcolonial space, irreducible to the commensurabilism of colonialism and the incommensurabilism of nativism. To this end, Gadamer is brought into discussion with Homi K. Bhabha, whose work on cultural hybridity offers a striking parallel with Gadamer’s fusion of horizons.
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Eberhard, Philippe. "A medial reading of Hans-Georg Gadamer's hermeneutics and some theological implications /." 2002. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3048375.
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Yang, Chien-hsiung, and 楊健雄. "Understanding and Education--By view of the Hans-Georg Gadamer''s hermeneutics as an example." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/98056482108458285889.
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Castro, Melânia de Fátima Costa Pereira. "O problema da linguagem na hermenêutica filosófica de Gadamer." Master's thesis, 2018. http://hdl.handle.net/10400.3/4794.
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Mestrado, Filosofia Contemporânea (Valores e Sociedade), 28 de maio de 2018, Universidade dos Açores.<br>Pretendemos com a presente dissertação abordar a problemática da linguagem na hermenêutica filosófica de Hans-Georg Gadamer, na sua obra Verdade e Método, de 1960. A questão fundamental é determinar a partir de uma hermenêutica crítica qual é a natureza da compreensão linguística. Alega-se que o estudo da conceção gadameriana da linguagem pode contribuir para complementar estudos científicos e para uma melhor compreensão histórica da conceção de homem e do que é vivenciar a experiência existencial. Mediante o exposto, podemos concluir que a linguagem exige um esforço de interpretação e de compreensão sob diferentes perspetivas, pois trata-se de uma realidade que não se reduz só à interpretação realizada pelos estudos filológicos ou neurolinguísticos, porque também possui uma dimensão fenomenológica que pode ser adequadamente captada através de uma perspetiva hermenêutica.<br>ABSTRACT: The purpose of this study is to address the problem of language in the philosophical hermeneutics of Hans-Georg Gadamer, in his work Truth and Method of 1960. The fundamental question is to determine through critical hermeneutics what the nature of the linguistic understanding is. It is argued that the study of the Gadamerian conception of language can contribute to complement scientific studies and also to a better historical understanding of the conception of man, and of what it is to undergo an existential experience. Considering the above mentioned approach, we can conclude that language requires an effort of interpretation and understanding under different perspectives, because it is a reality that cannot be reduced to the interpretation performed by philological or neurolinguistic studies, given that it also has a phenomenological dimension that can be adequately captured through an hermeneutic perspective.
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"實踐與理解: 伽達瑪論主體性與自我認識". Thesis, 2007. http://library.cuhk.edu.hk/record=b6074397.
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王耀航.<br>論文(哲學博士)--香港中文大學, 2007.<br>參考文獻(p. 200-203).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2007.<br>Can kao wen xian (p. 200-203).<br>Wang Yaohang.