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Dubinina, Vira. "The structure of hermeneutic experience." Grani 23, no. 3 (March 4, 2020): 57–63. http://dx.doi.org/10.15421/172025.
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The applied aspects of philosophical hermeneutics in connection with the formation of a special hermeneutic space in modern humanitarian culture are considered. The concept of meaning and understanding inherent in the ancient philosophical tradition is analyzed, the terminological aspects of the concept of understanding in its practical plane are considered. The hermeneutic method and its use in the analysis of specific semantic formations is associated with the concept of metaphor, which can be considered as a mediastinum of hermeneutic experience.Hermeneutics is a special aspect or turn in the development of European philosophy, which includes all other levels: ontology, epistemology, transcendental phenomenology and language philosophy. It is language that is the source from which the very possibility of hermeneutics arises. Language is the medium of hermeneutic comprehension of the world and today we observe in modern philosophy the situation of the formation of hermeneutical environment, a special semantic space in which we comprehend all the philosophical systems of the past and present.The hermeneutics constantly raises the question: is understanding possible in principle? It is not even a matter of whether we can understand Hesiod or the Bible. The question is whether we can understand ourselves and what this actually means. How adequate is the expressed meaning to the subject himself? The fundamental basis of hermeneutics, its ability and its necessity is the presence of external and internal in a word, speech, sign, etc. The presence of hidden meaning, metaphoricality, connotations, polysemy, personal meaning, etc. – this makes hermeneutics possible, even regardless of its real achievements. Here the principles of F. Schleiermacher are quite appropriate: 1. Everything that is subject to interpretation should be determined only from the language of the author and the original circle of readers. 2. The meaning of every word in a given place should be determined by its connection with the meaning of the context. For example, the Greek logos may mean, in various contexts, reason and law, prose and the Savior, which is, in general, a traditional problem of translation and translators.As a result, it should be noted that the problem of stratification of hermeneutic experience is fundamental for understanding the very essence of hermeneutics. This experience is not a separate form of it, at present we can talk about the fact that it permeates all humanitarian knowledge, which allows us to talk about the formation of a special hermeneutic cultural, semantic, semantic space in which any person should make sense. This attitude allows a completely different look at the role and tasks of hermeneutics on the way of turning it into a universal philosophical methodology.
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Pathirane, Henrik. "Philosophical Hermeneutics and Urban Encounters." Open Philosophy 3, no. 1 (September 1, 2020): 478–92. http://dx.doi.org/10.1515/opphil-2020-0136.
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AbstractThe paper applies Gadamerian hermeneutics to everyday situations of nonverbal social interaction in the urban space. First, relevant aspects of urban encounters are briefly discussed with philosophical hermeneutics’ relation to nonverbal communication and bodily understanding. Second, hermeneutic understanding is presented as conversation, and the ethical implications of hermeneutics are articulated: as philosophical practice, Gadamerian hermeneutics is about intensifying the voice of the other. There is a demand for mutual openness towards otherness. Connected to this attitude required for hermeneutic encounters are the ideas of a cosmopolitan public sphere and an inclusive hermeneutic community. After attending to these, the value of specifically urban encounters can be articulated. Urban context and built environment can in good circumstances assist in encountering the other hermeneutically. The passing communicative situations can be negotiations of meanings and values, instances of public sphere. The urban mass society with its crowds has potentiality to enact an inclusive hermeneutic community. To conclude, the consequences of our failures to engage hermeneutically with each other are discussed in a plea for hermeneutic openness.
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Дубініна Віра Олександрівна. "ГЕРМЕНЕВТИЧНА ІНТЕРПРЕТАЦІЯ ЯК ПОРЯДОК ДИСКУРСУ." International Journal of Innovative Technologies in Social Science, no. 4(25) (May 31, 2020): 3–7. http://dx.doi.org/10.31435/rsglobal_ijitss/31052020/7054.
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The modern philosophical hermeneutics is considered in the context of ideas about the transformation of discursive practices and their influence on the formation of philosophical theories. Hermeneutics as a theory of understanding and interpretation itself acts as a family of discursive strategies, conditionally combined into a single whole and representing a new type of communication with the primary source of philosophical knowledge, which is especially important for understanding its individual components. The relationship of philosophical hermeneutics with the philosophy of language and the theoretical uncertainty of the most important elements of hermeneutic discourse are shown. In this article, we combine the idea of philosophical hermeneutics, as it developed in German philosophy of the XIX-XX centuries. with the notion that every philosophical theory, not to mention philosophical directions, develops, establishes a new, own order of discourse and that it is philosophical hermeneutics that is this new order that is somehow present in all directions of twentieth-century philosophy without exception: phenomenology, analytical philosophy, Marxism, psychoanalysis, etc. This interpretive discourse penetrates the flesh and blood of modern philosophy, being its quintessence and main motive.One can imagine the space of interpretation as a certain common space of the collective unconscious in which each interpreter, as a dreamer, moves along its own path, i.e. this interpreter’s dream is something larger, larger than what each of us sees in a dream. Then the figure of the coordinator, meta- interpreter, moderator, standing above individual interpretations, arises or becomes in demand.For all its ambiguity and vagueness of its theoretical foundations, philosophical hermeneutics undoubtedly seeks to constitute itself as a discursive norm, absorbing and subjugating all other speech practices. This allows us to talk about the hermeneutic paradigm of modern philosophy, the ideal of discourse, developing since antiquity and finding its embodiment and resolution in a wide range of modern philosophical theories. In a certain sense, one can speak of hermeneutics as a specific agent that penetrates into the very depths of interpretation schemes and methodologies. Perhaps this position of hermeneutics may cause criticism and suspicions of inescapable totality and peculiar repressiveness if the very nature of hermeneutic discourse did not contradict this point of view. Hermeneutics, by definition, opposes any violence against interpreted material, striving to reflect the whole spectrum of possible meanings and definitions.
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Settembre Blundo, Davide, Anna Lucia Maramotti Politi, Alfonso Pedro Fernández del Hoyo, and Fernando Enrique García Muiña. "The Gadamerian hermeneutics for a mesoeconomic analysis of Cultural Heritage." Journal of Cultural Heritage Management and Sustainable Development 9, no. 3 (August 5, 2019): 300–333. http://dx.doi.org/10.1108/jchmsd-09-2017-0060.
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Purpose The purpose of this paper is to explore the application of a hermeneutic-based approach as innovative way to study the Cultural Heritage management in a mesoeconomic space. Design/methodology/approach The paper builds a theoretical framework based on the analysis of relevant literature in the field of cultural economics, heritage economics and conservation and restoration techniques. Then, after having defined the conceptual hypothesis, a hermeneutical interpretative model is designed for the analysis of the processes of Cultural Heritage management with particular regard to the strategies of stakeholder engagement. Findings The research shows how the mesoeconomic space is that border area where it is possible to solve more easily the conflicts that arise as a result of the different expectations of stakeholders. Hermeneutical analysis, applied in iterative form, allows us to find common connections, points of contact and convergences between the interpretative horizons of the various stakeholders. Practical implications The application of the interpretative model allows the identification of the expectations of stakeholders, improving the knowledge of the tangible and intangible attributes of works of art, in order to design appropriate interventions of restoration, conservation and valorization. Social implications The new model of analysis, based on hermeneutic methodology, is designed to understand and describe the social and economic relations between the different stakeholders involved in the management of Cultural Heritage. Originality/value This paper examines for the first time the Cultural Heritage sector within the mesoeconomic area between the micro and the macroeconomy. In addition to this mesoeconomic analysis and conceptual approach, the authors introduce as methodology the economic hermeneutics that represents an innovative tool in the field of economic and business disciplines.
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Lehtinen, Sanna. "B. Janz, Place, space and hermeneutics." Phenomenological Reviews 4, no. 1 (2018): 35. http://dx.doi.org/10.19079/pr.4.1.35.
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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 image theory Gadamer opens up an array of opportunities for the analysis of iconic practices in all their variety: from science to theater.Keywords: Gadamer, image, philosophical hermeneutics, space, agency, social icons Matyti paveikslą – būti pasaulyje: vizualumo, erdviškumo ir veikumo sąryšiai filosofinėje hermeneutikoje Ilya Inishev, Yuliya Biedash Santrauka Straipsnis skirtas atskleisti hermeneutinės paveikslo sąvokos euristinį potencialą šiuolakinėje vizualinėje kultūroje. H. G. Gadameris analizavo paveikslą kaip vizualinį, erdvinį ir socialinį reiškinį, išplėsdamas ir sykiu transformuodamas įprastą ikoninio patyrimo sampratą. Paveikslas pirmiausia yra ne estetikos ar meno kritikos tyrinėjimo objektas, o socialinis reiškinys, kuris turi būti vertinamas su jo realiais ir įsivaizduojamais požymiais bei sąryšiais su gyvenamojo pasaulio struktūromis. Savo paveikslo teorijoje suliedamas meno ir gyvenimo ribas, Gadameris atveria aibę galimybių analizuoti pačias įvairiausias vaizdines praktikas – nuo mokslo iki teatro. Pagrindiniai žodžiai: Gadamer, paveikslas, filosofinė hermeneutika, erdvė, veikumas, socialinės ikonos.
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Guelke, Leonard. "Science, Space and Hermeneutics, Hettner-Lecture 2001." Canadian Geographer/Le G?ographe canadien 48, no. 1 (March 2004): 87–88. http://dx.doi.org/10.1111/j.1085-9489.2004.bkrev04.x.
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N. Ye., Donii. "Hermeneutics as a methodology of sociohumanities." Scientific Herald of Sivershchyna. Series: Education. Social and Behavioural Sciences 2020, no. 2 (December 21, 2020): 80–93. http://dx.doi.org/10.32755/sjeducation.2020.02.080.
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The author of the article draws attention to the fact that the relevance of the research is due to the need to describe hermeneutics as a method of humanitarian knowledge and methodology that is most often used in the sociohumanities, as well as the fact about the borer of XX-XXI centuries which raised to a new level of humanitarian knowledge under the slogan of anthropological appeal. The purpose of the research is to identify the main specific features of hermeneutic methodology in the space of sociohumanities. The results of the study. The method of hermeneutics unfolds gradually and among the practical and theoretical needs that influenced its development are: the demands of ancient Greek society; transformation of Christianity into the dominant religion; separation in modern times, in independent scientific fields, politics, economics, psychology, etc.; demand for translations from classical dead languages into living languages of literary, philosophical and historical monuments; actualization of interest in history, linguistics in connection with the awareness of the importance of preserving the authority of humanitarian knowledge. It is also noted that the method of hermeneutics received a powerful impetus for the further “occupation” of new areas due to the transformation of social space into an information society, where communication and dialogue began to determine the success of the results of such interaction. Conclusion. At the time of its origin, hermeneutics was presented as the art of interpreting and understanding texts, and over time it became seen as a variant of the search for truth and a scientific method. Tracing the development of hermeneutics, it is indicated that hermeneutics has never been an abstract theory, but has always accompanied the social activities of people to find solutions to life’s issues. The special popularity of hermeneutics is that it is recognized as an effective universal sociohumanitarian methodology, which is associated with: 1) understanding as comprehension of the studied objects – processes, objects and actions and various texts; 2) interpretation, the task of which is to help understand the text and its value; 3) application as a condition that the distance between the situation of text creation and the time of its interpretation is overcome due to the efforts of the interpreter. Key words: understanding, hermeneutics, text, interpretation, sociohumanities, interpreter, application.
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van Nes, Akkelies, and Claudia Yamu. "Exploring Challenges in Space Syntax Theory Building: The Use of Positivist and Hermeneutic Explanatory Models." Sustainability 12, no. 17 (September 1, 2020): 7133. http://dx.doi.org/10.3390/su12177133.
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The planning and building of sustainable cities and communities yields operational theories on urban space. The novelty of this paper is that it discusses and explores the challenges for space syntax theory building within two key research traditions: positivism and hermeneutics. Applying a theory of science perspective, we first discuss the explanatory power of space syntax and its applications. Next, we distinguish between theories that attempt to explain a phenomenon and theories that seek to understand it, based on Von Wright’s modal logics and Bhaskar’s critical realism models. We demonstrate that space syntax research that focuses on spatial configurative changes in built environments, movement and economic activities can explain changes in a built environment in terms of cause and effect (positivism), whereas historical research or research focusing on social rationality, space and crime or cognition seeks to develop an understanding of the inherent cultural meaning of the space under investigation (hermeneutics). Evidently, the effect of human intentions and behaviour on spatial structures depends on the type of rationality underlying these intentions, which is the focus of this study. Positivist explanatory models are appropriate for examining market rationality in cases that entail unambiguous intentionality and that are associated with a high degree of predictability. By contrast, other kinds of reasoning require a hermeneutic understanding.
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NURYANTO, NURYANTO NURYANTO. "STUDY OF PHENOMENOLOGY-HERMENITIC ON SUNDANESE VERNACULAR ARCHITECTURE PUBLIC SPACE." Journal of Architectural Research and Education 2, no. 1 (May 1, 2020): 37. http://dx.doi.org/10.17509/jare.v2i1.24033.
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This research is motivated by the phenomenon of inter-building space which is understood as an open area and can be accessed by people who are usually located between buildings. This study is a case study on public spaces in kampung Kasepuhan Ciptarasa and Ciptagelar, Sukabumi-West Java. The space between buildings in this study is interesting because in it public activities and rituals on a community scale can be held which are quite limited. The community itself becomes the agent responsible for care. The purpose and significance of public space research lie in the disclosure of open space phenomena that are local and participatory. The research method used is phenomenology-hermeneutics to find out the meaning of interpretation of the text of a phenomenon of public space that occurs. The results showed that the use of public space for the residents of kampung Kasepuhan Ciptarasa and Ciptagelar due to ritual activities, especially Seren Taun. Beyond that, the function of public space is not visible. This reflects the position of the importance of the presence of public space only to facilitate the activities of the rite of the community. Keyword—phenomenology-hermeneutic, text, public space, ritual, vernacular
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Dubinina, Vira. "HISTORICAL TRANSFORMATIONS OF HERMENEUTICS M. HEIDEGGER." Educational Discourse: collection of scientific papers, no. 21(3) (March 16, 2020): 31–41. http://dx.doi.org/10.33930/ed.2019.5007.21(3)-3.
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Hermeneutics of presence, developed by M. Heidegger, and possible ways of its further transformation are considered. This tendency was embodied and developed in the project of philosophical hermeneutics H.-G. Gadamer, who focuses not on the analytics of presence, but on the language as a horizon of meaning and understanding. A comparative analysis of these theories shows that the understanding of hermeneutics as an ontological interpretation of presence is completed not only in the framework of ontological discourse, but also in the representation of language as an independent agent, which is also the most developed topos of existence. The analytics of presence is the main content of Heidegger’s main work, and at the same time it should become the basis of the fundamental ontology, which grows directly from such hermeneutics and, in a sense, is its substantive mode. Such a theory is an understanding that is carried out not as an act of thinking, but as a way of staying, a special Dasein modus, which is given not so much epistemologically as existentially. Although Gadamer lacks the required hermeneutic analytics of the language, he never departs from his postulate of the linguistic nature of understanding. For him, the soil on which human existence is built as understanding is initially language, while Heidegger comes to language through speech, which is seen as the existential-ontological foundation of language. Language, according to Gadamer, is an a priori condition for any act of understanding, the space for its implementation and, at the same time, the result, expressed in the total “stipulation” of the world by the word.
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Yorke, Gosnell L. "Biblical hermeneutics: an Afrocentric perspective." Religion and Theology 2, no. 2 (1995): 145–58. http://dx.doi.org/10.1163/157430195x00096.
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AbstractSince it is now acknowledged that all theology is practised from a certain perspective, a space is cleared for an Afrocentric reading of biblical scriptures. Afrocentrism is an attempt to re-read Scripture from a premeditatedly Africa-centred perspective which breaks the hermeneutical hegemony and ideological stranglehold of Western biblical scholarship. It is shown, furthermore, that an Afrocentric reading of the Old and New Testaments and an Afrocentric understanding of the figure of Jesus Christ undercut all Eurocentric pretensions.
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Дубініна Віра Олександрівна. "ГЕРМЕНЕВТИКА МЕТАФОРИ." International Journal of Innovative Technologies in Social Science, no. 3(24) (March 31, 2020): 19–23. http://dx.doi.org/10.31435/rsglobal_ijitss/31032020/7013.
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The possibilities of philosophical hermeneutics in connection with the problems of interpretation and understanding of metaphors are examined. The hermeneutic method and its use in the analysis of specific semantic formations is associated with the concept of metaphor, which can be considered as the most important component of hermeneutic discourse. The metaphor and its capabilities are an essential characteristic of language and speech activity, reflecting the creative nature of our consciousness, the very structure of rationality. Various theoretical approaches to understanding metaphors are analyzed.Criticism of metaphors continues to the present. It seems to many researchers that metaphors, trails, idioms are illegitimate children of knowledge, rationality, and language. This is quite typical for representatives of modern empiricism, nominalism, reductionism, skepticism, etc., which are driven, in general, by good motivation. This is an attempt to achieve at least conditional objectivity, accuracy and reliability of the results in our humanitarian knowledge, for which, of course, we should bring the language of philosophy closer to the language of nature sciences.True, it has long been noted that this notorious and exacted “accuracy” is not at all true or true, the correct reflection of the objects studied, such as culture, morality, truth or poetry. Oddly enough, getting rid of metaphors, we can not say anything more true, and just something non-trivial about poetry, such that it really clarifies its essence or simply explains to us why people write and read poetry.Another approach that we can already find with Aristotle, and implicitly among the pre-Socratics, not to mention Plato, is to recognize the metaphor as the most important role in our language and knowledge. The fact that no language can do without metaphors is quite obvious. But is metaphor so important for our knowledge? We strive to present the point of view according to which the metaphor is an instrument of cognitive activity and, as a consequence, of the knowledge of the world by man, no less than logic or mathematics, not to mention the empirical methods of the natural sciences.Even a preliminary examination of the role of metaphor in hermeneutic discourse shows that it is a metaphor, more generally, metaphorical, and in another aspect, idiomaticity, that creates the very possibility for hermeneutics to exist. It is metaphors with their ambiguity that provoke interpretation and cognition using the hermeneutic method. Even a single metaphor creates a certain semantic tension, which can only be resolved through the effort of interpretation. A text that is fundamentally built or consists mainly of metaphors creates a special semantic space in which the hermeneutic consideration realizes itself. In a sense, these are approximately coincident regions, wherever we meet with a metaphor, hermeneutics also becomes possible. The reverse is also partly true, the task of hermeneutic discourse is not only the interpretation of explicit metaphors, but also the discretion of metaphorical or idiomatic where it is not at first glance visible. It cannot be argued that the search for metaphors is the only thing of hermeneutics, however, it is also true that without considering the tropes, modern hermeneutics would have a completely different look and purpose.
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Volp, Rainer. "Space as Text: The Problem of Hermeneutics in Church Architecture." Studia Liturgica 24, no. 2 (September 1994): 168–77. http://dx.doi.org/10.1177/003932079402400205.
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Marcelo, Gonçalo. "Paul Ricœur: traços do religioso numa filosofia sem absoluto." Revista Portuguesa de Filosofia 77, no. 2-3 (September 23, 2021): 1027–56. http://dx.doi.org/10.17990/rpf/2021_77_2_1027.
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This paper assesses the ways in which Transcendence and the question of God appear in the philosophy of Paul Ricœur. Taking stock of the debate on the theological turn of French phenomenology, the paper aims to show the unique position held by Ricœur among French phenomenology and hermeneutics, in that in spite of his Christian faith, Ricœur strove to put forward a philosophy of limits ‘without absolute’ while, at the same time, developing inquiries in phenomenology and hermeneutics of religion. The paper follows the development of Ricœur’s thought on this matter, from his early phenomenological works, through the hermeneutical turn and until the essay of fundamental anthropology of Oneself as Another, unpacking the Kantian and Hegelian influences, the approach on religion ‘within the limits of reason alone’ and also the way in which the Kantian undertones of hermeneutics as philosophy of finitude at the same time open the space to hope and imagination. Ricœur’s philosophy therefore appears as a rigorous descriptive and interpretive effort that strives not to mix the genres of discourse, while, at the same time, we can still find some ethical and supra-ethical traits in his practical philosophy that do stem from his Christian faith – but whose status is inspirational and therefore does not dent the overall theoretical framework of his philosophy of limits.
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Figal, Günter. "Gadamer als Phänomenologe." Phänomenologische Forschungen 2007, no. 1 (2007): 95–108. http://dx.doi.org/10.28937/1000107937.
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Gadamer’s hermeneutics is no discipline or simply a foundation of the Humanities, but addresses the fundamental problem of phenomenology: how things show themselves and can be attained. It does so, however, not in Husserl’s terminology but in its “ontological turn”. In elaborating on the ontology of language, Gadamer equates the accessibility of things and their Being, a move eminent in the “speculative character of language” discussed in the third part of Truth and Method. For Gadamer as well as for Heidegger, ontology is possible only as phenomenology. How things show themselves, however, cannot be understood in relation to an absolute consciousness or understanding Dasein, but, following Plato, from the “evidence of the beautiful” in an hermeneutics of the artwork. Gadamer’s phenomenology thus describes the accessibility of things as the coming to pass of their truth and presence, much as the later Heidegger does in relation to physis and openness. Hermeneutical reflection of the fundamental problem of phenomenology also reveals the displacement in the continuity of coming to pass as the “space between words” opened in the manifold of interpretations.
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Zgarbová, Marie. "Fundamental phenomenological categories of garden and landscape." Acta Universitatis Agriculturae et Silviculturae Mendelianae Brunensis 60, no. 8 (2012): 299–306. http://dx.doi.org/10.11118/actaun201260080299.
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The current scientific methods describing gardens and landscapes all over the world are not always sufficient for the purpose of deep understanding of specific and close relations between landscape/garden and its inhabitants/visitors. A new dimension of qualitative investigation of these phenomena and relations between humans and the environment, as distinguished from the common mechanistic methods, has to be acquired. While a systematic anti-mechanistic research on the interaction of humans and living space is carried out especially in the United Kingdom and the United States, Continental Europe persist mechanistic in its core.In Continental Europe phenomenology as well as hermeneutics are regarded mostly as the particular areas of abstract philosophical studies that do not refer enough to practical sciences such as, for example, garden and landscape architecture. However, there are some especially transatlantic centres of applied phenomenological research. This article examines the phenomenological and hermeneutical approach as it might be used to explore the specific field of garden and landscape issues. In the first step, the nature of hermeneutics and phenomenology as compared to the common mechanistic scientific methods is discussed and the parallels between hermeneutics and phenomenology are outlined. Then, using the phenomenological method helps we give evidence on the fundamental categories of garden and landscape. These categories, in contrast to mechanistic constructions, represent garden and landscape as they are intimately experienced by humans. The focus of this research is both methodological (it is an effort to articulate a method alternative to the objectivity and abstraction of strict science, to be used in the field of garden and landscape architecture and related areas) and hermeneutical (it is an effort to achieve a deeper and profound understanding of garden and landscape as the irreplaceable base for every responsible interaction, whether scientific, creative, or other, with garden and landscape).
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Netland, John. "“Who is My Neighbor?” Reading World Literature through the Hermeneutics of Love." Journal of Education and Christian Belief 11, no. 2 (September 2007): 67–82. http://dx.doi.org/10.1177/205699710701100206.
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WORLD LITERATURE COURSES reflect both the academy's and the Christian community's interest in a global education, but what theoretical assumptions inform the teaching of world literature? The oft-cited rationale for cultural diversity may prove insufficient if it leads merely to the assertion of difference as a self-justifying good. This essay claims a richer model of diversity, drawing on biblical themes as well as recent definitions of world literature and cosmopolitanism, to open up a hermeneutical space for transcultural understanding. The essay also argues that the study of world literature in the Christian classroom should be informed by a hermeneutic of charity which directs our reading toward love of God and neighbor.
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Apostolacus, Katherine. "The Bible and The Transgender Christian: Mapping Transgender Hermeneutics in the 21st Century." Journal of the Bible and its Reception 5, no. 1 (September 25, 2018): 1–29. http://dx.doi.org/10.1515/jbr-2016-0027.
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Abstract In this article, I present a meta-analysis of reception history as a discipline, followed by a study in the interpretative methods used by transgender Christians. Following Helen Savage’s work on transgender Christians’ spirituality, I concede her three observed hermeneutical methods: 1) establishing a hierarchy of texts, 2) resolution through historical criticism, and 3) changing the subject. I also add to her observations two additional observed methods: 4) self-insertion and 5) Scripture as precedent. These observations noted, the landscape of transgender Christians’ theologies is revealed as more diverse than others have previously anticipated, and increasingly so. This research also opens up space for theologians, scholars, and clergy to understand transgender hermeneutics and theology with a greater deal of nuance and care.
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Gosteva, Oksana Victorovna. "HERMENEUTICS IN UNDERSTANDING OF THE DEFINITION OF “CULTURAL SPACE OF UKRAINE”." European Journal of Arts, no. 1 (2021): 164–68. http://dx.doi.org/10.29013/eja-21-1-164-168.
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Kaplantzis, Nikos. "Paul Ricoeur, visual hermeneutics and political science: An ‘incompatible relation’?" for(e)dialogue 1, no. 1 (March 16, 2016): 15–26. http://dx.doi.org/10.29311/for(e)dialogue.v1i1.529.
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As a response to calls for political research to do more than refer to visuals and for visual research to focus on the political, this paper discusses a Ricoeurian narrative-communicative action approach to the construction of political space applied to images, even though, until today, very little attention has been given to Ricoeur’s conception of the relationship between hermeneutics and visual theory. An updated reworking of Paul Ricoeur's critical hermeneutics offers a better basis for reconstructing visual (political) studies by sharpening the focus on the ideas of embodied imaginary and iconic augmentation. Ricoeur offers an explicit connection to visual political studies in the direction of pointing out the ways in which images, scenes, and narratives attempt to convey ideology, balancing a hermeneutics of suspicion with a hermeneutics of faith, illustrating the aporias, the opening and closing of possibilities from iconic image to ideograph and identity.
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Nur, Hudan. "ANALISIS HERMENEUTIKA DALAM KUMPULAN PUISI POHON TANPA HUTAN KARYA HE. BENYAMINE." UNDAS: Jurnal Hasil Penelitian Bahasa dan Sastra 16, no. 2 (December 1, 2020): 251. http://dx.doi.org/10.26499/und.v16i2.2388.
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The analysis study was conducted interpretative by selected poems ‘a tree without foresting’ which emphasize reception on several poems produced by HE. Benyamine. There was found poems which wrong space of category dan heterotematics clasification. This analysis uses descriptive method with hermeneutics approach, data was obtained through literature. As a study of philosophy, hermeneutics exposed are language and meaning contained structure series behind. Hermeneutics are efforts to take apart a secret veiled by tiers of meaning on literature’s work. Therefore, linguistic analysis on holistic attempted to understand of relation between linguistics meaning and coherent solid’s structures, so the problem analysis here are diction, symbol, and social culture. The results by analysis of hermeneutics to show existence of atmospheres achievement of social reality, uncertainly, in a state of calm, and anguish. The selected poems also convey criticism of natural management with identity of symbolism in local wisdom.
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Waliko, Waliko. "HERMENEUTIKA SEBAGAI INSTRUMEN ALTERNATIF UNTUK MENAFSIRKAN AL-QUR’AN." Citizen : Jurnal Ilmiah Multidisiplin Indonesia 1, no. 1 (May 1, 2021): 1–8. http://dx.doi.org/10.53866/jimi.v1i1.2.
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The Qur'an, as the holy book of the Muslims and also as a guide to life, has been, is, and will always be interpreted. Therefore, in the view of Muslims, the interpretation of the Quran is a very established term. The Quran is considered a limited text, while man changes according to the development of the times. So, the Qur'an urgently needs to be interpreted based on the needs of modern humans today. The development of the interpretation of the Quran is increasingly complex, and following the times as the expression shalih li kulli zaman, wa makan is inevitable. So, the interpretation that should be centered on the Quran and Sunnah is the wisest path, but from the diversity of different interpretations, giving rise to various interpretations according to the text, context, and contextual. Until the interpretation of the Quran by the classical scholars has provided solutions to various problems they face, both godly questions and humanitarian issues. Because the various problems faced by each mufassir are different, the quranic message that was born is different and plural—the opinion of classical scholars who have the best interpretation authority. Be a reason to try to elaborate on the urgency of the need of the Quran against hermeneutics as one solution to the monotonous study of the scholars of earlier interpretations to gain new enlightenment offered by contemporary thinkers. This offer tries to construct the interpretation products of classical interpreters not to cover any new contributions that can answer the problems of modern society today. According to the frugal author, hermeneutics can still be used as one of the instruments in the method of interpretation, provided; first, a hermeneutic must still have mastery of Arabic language and all knowledge related to the interpretation of the Qur'an; secondly, hermeneutics moves indirectly to the Qur'an, by studying the books of interpretation critically and deeply, in the hope that the previous Mufassir still leaves a space, so that it can be filled with hermeneutic studies
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Redick, Caroline. "‘Let Me Hear Your Voice’: Re-hearing the Song of Songs through Pentecostal Hermeneutics." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 187–200. http://dx.doi.org/10.1163/17455251-02402006.
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The Song of Songs has inspired numerous interpretations throughout history, ranging from mystical visions of God’s union with his people, to practical guidelines for marriage. This article examines the text from the perspective of Pentecostal hermeneutics, following the insights of early Pentecostal preachers and contemporary Charismatic leaders to showcase the Song of Songs as a story about the pathos-filled relationship of God and humanity. Through dialogue with these sources, biblical scholarship, and the philosophical hermeneutic of Ernesto Grassi, this article takes an inter-disciplinary approach to argue that the Song exists as a space within Scripture for prayerful dialogue. It will focus on the way that Scripture facilitates communion with God. Thus, the purpose of this article is not only to explore Spirit-filled interpretation of the Song of Songs, but through these interpretations, to theologize about the nature of the Bible itself.
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MOORE, ALLAN F., PATRICIA SCHMIDT, and RUTH DOCKWRAY. "A Hermeneutics of Spatialization for Recorded Song." Twentieth-Century Music 6, no. 1 (March 2009): 83–114. http://dx.doi.org/10.1017/s1478572210000071.
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AbstractThis article is one of a series exploring the spatialization of sound sources in recorded songs and how they may be understood (see also ‘The Virtual Performance Space in Rock’, twentieth-century music 5/2). Its theoretical basis is multi-faceted, utilizing notions of ecological perception, of the sound-box, of the singer's persona, and of interpersonal distance in communication, as well as further concepts from cognitive science. It focuses particularly on image schemata and proxemics, exemplifying them across a range of genres, while also addressing them critically, for instance from a feminist perspective. Finally, it explores how this theoretical basis helps us not only to understand the contribution of spatialization to the interpretation of songs and their meanings, but also to shed light on the role of other musical domains.
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Vaňková, Ingrida. "Adopting and Adapting Hermeneutic Method Within Translation Studies." Journal of Vasyl Stefanyk Precarpathian National University 7, no. 1 (April 21, 2020): 207–13. http://dx.doi.org/10.15330/jpnu.7.1.207-213.
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The present study focuses on the application of the hermeneutic method within translation process. The examination of the issue draws on the already established concepts of translational hermeneutics, which consider this method as a part of the initial phase of the translation activity. However, the study presents the approach according to which hermeneuticactivity is present throughout whole translation process. The author thus examines deployment of Ricoeur’s hermeneutic concept of interpretation and understanding of the complex translation activity. Finally, a new hermeneutic-pragmalinguistic conceptualization method is introduced applying the hermeneutic approach within the complex translation process. It is noted that on a semantic level the person who pronounces the word I, which is associated with a specific name, forms personal identity. At the pragmatic level, the meaning of the word I become contextually dependent on the discourse in which it is constantly formed. On the borderline between semantics and pragmatics, a person becomes a reflexive Self, capable of hermeneutical activity of understanding. The author focuses on Ricoeur's research, which defines language as an objective system and / or code and discourse. He also argues that language as a code is collective in that it exists as a set of parallel rules (synchronous system) and is anonymous in the sense that it is not theresult of any intention. The language is not conscious in terms of structural or cultural unconsciousness. The author focuses on the stages of hermeneutic activity. This indicates that the first stepreveals the essence of interpretation as an important part of the hermeneutical method, which is a dynamic process that includes a non-methodological moment of understanding and a methodological moment of explanation. Characterizes the second stage of hermeneutic activity it is the stage of configuration. That is, the stage of conceptualizing meaning in language. The third stage, that is, the stage of refiguration, is a complete understanding of the discourse and its interpretation. Hermeneutic activity is fully realized in reading, which represents the space between pragmatics and semantic structure. This phenomenon is described as the stage where a person operates with all their knowledge, pragmatic language and experience, not yet structured to solve one particular cognitive-reflexive task. With regard to the thematic and non-thematic cognitive abilities of each person, the translator, as a professional user of at least two languages, has a cognitive-reflexive knowledge in which at least two language cultures interrelate and intersect. It is vaccinated that, at the interlingual and interlingual levels of hermeneutic activity (in interpretation and understanding), an individual not only uses language but also changes andtransforms it.
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Moura, Rosana Silva de. "A Licenciatura em História: lugar hermenêutico para pensar sentidos de uma aula." education policy analysis archives 21 (March 24, 2013): 24. http://dx.doi.org/10.14507/epaa.v21n24.2013.
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This essay addresses some issues related to the degree in History from contributions of HG Gadamer's philosophical hermeneutics and W. Dilthey. Highlights of the space history lesson from a perspective that considers how privileged locus to think of possible meanings formation of historical consciousness. From this approach reconfigures itself the place of undergraduate universities in the scenario that, in Brazil, have privileged research at the expense of teacher education, including delinking research and teaching. Soon, the questions that remain concern: Why do research in history? To whom it is directed? What is its function? The study helps to think of the inseparable link between teaching and research, placing a degree in History as a place to think hermeneutic senses of a class and its historical productivity, as taught HG Gadamer.
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Golovin, Alexey A. "Science as a Vocation. Hermeneutics and Reflection." Epistemology & Philosophy of Science 57, no. 3 (2020): 190–200. http://dx.doi.org/10.5840/eps202057350.
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In this article, the author tries to understand the significance of “Science as a Vocation” for Max Weber’s listeners: what goals and objectives did the speaker set, and what is the relevance of the lecture to understand science and scientists today? As a historical source, the autobiography of K. Levit is used, which recorded the listener’s personal experiences from the speech. Referring to Schleiermacher’s ideas, the author seeks to interpret Weber's speech as Lebenswerk. The author connects the ideas of the speech with the historical context of that time, as well as the philosophy of life and neo-Kantianism. The author believes that Weber’s call for reflection is of key importance for understanding science as vocation. The author comprehends the significance of reflection not only for science, but also for the personality as a whole – for its self-identification and self-knowledge, orientation in the social space.
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Kurkin, B. A., and O. V. Murashkina. "Chronotope of the First Scene of "Mertvykh dush" N.V. Gogol." Язык и текст 7, no. 4 (2020): 16–29. http://dx.doi.org/10.17759/langt.2020070402.
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The article is dedicated to analysis of the time- space (chronotope) of the opening scene of N.W. Gogol’s poem «Dead Souls». The Authors a using methods of philosophical hermeneutics and phenomenology in their research.
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Kurkin, B. A., and O. V. Murashkina. "The time and the space (сhronotope) of Pushkin’s tragedy «Boris Godunov» and actual problems of communication." Язык и текст 5, no. 3 (2018): 3–11. http://dx.doi.org/10.17759/langt.2018050301.
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The article is dedicated to analysis of the time- space (chronotope) and genre of A.S. Pushkin’s «Boris Godunov». The Authors analysis the essense of the historical events not only four centuries old but repeat themselves throughout modern times. The Authors a using methods of philosophical hermeneutics and phenomenology in their research.
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Chirilă, Adina. "Biblical Hermeneutics through Anthroponyms. Its Chances “after Babel”." Belas Infiéis 9, no. 3 (April 22, 2020): 11–24. http://dx.doi.org/10.26512/belasinfieis.v9.n3.2020.30830.
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Quite often (especially with the Old Testament), biblical anthroponyms may be described as dynamic names, since they contribute to the construction of a text’s content, and are active elements in the process of transmitting that meaning towards a different cultural space or cultural time. Consequently, the way in which translators of the Bible deal with them, intentionally or accidentally, affects a target-reader’s chances to grasp the originally intended message of the text. The present paper follows the avatars of Job’s daughter’s names (cf. Job 42: 14) from Hebrew, to Greek and Latin, and, late on, to vernaculars such as Romanian, and suggests that ”“ while equally explainable contextually and/or pragmatically ”“ different translating options achieve different levels of relevance, or representativeness, relative to the original text, and, in fact, to the multileveled and intricate translative intentions.
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Arriazu, Rubén. "A research methodology in the service of critical thinking: Hermeneutic approach in the post-truth era." education policy analysis archives 26 (November 19, 2018): 148. http://dx.doi.org/10.14507/epaa.26.3393.
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The hermeneutic methodology is an analytical and dialectical approach that is irreplaceable for the development of critical thinking. In the post-truth era, the traditional interpretation of text has given way to more complex interpretative instances in which audiovisual content is the basis of new narratives and new knowledge. Qualitative methodological research has always claimed socio-historical and temporal prominence in the analysis of social phenomena. Accepting this premise, hermeneutics is presented as a plausible methodological research strategy for analyzing the representation of a social fact. Specifically, the aim of this research is to show the potential of hermeneutic analysis by examining two opposing versions of the terrorist attack that took place at the headquarters of the satirical weekly magazine, Charlie Hebdo, in 2015. To conduct this analysis the researcher has used the hermeneutic methodology of suspicion (Gadamer, 1960/2004). A main conclusion is that the Internet has become a catalyst for multiple truths in the post-truth era. The Internet is an exhaust pipeline where critical thinking is expounded. The Internet, in short, is a space of resistance where people are able to question the mainstream media’s versions and interpretations of events as imposed by the elite Davos Class.
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Rizo-Patron, Eileen. "Bachelard's Subversive Hermeneutics: A Reading of "Lightning "in Shelley's Prometheus Unbound." Religion and the Arts 10, no. 3 (2006): 355–73. http://dx.doi.org/10.1163/156852906779433375.
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AbstractThe purpose of this piece is to probe the nature of Bachelard's subversive hermeneutics by focusing on his predilection for those often unsettling poetic intuitions which emerge with the force of a summons in the experience of reading. My wager is that the hermeneutics of literary texts proposed by Gaston Bachelard in The Poetics of Space (1957) has its antecedents in his polemical theory of "discontinuous time" and the accompanying "pedagogy of discontinuity" set forth in his early work L'Intuition de l'instant: essai sur la Siloé de Gaston Roupnel (1932). The task of this hermeneutics, epitomized by Bachelard's own reading of Siloé, is to detect the ruptures, burning questions, or surprising insights that spark and (re)orient the movement of our life projects, with a view to unfolding the ethical implications of the "call of an instant" upon our sense of intimate duration and history. In the second half of this essay I proceed to set this hermeneutics into motion through a reading of Shelley's Prometheus Unbound that focuses on "lightning" as an image of Bachelardian "instants" in this drama—critical moments charged with contradictions that ultimately seem to steer the poet's course in directions, or towards ethical possibilities, other than his controlling artistic will could have charted out in advance.
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Lucio Sotelo, Andrea. "Dibujo Fisionómico del Rostro. Historia de una Deriva entre la Clasificación y la Ficción." Barcelona Investigación Arte Creación 4, no. 2 (June 2, 2016): 187. http://dx.doi.org/10.17583/brac.2016.1676.
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The interpretation of the face and its inexhaustible meaning transformation gives a space of centrality in the Western hermeneutics. However, man has tried to build unity and ordering experience through theoretical spaces; this categorization desire of knowledge has been materialized in the physiognomy, half pagan, half illustrated. The taxonomization process that undertook many medieval knowledge unknow the crisis (κρίσις) or the inherent breakout own interpretation of the face and the creative capacity. This obstacle however remains very present in the physiognomic drawing as the impossibility of their scientific aspirations while binds to the fiction.
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Saintio, Fidelis Aggiornamento, Anang Sujoko, and Wawan Sobari. "Third Space of Communication in Soekarno's Thought." Technium Social Sciences Journal 18 (April 7, 2021): 158–69. http://dx.doi.org/10.47577/tssj.v18i1.2962.
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Viewed from the perspective of the third space of communication, colonialism is no longer a moment of the West’s domination over the East. The boundary between superiority and inferiority is removed by exchanges of influences. In addition, the third space of communication can also be used as a means of fusing different cultures and values. However, when applied in certain contexts, there are opportunities to enrich the idea of a third space of communication. The enrichment of this idea can be found in the state speech made by President Soekarno on June 1, 1945. Apart from formulating the foundation of the Indonesian state, the speech also aimed to unite the diverse Indonesian peoples into one national identity. Through a hermeneutics analysis, it was found that there was no need to fuse or remove diversity to form a third space of communication
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Veling, Terry A. "Margin Writing and Marginal Communities: Between Belonging and Non-Belonging." Pacifica: Australasian Theological Studies 9, no. 1 (February 1996): 35–54. http://dx.doi.org/10.1177/1030570x9600900104.
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What does it mean to live “in the margins of tradition”? Many intentional Christian communities occupy this space of marginality, living on the edge of a tradition in which they feel both the need to belong and the impossibility of belonging. Marginal hermeneutics suggests that the interpretive space of “the margins” is a creative, productive, vital site of receptive and critical engagement with a tradition's enriching and distorting effects, and with our own contemporary questions and concerns.
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Rings, Steven. "Mystééres limpides: Time and Transformation in Debussy's Des pas sur la neige." 19th-Century Music 32, no. 2 (2008): 178–208. http://dx.doi.org/10.1525/ncm.2008.32.2.178.
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Abstract Vladimir Jankééléévitch heard Debussy's music as a sonic manifestation of certain nuclear mysteries of existence: mysteries of death, destiny, anguish, pleasure, love, space, and——in various forms——time. To describe these mysteries, he developed the paradoxical locution of the mystéére limpide, the ““lucid mystery.”” Debussy's mysteries are lucid, Jankééléévitch argued, in that they are not hidden behind arcane codes or hermetic formalisms, but are instead palpably present to experience, sensually manifest in the music's sounding surface. As such, they prove resistant to hermeneutic and analytical attention, which, per Jankééléévitch, seek always to penetrate beyond sounding surfaces in search of hidden meanings. This article takes Jankééléévitch's ideas as a point of departure in both a positive and negative sense, adopting his notion of the mystéére limpide as a valuable heuristic in Debussy study, but challenging his highly limited views of analysis and hermeneutics. The article takes as its focus Debussy's Préélude Des pas sur la neige and explores the ways in which it can be heard to manifest mystééres of time, representation, and consciousness. It does this, however, with the aid of analysis and hermeneutics, drawing on transformational theory, familiar concepts from narratology, and Proustian notions of memory. In short, the article deploys discourses anathema to Jankééléévitch for decidedly Jankééléévitchian ends. The conclusion explores the degrees to which such a paradoxical effort succeeds, ultimately arguing that discursive intervention——technical or otherwise——need not be a means of seeking out hidden meanings, but can instead be a means of drawing us closer to music as a physical, material phenomenon.
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Colby, Sherri Rae, and Brett H. Bodily. "Poetic Possibilities." International Review of Qualitative Research 11, no. 2 (May 2018): 162–77. http://dx.doi.org/10.1525/irqr.2018.11.2.162.
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Exploring Paul Ricoeur's hermeneutics, we craft a collection of generated and found poems reflecting Ricoeur's philosophies. Also, we represent transcripts of interviews with a graduate student as found poems to explore the nuances of her life as a student of qualitative research. We invite our readers into a coconstructed space of poetic interpretation.
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Jacobs, Ronald, and Eleanor Townsley. "The Hermeneutics of Hannity: Format Innovation in the Space of Opinion after September 11." Cultural Sociology 8, no. 3 (April 8, 2014): 240–57. http://dx.doi.org/10.1177/1749975514523938.
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Aragona, Massimiliano, and Ivana S. Marková. "The hermeneutics of mental symptoms in the Cambridge School." Revista Latinoamericana de Psicopatologia Fundamental 18, no. 4 (December 2015): 599–618. http://dx.doi.org/10.1590/1415-4714.2015v18n4p599.2.
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Current Psychiatry is in crisis. Decades of neuroscientific research have not yet delivered adequate explanations or treatments. One reason for this failure may be the wrongness of its central assumption, namely that mental symptoms and disorders are natural kinds. The Cambridge School has proposed that a new Epistemology must be constructed for Psychiatry, and that this should start with the development of a new model of mental symptom-formation. ‘Mental symptoms’ should be considered as hermeneutic co-constructions occurring in a intersubjective space created by the dialogue between sufferer and healer. Subjective experiences (caused either by neurobiological or psychosocial upheaval) penetrate the awareness of sufferers causing perplexity and/or distress. To understand, handle and communicate these experiences, sufferers proceed to configure them by means of templates borrowed from their own culture. Importantly, however, the same neurobiological information can be configured into different symptoms; and different neurobiological information into the same symptom. Therefore, ‘mental symptoms’ are dissimilar hybrid combinations of neurobiological and cultural information. To be ethical, therapeutic interventions must take into account such dissimilarities. Blind manipulation of the brain in all cases should be considered as counterproductive.
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LLOYD JONES, DEINIOL. "Mediation, conflict resolution and critical theory." Review of International Studies 26, no. 4 (October 2000): 647–62. http://dx.doi.org/10.1017/s0260210500006471.
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Focusing primarily on questions of methodology, this article argues that mediation in international affairs has yet to be properly analysed using the theoretical tools provided by the post-positivist turn in international relations theory. Recognizing the familiar distinction between power-political and facilitative approaches, the article makes the case for a third approach based on the political theory of Jurgen Habermas. The debate between neorealist forms of analysis and critical theory is well known. More contentious, however, is the argument that facilitative forms of third party intervention, such as the Norwegian mediation of the Oslo Accords, cannot operate without a more formal and abstract notion of the ‘right’ in politics. Facilitation's gently working of the lifeworld has much in common with the hermeneutic approach to social science. Like hermeneutics, therefore, facilitation may suffer as it fails to root out relations of power and domination. Even ‘interim stages’ in conflict resolution need a sense of ‘final status’ to gather a sense of pace and direction. The Oslo Accords, for example, demonstrate the need to create a strong vision of ‘final status’ during the interim stage. The article leaves the practical political questions to one side. However, a ‘methodological space’ for critical theory opens up once the defects of the tradition are highlighted, a space which may be filled by distinct forms of mediation practice.
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Johnson, Timothy J. "Lost in Sacred Space: Textual Hermeneutics, Liturgical Worship, and Celano’s Legenda AD Usum Chori." Franciscan Studies 59, no. 1 (2001): 109–31. http://dx.doi.org/10.1353/frc.2001.0004.
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Harwood, Stacy Anne, and Marisa Zapata. "Creating space for hermeneutics in practice: Using visual tools to understand community narratives about the future." Critical Policy Studies 1, no. 4 (December 2007): 371–88. http://dx.doi.org/10.1080/19460171.2007.9518527.
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ORLOV, Dmitry N., and Natalia A. ORLOVA. "CONCEPT OF SPACE IN PHILOSOPHY AND CULTURAL STUDIES OF THE XX CENTURY." Urban construction and architecture 8, no. 4 (December 15, 2018): 112–17. http://dx.doi.org/10.17673/vestnik.2018.04.19.
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A review of some concepts of man-made space of the twentieth century is given. The main part of the article is devoted to the analysis of the «second nature» in the Soviet and Western European branches of Marxism. The diff erence of approaches and criticism of some points are presented. One of the examples of the linguistic school of - the hermeneutics of Paul Ricoeur and some examples of existential philosophy philosophy are considered. The concepts and approaches common to diff erent schools of philosophical thought are revealed. The connection of philosophical concepts and professional architectural studies is shown. It can be concluded about the general corpus of the space conclusions, which unites the discourses of diff erent schools. The sum of these concepts allows us to form, with further development, a general theory of man-made space.
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Davidson, Joyce. "‘Putting on a Face’: Sartre, Goffman, and Agoraphobic Anxiety in Social Space." Environment and Planning D: Society and Space 21, no. 1 (February 2003): 107–22. http://dx.doi.org/10.1068/d45j.
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In this paper I attempt a hermeneutics of agoraphobic experience, presenting a reading of sufferers' accounts of the social and spatial phenomenology of this disorder in terms of managing existential anxieties. I seek to combine the philosophical insights of Sartre's account of ‘anguish’ with Goffman's sociotheoretical account of the individual's employment of techniques of ‘front management’ and ‘self-presentation’. Such techniques might, I argue, be regarded as a form of coping mechanism for dealing with the anxieties of social existence, especially those stemming from what Sartre terms the ‘look’ of Others. Agoraphobics' testimonies illustrate their difficulties in successfully deploying such techniques in the face of the anxieties they experience in social spaces. Interpreting agoraphobic experiences in this way adds a sociospatial theoretical dimension to existing accounts of the disorder, accounts that are currently of a predominantly psychological nature.
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Pawlak, Agnieszka. "Whose education is it? Social consequences of commercial advertising campaigns." Problemy Opiekuńczo-Wychowawcze 592, no. 7 (September 1, 2020): 61–69. http://dx.doi.org/10.5604/01.3001.0014.3570.
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The aim of the article is to analyze the potential educational consequences of commercial advertising campaigns. The author creates the hermeneutics of the selected visual element of the ”Join the Procession” campaign of the Converse brand present in public space. This is an analysis of the persuasion strength of this campaign in relation to knowledge of youth psychology and sociology. The author proves that there is a third education space important for shaping the attitudes of young people – beyond home and school control, which has all the means and conditions to deny or eliminate the fi rst two actions. The author postulates the restoration and enhancement of the educational function of the school.
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Lutfi, Achmad. "Meraih Makna Al-Qur’ān." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 2 (December 31, 2019): 264–75. http://dx.doi.org/10.24090/maghza.v4i2.3247.
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The belief of Muslims in the religion they profess is that religion can provide guidance and solutions towards the principal problems faced by humankind throughout the ages. As a consequence, Muslims should be able to prove and elevate Islamic values in the realities of life. In Islamic teaching, the Qur'an becomes the most important manifestation. Al-Qur’an becomes the main source of Islamic teaching which has brought out many Islamic disciplines, as well as being a reference for determining and even justifying the details of the teaching. The problem of understanding and getting the meaning of the concepts recorded in the Qur'an occupies a very significant position in the discourse of Islamic thought today. Farid Esack as one of the figures who have an interest in exploring the meaning of the Qur'an prefers to use hermeneutics as one of the tools in interpreting the Qur'an. With hermeneutics, Esack believes that the meaning of the a-Qur'an can be achieved to make it always fit beyond time and space.
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Fraade, Steven D. "“A Heart of Many Chambers”: The Theological Hermeneutics of Legal Multivocality." Harvard Theological Review 108, no. 1 (January 2015): 113–28. http://dx.doi.org/10.1017/s0017816015000061.
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Given the multiplicity of legal interpretations and opinions, the question of the place of legal debate within early rabbinic literature of late antiquity—both as textual practice and as hermeneutical and legal theory—has occupied a particularly busy space within recent scholarship. This question centers on several issues of broad significance for the history of rabbinic Judaism and its literature: Does this phenomenon (if we can speak of it in the singular) represent a defining characteristic of rabbinic culture overall, or rather an aspect better attributed to specific times, places, and rabbinic “schools”? Did it emerge and develop internally within rabbinic Judaism, or is it, on the one hand, the continuation of antecedents in the pre-rabbinic, late Second Temple period, or, on the other hand, the result of external influences or pressures (e.g., Greco-Roman or early Christian) of a later time? Does such legal multivocality reflect the actual nature of either/both rabbinic jurisprudence or/and pedagogy, or the editorial choices of the later anonymous redactors of the composite and anthological texts that have come down to us (or, as I shall demonstrate, both)? Finally, what are its hermeneutical and theological underpinnings (as well as sociopolitical ramifications)? While these four questions will frame what follows, it is the latter two that will particularly demand our attention. They will be addressed, whether explicitly or implicitly, in several comparative textual analyses that will constitute the body of this article.
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Łukaszuk, Małgorzata. "Kontemplacja. Hermeneutyczny kontekst genologii." Colloquia Litteraria 21, no. 2 (January 13, 2018): 41. http://dx.doi.org/10.21697/cl.2016.2.3.
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The paper presents the importance of the category of contemplation applied by Marian Maciejewski in his work: mickiewiczowskie «czucia wieczności». (czas i przestrzeń w liryce lozańskiej) [Mickiewicz’s “Premonitions of Eternity”. Time and Space in the Losanne lyrics]. This category has turned out to be important from the perspective of the axiological dimension of literary genres. Moreover, as seen also in earlier works of Maciejewski, it is the category different from the aesthetic ones. Maciejewski assesses that contemplation is a pre-textual category and has hierarchical features in hermeneutics.
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Sokolova, E. T., and A. I. Chetverikova. "Deep hermeneutics in visual analysis (on an example of W. Allen’s movie Zelig)." Social Psychology and Society 9, no. 3 (2018): 118–26. http://dx.doi.org/10.17759/sps.2018090312.
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By the example of analysis of the Woody Allen’s movie Zelig the ego-states phenomenology of borderline personality with split identity is presented, of a person with inclination to various transfigurations (chameleonization), who deeply feels his foreignness in the social context, in the diversity of false facades and absurd conformism, which are designed to compensate the inner feeling of emptiness and emotional hunger with the help of manipulations. The clinical phenomenon resonates with the contemporary sociocultural trends of the society of transitivity and designates the risks of clinical deviations in the conditions of uncertainty and vagueness of boundaries of personal and social space. Deep hermeneutics, implemented in the methodology of visual analysis, is considered as a practice of research of modern culture and mass consciousness, which reveals such a scientific trend as the search for transdisciplinary intersections of clinical and social psychology in the study of social and cultural phenomena.