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Journal articles on the topic 'Hermeneutics of suspicion'

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Published: 4 June 2021

Last updated: 26 July 2025

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1

Bielskis, Andrius. "NAUJOS HERMENEUTIKOS SAMPRATOS LINK: GENEALOGIJA VERSUS HERMENEUTIKA." Problemos 73 (January 1, 2008): 48–59. http://dx.doi.org/10.15388/problemos.2008.0.2019.

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Straipsnyje analizuojami Hanso Georgo Gadamerio ir Alasdairo MacIntyre’o hermeneutinės filosofijos koncepcijos bei Nietzsche’s genealogijos skirtumai. Teigiama, kad Ricoeuro pagarsėjusi skirtis tarp tikėjimo ir įtarumo hermeneutikų klaidina, jei Nietzsche’s genealogija suprantama ir interpretuojama ontologiškai. Užuot Nietzsche’s filosofiją supratus kaip įtarumo hermeneutiką, kur kas tikslingiau Nietzsche’s ir Foucault interpretacinę filosofiją suprasti taip, kaip ją supranta patys autoriai, t. y. kaip genealogiją. Atskiriant gadamerišką hermeneutiką ir nyčišką genealogiją ir perinterpretuojan

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2

Bondor, George. "Hermeneutical Truth and Authorial Intention: Modern Projects." Studia Universitatis Babeș-Bolyai Philosophia 68, no. 1 (2023): 33–46. http://dx.doi.org/10.24193/subbphil.2023.1.03.

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"The aim of this text is to reconstruct the meanings of the concept of hermeneutical truth, as it has been defined and explained in the main projects of modern hermeneutics (Dannhauer, Chladenius, Meier, Schleiermacher, Fr. Schlegel). I will explore the epistemological side of this concept, different from its meaning in hermeneutic ontology. Understood as correctness by modern hermeneutics, truth has been related to the authorial intention. The thesis I am arguing is that the meanings of hermeneutical truth and, related to them, the modern theories of authorial intention differ according to th

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3

Stewart, David. "THE HERMENEUTICS OF SUSPICION." Literature and Theology 3, no. 3 (1989): 296–307. http://dx.doi.org/10.1093/litthe/3.3.296.

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4

Makkar, Jap-Nanak Kaur. "Suspicion, Event, Finance: Reading Ishiguro’s Enigmas." New Literary History 56, no. 1 (2025): 65–86. https://doi.org/10.1353/nlh.2025.a966353.

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Abstract: This essay distinguishes between two kinds of suspicion: intrinsic suspicions are those that are prompted by the process of deciphering the literary text, and which usually resolve when the reader uncovers an element of plot or story, whereas extrinsic suspicions are those brought to bear on the text by critical methodology (for example, the hermeneutics of suspicion), as it tries to identify a relationship between art and life. The distinction derives from a higher-level one, between interpretation and criticism, where interpretation is understood as the determination of a text’s se

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5

Dostal, Robert. "Gadamerian Hermeneutics and Irony: Between Strauss and Derrida." Research in Phenomenology 38, no. 2 (2008): 247–69. http://dx.doi.org/10.1163/156916408x286996.

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AbstractAgainst the background of Gadamer's hermeneutics of trust, for which the primary concern of the hermeneutical enterprise is the matter under discussion, the Sache, this essay raises the question of Gadamer's treatment of irony. Gadamer and Gadamerians have criticized the hermeneutics of suspicion—a hermeneutics that always looks under the surface of what is said to see what is hidden. This would seem to make irony a problematic aspect of texts and discourse for a Gadamerian hermeneutics. Nowhere in Gadamer's corpus can we find an extensive discussion of irony, but Gadamer does raise th

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6

Pandikattu, Kuruvilla. "Editorial Ambiguity, Satire and Evil." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2012, no. 15/1-2 (2012): 3–4. https://doi.org/10.5281/zenodo.4175911.

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It was the French philosopher Paul Ricoeur has masters of suspicion. From there on he struggled with both “hermeneutics of suspicion” and then “hermeneutics of trust.” In his <em>Freud and Philosophy</em> (1965) Paul Ric&oelig;ur proposed the “hermeneutics of suspicion” to capture a common spirit that pervades the critical  writings of Karl Marx, Sigmund Freud, and Friedrich Nietzsche, whom he calls  the three “masters of <em>suspicion</em>”.

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7

Klaubert, Hannah. "Beyond an Environmental “Hermeneutics of Suspicion”." Environmental Humanities 16, no. 2 (2024): 512–28. http://dx.doi.org/10.1215/22011919-11150147.

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Abstract This essay engages debates about hopeful critical scholarship in the environmental humanities via an analysis of the figure of the Babushka of Chornobyl in literature, film, and photography. The argument for hazardous hope unfolds in two steps. First, the article discusses how contaminated environments like the Chornobyl Exclusion Zone, where the Babushkas live, invite an interpretative move that models what Paul Ricoeur and, more recently, Rita Felski have problematized as the hermeneutics of suspicion. Such a move involves a mistrust of what is at the surface, calling for the exposu

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8

Akrivoulis, Dimitrios E. "Beyond the hermeneutics of suspicion in the critique of humanitarian intervention." Review of International Studies 43, no. 2 (2016): 240–59. http://dx.doi.org/10.1017/s0260210516000383.

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AbstractRealist and Marxist critiques of humanitarian intervention are distinctively materialistic in scope. The IR literature has already described this scepticism as a ‘hermeneutics of suspicion’, a term associated with the work of Paul Ricoeur, which aims to unearth the intervenors’ material and geopolitical interests hypocritically hidden behind the pretext of humanitarianism. The article first notes the decontextualised misappropriations of the term as an iconic and omnipotent instrument of doubt, as well as the limitations of the social constructivist response on the matter. By contextua

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9

Josselson, Ruthellen. "The hermeneutics of faith and the hermeneutics of suspicion." Narrative Inquiry 14, no. 1 (2004): 1–28. http://dx.doi.org/10.1075/ni.14.1.01jos.

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Ricoeur distinguishes between two forms of hermeneutics: a hermeneutics of faith which aims to restore meaning to a text and a hermeneutics of suspicion which attempts to decode meanings that are disguised. In this paper, his distinction is applied to interpretive stances in narrative research. From the point of view of a hermeneutics of faith, the interpretive effort is to examine the various messages inherent in an interview text, giving “voice” in various ways to the participant(s), while the researcher working from the vantage point of the hermeneutics of suspicion problematizes the partic

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10

Pandikattu, Kuruvilla. "Editorial Human Well-Being and Flourishing." Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2015, no. 19/1-2 (2015): 3–4. https://doi.org/10.5281/zenodo.4176158.

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It was the French philosopher Paul Ricoeur has masters of suspicion. From there on he struggled with both “hermeneutics of suspicion” and then “hermeneutics of trust.” In his <em>Freud and Philosophy</em> (1965) Paul Ric&oelig;ur proposed the “hermeneutics of suspicion” to capture a common spirit that pervades the critical  writings of Karl Marx, Sigmund Freud, and Friedrich Nietzsche, whom he calls  the three "masters of <em>suspicion</em>".

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11

Simpson, Lorenzo C. "Towards a Negative Hermeneutics: The Hermeneutics/Critical Theory Debate in a New Register." Symposium 28, no. 2 (2024): 181–97. http://dx.doi.org/10.5840/symposium202428221.

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The relationship between hermeneutics and Critical Theory is often understood in terms of Paul Ricoeur’s opposition of a hermeneutics of meaning recovery to a hermeneutics of suspicion. I propose to bridge this divide between recovery and suspicion by leveraging the idea that the legitimacy of a society is a function of the adequacy of its self-understanding and by suggesting that a fundamental way in which illegitimate social power operates is through the strategic promulgation and policing of the semantic resources available to individuals for their own self-understanding and agency. I argue

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12

Marcelo, Gonçalo. "Ricoeur and the Hermeneutics of Suspicion." Études Ricoeuriennes / Ricoeur Studies 2, no. 1 (2011): 204–9. http://dx.doi.org/10.5195/errs.2011.66.

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13

Bigger, Stephen F. "Ricoeur and the hermeneutics of suspicion." Journal of Beliefs & Values 32, no. 1 (2011): 107–8. http://dx.doi.org/10.1080/13617672.2011.549316.

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14

Ward, B. K. "DOSTOEVSKY AND THE HERMENEUTICS OF SUSPICION." Literature and Theology 11, no. 3 (1997): 270–83. http://dx.doi.org/10.1093/litthe/11.3.270.

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15

Roberts, S. "Ricoeur and the Hermeneutics of Suspicion." Common Knowledge 17, no. 3 (2011): 540. http://dx.doi.org/10.1215/0961754x-1305445.

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16

Nel, Marius. "Pentecostal Pacifist Homiletics." Journal of Pentecostal Theology 27, no. 2 (2018): 307–25. http://dx.doi.org/10.1163/17455251-02702007.

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Early Pentecostalism was mostly a pacifist movement that sees itself as a community that resolves conflicts and disputes through confrontation, forgiveness, and reconciliation in a nonviolent manner. Since the 1940s, this important emphasis was lost due to the influence of the evangelicals with whom the Pentecostals allied. The hypothesis of the paper is that it was due to evangelical influence on their hermeneutics that Pentecostals lost their pacifist stance. To regain the emphasis, Pentecostals need to realign their hermeneutics with its early practice. A hermeneutical pacifist emphasis sui

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17

Raynova, Yvanka. "Zwischen Verdacht und Vertrauen: Das "dialektische Spiel" von Paul Ricœurs Hermeneutik." Labyrinth 25, no. 2 (2024): 177–223. http://dx.doi.org/10.25180/lj.v25i2.344.

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Too often associated with suspicion rather than trust, Ricœur's hermeneutics is understood by many primarily as a critical endeavor. In this way, the fragile balance that he is trying to maintain between the two approaches is ignored. The objective of the following study is, by means of Ricoeur's "dialectical game of suspicion and trust", to elucidate the complexity of his hermeneutics and to demonstrate that trust is as pivotal as suspicion. At the difference of some authors who maintain that trust and suspicion are opposed, even mutually exclusive approaches of two kinds of hermeneutics, it

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18

Simon, John Christianto. "Pendidikan Kristiani di Era Post-Truth: Sebuah Perenungan Hermeneutis Paul Ricoeur." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 1 (2020): 93–110. http://dx.doi.org/10.30648/dun.v5i1.330.

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Abstract. The post-truth phenomenon in the form of false news and utterances of hate actually marks an awareness that is lured to oneself (closed, rejects intersubjectivity) which causes the emergence of egological thinking. Ricoeur carries out “hermeneutics of suspicion,” as a hermeneutical method, which aims to demystify arrogant subjects, which are lived out by distrust and skepticism and give birth to post-truths. The purpose of this study is to show that the perspective of education according to Ricoeur means the return of consciousness. Consciousness means unity between words and actions

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19

Roth, Jeremi. "Phenomenology, Psychoanalysis, and the Hermeneutics of Suspicion." Philosophy Today 43, no. 9999 (1999): 132–39. http://dx.doi.org/10.5840/philtoday199943supplement57.

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20

Mathieu, David. "Audience research beyond the hermeneutics of suspicion." International Journal of Media & Cultural Politics 11, no. 2 (2015): 251–58. http://dx.doi.org/10.1386/macp.11.2.251_3.

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21

Durante, Chris. "Extending the Hermeneutics of Suspicion Beyond Irreligiosity." American Journal of Bioethics 12, no. 12 (2012): 19–20. http://dx.doi.org/10.1080/15265161.2012.719276.

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22

Olsen, Bjørnar. "Archaeology, hermeneutics of suspicion and phenomenological trivialization." Archaeological Dialogues 13, no. 2 (2006): 144–50. http://dx.doi.org/10.1017/s1380203806242089.

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The point of departure for this debate (and the SAA forum) was the question ‘does archaeological theory exist?’ Matthew Johnson's answer is wisely mixed, but mostly negative. Archaeological theory does not exist, he tells us, because there is hardly any distinctive archaeological way of theoretical thinking ‘to which most or even the largest group of archaeologists would willingly or knowingly subscribe’ (p. 117). I shall not spend much time on Johnson's denial, which for several reasons may well be justified, just note that if we apply his rather rigorous consensual criterion to other discipl

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23

McKeane, J. "Ric ur and the Hermeneutics of Suspicion." French Studies 64, no. 4 (2010): 517. http://dx.doi.org/10.1093/fs/knq167.

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24

Daems, Tom. "Restorative justice, victims and the hermeneutics of suspicion." International Journal of Restorative Justice 2, no. 3 (2019): 478–86. http://dx.doi.org/10.5553/ijrj.000009.

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25

Johnson, J. Scott, and Leslie Paul Thiele. "Reading Nietzsche and Foucault: A Hermeneutics of Suspicion?" American Political Science Review 85, no. 2 (1991): 581–92. http://dx.doi.org/10.2307/1963177.

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To what extent and in what respects does the political thought of Michel Foucault reflect the influence of Friedrich Nietzsche's ideas? In the September 1990 issue of this Review, Leslie Paul Thiele firmly asserted Nietzschean roots for Foucault's thought. In this Controversy, Thiele's claims are disputed by J. Scott Johnson. Johnson argues that Foucault's theory is rooted as much in Marx as in Nietzsche and that Foucault himself refuted Thiele's interpretation. In his response, Thiele takes issue with Johnson's critique.

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26

De Oliveira, Nythamar. "Detrascendentalizing subjetivity: Paul Ricoeur's revelatory hermeneutics of suspicion." Veritas (Porto Alegre) 50, no. 2 (2004): 371. http://dx.doi.org/10.15448/1984-6746.2004.2.34574.

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O artigo esboça o desenvolvimento da hermenêutica filosófica de Paul Ricoeur a partir de sua fenomenologia da vontade em direção a uma hermenêutica da revelação, mostrando como o projeto radical de destranscendentalizar a subjetividade, subjacente à recepção francesa copntemporânea de uma hermenêutica da suspeita, terma por favorecer um retorno pós-hegeliano a Kant e reformula a filosofia transcendental numa correlação histórica e socialmente mediada entre linguagem e subjetividade, juntamente com uma dialética entre poesis e práxis.

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27

Agosta, Lou. "Empathy in the Context of the Hermeneutics of Suspicion." Études Ricoeuriennes / Ricoeur Studies 14, no. 2 (2023): 95–116. http://dx.doi.org/10.5195/errs.2023.628.

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We defend in this essay Paul Ricœur’s hermeneutics of suspicion against Toril Moi’s debunking of it as a misguided interpretation of the practice of critical inquiry, and we relate the practice of a rigorous and critical empathy to the hermeneutics of suspicion. For Ricœur, empathy would not be a mere psychological mechanism by which one subject transiently identifies with another, but the ontological presence of the self with the Other as a way of being —listening as a human action that is a fundamental way of being with the Other in which “hermeneutics can stand on the authority of the resou

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28

Padgett, Jacqueline Olson. "Ekphrasis, Lorenzo Lotto's Annunciation, and the Hermeneutics of Suspicion." Religion and the Arts 10, no. 2 (2006): 191–218. http://dx.doi.org/10.1163/156852906777977761.

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AbstractLorenzo Lotto's Recanati Annunciation develops the second of the traditional pericopes in St. Luke's narrative of the Annunciation, presenting to the spectator the Virgin's startled reaction to the arrival of the angel Gabriel and suggesting that we might employ a hermeneutics of suspicion in reading the Gospel text. Recent literary responses to Lotto's painting and to the Lukan text engage in a similar hermeneutics to offer an understanding of personal and cultural responses to the Annunciation narrative and to present at times a counter-narrative.

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29

Kleszcz, Leszek. "Hermeneutic reason as the “Art of understanding”." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 441–48. http://dx.doi.org/10.21638/spbu17.2021.306.

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Originally, hermeneutics was the interpretation of important texts. In the 19th century, hermeneutics transformed into a science about the meaning and interpretation of all expressions. In the 20th century, Martin Heidegger radicalized hermeneutics, indicating that understanding (the essence of hermeneutics) is not a technical or intellectual operation, but a way of being. The central point of reference in the article is the hermeneutic philosophy of Hans-Georg Gadamer and Paul Ricoeur. The central idea of Gadamer’s philosophy is understanding, which is connected with the so-called “rehabilita

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30

Soloviy, Roman. "Merold Westphal’s appropriation of Paul Ricoeur’s “hermeneutics of suspicion”." Sententiae 29, no. 2 (2013): 101–13. http://dx.doi.org/10.22240/sent29.02.101.

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31

Fisher, Linda. "Hermeneutics of Suspicion and Postmodern Paranoia: Psychologies of Interpretation." Philosophy and Literature 16, no. 1 (1992): 106–14. http://dx.doi.org/10.1353/phl.1992.0033.

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32

Damgaard, Iben. "Through hermeneutics of suspicion to a rediscovery of faith." Studia Theologica - Nordic Journal of Theology 72, no. 2 (2018): 198–216. http://dx.doi.org/10.1080/0039338x.2018.1451774.

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33

Russell, Matheson. "Is There a Hermeneutics of Suspicion inBeing and Time?" Inquiry 51, no. 1 (2008): 97–118. http://dx.doi.org/10.1080/00201740701859033.

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34

Kelner, Anna. "Trusting Women's Visions: The Discernment of Spirits in Julian of Norwich's Revelation of Love." Journal of Medieval and Early Modern Studies 51, no. 2 (2021): 193–214. http://dx.doi.org/10.1215/10829636-8929045.

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Julian of Norwich intervened in the clerical discourses surrounding the discernment of spirits (Latin discretio spirituum), a method for observing differences between divine and diabolical causes of visionary experience. During the late Middle Ages in Europe, churchmen used methods of discernment in some prominent trials to examine female visionaries for sanctity or heresy. In these instances, discernment offers a medieval analogue to what critics such as Rita Felski, following Paul Ricoeur, have termed paranoid reading practices or the “hermeneutics of suspicion,” premised on demystifying the

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35

Johns, Cheryl Bridges. "Grieving, Brooding, and Transforming." Journal of Pentecostal Theology 23, no. 2 (2014): 141–53. http://dx.doi.org/10.1163/17455251-02301001.

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Cheryl Bridges Johns argues that hermeneutics alone cannot save us from inadequate and harmful ways of reading Scripture. She calls for a return to the basic questions regarding the nature of the subjecthood and otherness of the Bible. She offers a view of the Bible as living subject whose existence is grounded in the economic life of God. As such, the Bible serves as a sanctified, Spirit-filled vessel in service of restoring creation. A Spirit-filled feminist approach to the Bible as Spirit-Word includes the processes of grieving, brooding, and transformation. First, the reader moves through

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36

Connell, George. "Pierre Klossowski's Sade My Neighbor and the Hermeneutics of Suspicion." Faith and Philosophy 10, no. 4 (1993): 553–66. http://dx.doi.org/10.5840/faithphil199310442.

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37

Platt, K. M. F. "Eisenstein’s Ivan the Terrible, Indeterminacy, and the Hermeneutics of Suspicion." Modern History of Russia 11, no. 1 (2021): 240–47. http://dx.doi.org/10.21638/11701/spbu24.2021.118.

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This essay praises Joan Neuberger’s book This Thing of Darkness (Cornell University Press, 2019) as a great accomplishment in cinematic interpretation and a detailed and subtle historical account. It contests Neuberger’s argument that Eisenstein’s Ivan the Terrible films present an unequivocal critique of Stalin and Stalinism by means of a historical analogy with Ivan. Platt argues that the films are intentionally, stubbornly ambivalent in their representation of Ivan, and by extension Stalin. He contends that although this was indeed a subversive movie in the Stalinist USSR, Eisenstein’s film

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38

Pfister, Lauren F. "Mao Qiling’s Critical Reflections on the Four Books." Journal of Chinese Philosophy 40, no. 2 (2013): 323–39. http://dx.doi.org/10.1163/15406253-04002008.

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After introducing some scholarship on the value of Mao Qiling’s (1623–1713) works, we present an account of canonization processes in order to understand the hermeneutic context of Mao’s battle with the Cheng-Zhu orthodoxy. His work is an attempt to decanonizing Zhu Xi’s Four Books, preferring instead an alternative relying on the Old Texts of the Taixue/Daxueand Zhongyong . Mao argues against Zhu Xi’s textual changes and interpretations on a number of bases, producing a hermeneutics of suspicion against the Cheng-Zhu orthodoxy. Instead, Mao offers an alternative account of the sagely way, fol

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Mubarok, Akhmad Luthfi. "Dekontstruksi Narasi dan Otoritas dalam Tafsir Klasik (Analisis Hermeneutis terhadap Metodologi Imam at-Tabari pada Kisah Nabi Sulaiman Surah Sad Ayat 34)." Journal of Comprehensive Science 4, no. 6 (2025): 1795–803. https://doi.org/10.59188/jcs.v4i6.3339.

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Qur'anic exegesis is often enriched with Isra'aliyyat narrations to supplement its concise narratives. Imam al-?abari, in his magnum opus Jami? al-Bayan, includes many such reports, one of which concerns the trial of Prophet Solomon (Sulayman) in Surah ?ad, verse 34. This research transcends the traditional criticism of these Isra'iliyyat. Employing a critical hermeneutic framework that combines a 'hermeneutics of suspicion' with a 'hermeneutics of retrieval,' this article posits that al-Tabari's inclusion of problematic narrations was not a methodological weakness but a conscious intellectual

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40

Gambino, Renata, and Grazia Pulvirenti. "La neurohermenéutica de la sospecha. Una aproximación teórica." Çédille, no. 18 (2020): 389–413. http://dx.doi.org/10.25145/j.cedille.2020.18.16.

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In this paper we draw back to Ricoeur’s hermeneutics of suspicion, considered as an act of mistrustful interpretation based on intersubjectivity and aiming at disclosing la-tent and hidden meanings in the literary text. In our opinion Ricoeur’s theoretical frame is relevant for present-day neurocognitive studies about literature, with regard to the issues of embodiment, bodily simulation and interpretation of textual latent meanings hidden beyond the manifest ones. Ricoeur’s practice of suspicion is one of the two poles of our present inquiry about literary text, while the second is our neuroh

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41

Millar, Suzanna R. "Did Job Live “Happily Ever After”? Suspicion and Naivety in Job 42:7–17." Journal of Theological Interpretation 17, no. 1 (2023): 77–91. http://dx.doi.org/10.5325/jtheointe.17.1.0077.

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Abstract The book of Job apparently ends happily ever after, with the restoration of the protagonist’s family and fortune (42:7–17). Juxtaposed with the rest of the book, however, this epilogue may appear incongruent and deeply problematic. In light of that, this article argues that a double reading is warranted. On the one hand, the epilogue may be read with a hermeneutic of suspicion, which resists superficial worldviews and protests against injustice. This reading will unmask troubling features in the representation of Job’s God, Job’s restoration, and Job’s speech. On the other hand, thoug

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42

Hay, David. "Psychologists interpreting conversion: two American forerunners of the hermeneutics of suspicion." History of the Human Sciences 12, no. 1 (1999): 55–72. http://dx.doi.org/10.1177/09526959922120153.

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43

Klengel, Susanne. "Roberto Bolañoʼs Vertical Esthetics: A Case for a Hermeneutics of Suspicion". Iberoromania 2019, № 90 (2019): 135–50. http://dx.doi.org/10.1515/iber-2019-0015.

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44

MacAvoy, Leslie. "Overturning Cartesianism and the Hermeneutics of Suspicion: Rethinking Dreyfus on Heidegger." Inquiry 44, no. 4 (2001): 455–80. http://dx.doi.org/10.1080/002017401753263252.

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45

van der Heiden, Gert-Jan. "On the way to attestation: trust and suspicion in Ricoeur’s hermeneutics." International Journal of Philosophy and Theology 75, no. 2 (2014): 129–41. http://dx.doi.org/10.1080/21692327.2014.942350.

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46

Hadjiev, Tchavdar S. "“(Not) Her Husband”: Hosea’s God and Ricoeur’s Hermeneutics of Suspicion and Trust." Religions 13, no. 2 (2022): 163. http://dx.doi.org/10.3390/rel13020163.

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Hosea’s reception history shows the existence of two distinct interpretative traditions in relation to the metaphor “God is a husband” employed in the first three chapters of the book. Many commentators, reading with the grain, focus on the unfaithfulness of Israel, the justice of her punishment and the love of God. More recently, feminist scholars have highlighted the problematic nature of this metaphor since it glorifies maleness and normalises gender–based violence against women. At first glance, these two approaches seem contradictory and mutually exclusive. However, Ricoeur’s discussion o

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Kaplantzis, Nikos. "Paul Ricoeur, visual hermeneutics and political science: An ‘incompatible relation’?" for(e)dialogue 1, no. 1 (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

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Carroll, Noel. "Anglo-American Aesthetics and Contemporary Criticism: Intention and the Hermeneutics of Suspicion." Journal of Aesthetics and Art Criticism 51, no. 2 (1993): 245. http://dx.doi.org/10.2307/431391.

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Itao, Alexis Deodato. "Paul Ricoeur’s Hermeneutics of Symbols: A Critical Dialectic of Suspicion and Faith." Kritike: An Online Journal of Philosophy 4, no. 2 (2010): 1–17. http://dx.doi.org/10.25138/4.2.a.1.

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Borg, Stefan. "Genealogy as critique in International Relations: Beyond the hermeneutics of baseless suspicion." Journal of International Political Theory 14, no. 1 (2017): 41–59. http://dx.doi.org/10.1177/1755088217707225.

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This article engages genealogy as a form of critique in International Relations. It demonstrates that Foucault’s genealogy has had an important, albeit hitherto unexamined, impact on how critique is understood in post-structuralist International Relations. Specifically, the article argues that a genealogical disposition tends to inscribe violence as foundational to the human condition, and genealogically informed empirical applications in International Relations risk reproducing this gesture. In the first part, the article returns to the first generation of post-structuralist International Rel

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