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Journal articles on the topic 'Radical hermeneutics'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Marsh, James L. "Radical Hermeneutics." International Philosophical Quarterly 28, no. 4 (1988): 459–65. http://dx.doi.org/10.5840/ipq198828436.

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2

Caputo, John D. "Radical Hermeneutics." Philosophy Today 30, no. 4 (1986): 271–77. http://dx.doi.org/10.5840/philtoday198630416.

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3

Sallis, John. "Radical hermeneutics: Repetition, deconstruction, and the hermeneutic project." Man and World 22, no. 2 (1989): 251–56. http://dx.doi.org/10.1007/bf01256649.

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4

Baruchello, Giorgio. "More Radical Hermeneutics." Symposium 5, no. 1 (2001): 137–39. http://dx.doi.org/10.5840/symposium20015113.

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5

Block,, Ed. "Radical Hermeneutics as Radical Homelessness." Philosophy Today 35, no. 3 (1991): 269–76. http://dx.doi.org/10.5840/philtoday199135314.

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6

Szaj, Patryk. "Zwi(ch)nięte koło radykalnohermeneutyczne." Przestrzenie Teorii, no. 30 (April 16, 2019): 231–45. http://dx.doi.org/10.14746/pt.2018.30.11.

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The article is an interpretation of the traditional figure of the hermeneutic circle made from the perspective of John D. Caputo’s radical hermeneutics. It begins with a recapitulation of the most important modern positions on the hermeneutic circle, which postmodern hermeneutics radicalizes, noting the impossibility of its closure or fulfillment. Movement in the postmodern hermeneutic circle takes place not between the parts and the whole, but only between the different parts. Thus, one might say that this circle is twisted, and this has a dual meaning. It evokes Jacques Derrida’s interpretat

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7

Kerlin, Michael J. "Book Review: Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project." Theological Studies 50, no. 1 (1989): 181–83. http://dx.doi.org/10.1177/004056398905000117.

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8

ERIKSSON, Anne-Louise. "Radical Hermeneutics and Scriptural Authority." Journal of the European Society of Women in Theological Research 12 (January 1, 2004): 47–52. http://dx.doi.org/10.2143/eswtr.12.0.583246.

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9

Atkins, G. Douglas. "Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project (review)." Philosophy and Literature 12, no. 2 (1988): 313–14. http://dx.doi.org/10.1353/phl.1988.0007.

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10

Leitch, Vincent B. "Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project (review)." Philosophy and Literature 13, no. 1 (1989): 151–62. http://dx.doi.org/10.1353/phl.1989.0060.

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11

Schaafsma, Petruschka, Rick Benjamins, Mechteld Jansen, and Theo Hettema. "Vervreemding en vertrouwen: Over hermeneutiek en theologie." NTT Journal for Theology and the Study of Religion 67, no. 1 (2013): 3–26. http://dx.doi.org/10.5117/ntt2013.67.003.scha.

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The authors search for a renewed hermeneutical approach in systematic theology. The reason for this search is given by the urgency of hermeneutic questions in three fields: a) the postsecular social and academic context, b) the theological reflections on the great critiques of religion, and c) the immanent themes of Christian theology. This situation asks for a reflection on the interpretative aspects of alienation and trust. The characteristics of this hermeneutical approach in theology are set out in dialogue with the weak thinking of Caputo and Vattimo, analytical theology, and the radical

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12

Vattimo, Gianni, and Paolo Diego Bubbio. "Interpreting the World Is Transforming the World." Journal of Continental Philosophy 1, no. 1 (2020): 77–84. http://dx.doi.org/10.5840/jcp20205213.

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Vattimo argues that the core of Gadamer’s hermeneutics resides in the identification of interpreting with changing the world, and analyzes the ontological turn in hermeneutics in light of such identification. Vattimo advocates for a radical reading of Gadamer’s claim “Being, which can be understood, is language” and maintains that hermeneutics requires a profound revolution in ontology, overcoming the idea of Being as a given object “out there”. In light of the dialogue that Gadamer’s Truth and Method establishes with Heidegger’s Being and Time, Vattimo concludes that hermeneutic ontology has

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13

Kisiel, Theodore. "Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project. By John D. Caputo." Modern Schoolman 67, no. 3 (1990): 223–28. http://dx.doi.org/10.5840/schoolman199067340.

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14

Schrag, Calvin O. "Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project, by John D. Caputo." Journal of the British Society for Phenomenology 20, no. 1 (1989): 86–89. http://dx.doi.org/10.1080/00071773.1989.11006822.

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15

Lauder, Robert E. "Radical Hermeneutics: Repetition, Deconstruction and the Hermeneutic Project by John D. Caputo." Thomist: A Speculative Quarterly Review 53, no. 4 (1989): 722–25. http://dx.doi.org/10.1353/tho.1989.0012.

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16

Tran Van Doan. "The Radical Hermeneutics of Matteo Ricci." Theology and Philosophy ll, no. 22 (2013): 199–229. http://dx.doi.org/10.16936/theoph..22.201305.199.

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17

Rasmussen, Jens. "Textual interpretation and complexity. Radical hermeneutics." Nordic Studies in Education 24, no. 03 (2004): 177–93. http://dx.doi.org/10.18261/issn1891-5949-2004-03-01.

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18

Brogan, Jacqueline Vaught, and John D. Caputo. "Eradication/Reification: Or, What's so Radical about Radical Hermeneutics?" Diacritics 20, no. 4 (1990): 74. http://dx.doi.org/10.2307/465205.

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19

Pellauer, David. "Some comments on Allan Bell’s proposed turn to hermeneutics." Discourse Studies 13, no. 5 (2011): 583–87. http://dx.doi.org/10.1177/1461445611412744.

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I offer some comments from the perspective of someone familiar with the work of Paul Ricoeur on Allan Bell’s proposal that discourse studies take a hermeneutic turn drawing on Ricoeur’s idea of an arc of interpretation. I suggest that such a hermeneutic turn would need to be more radical than Bell proposes in that he limits it largely to questions of method, without really addressing how it might affect our understanding of either the object of discourse studies or the goal of such studies. This does raise the question, however, whether discourse studies should be considered a subdiscipline of

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20

Doody, John A. "Radical Hermeneutics, Critical Theory, and the Political." International Philosophical Quarterly 31, no. 3 (1991): 329–41. http://dx.doi.org/10.5840/ipq199131319.

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21

Noble, Paul R. "Hermeneutics and Post-Modernism: Can We Have a Radical Reader-Response Theory? Part I." Religious Studies 30, no. 4 (1994): 419–36. http://dx.doi.org/10.1017/s0034412500023088.

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This paper argues that if Stanley Fish's postmodernist hermeneutics is correct then it has far-reaching consequences for Biblical Studies, because it licences radical reinterpretations that traditional approaches would consider inadmissible. The theory is then tested out by examining Fish's own attempts at radical reinterpretation. Following a methodological discussion of the criteria by which his exegesis should be assessed, a wide-ranging survey of Fish's examples shows that they consistently fail to support his claims, and that the nature of their failure suggests that his hermeneutical the

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22

Gall, Robert S. "Tragedy or Religion? A Question of "Radical Hermeneutics"." Philosophy Today 32, no. 3 (1988): 244–55. http://dx.doi.org/10.5840/philtoday198832314.

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23

Leask, Ian. "From Radical Hermeneutics to the Weakness Of God." Philosophy Today 51, no. 2 (2007): 216–26. http://dx.doi.org/10.5840/philtoday200751250.

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24

Gil Soeiro, Ricardo. "From the Meaning of Meaning to Radical Hermeneutics." E-LOGOS 24, no. 2 (2017): 33–44. http://dx.doi.org/10.18267/j.e-logos.447.

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25

Tyczko, Krzysztof. "Utrata Władimira Makanina – ku hermeneutycznemu radykalizmowi." Przestrzenie Teorii, no. 30 (April 16, 2019): 303–13. http://dx.doi.org/10.14746/pt.2018.30.16.

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This article deals with radical hermeneutics in Vladimir Makanin’s micro-novel The Loss. The article presents the position that John D. Caputo’s flow is fundamental to Makanin’s hermeneutics. The author refers to Vladimir Ivancov’s research and debates with Anna Skotnicka and Anna Stankevich

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26

El-Desouky, Ayman A. "Between Hermeneutic Provenance and Textuality: The Qur'an and the Question of Method in Approaches to World Literature." Journal of Qur'anic Studies 16, no. 3 (2014): 11–38. http://dx.doi.org/10.3366/jqs.2014.0164.

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In literary approaches to the Qur'an, Qur'anic voice is relegated to the unknowability of its divine ‘provenance’, its issuing source of voice, which is implicitly taken to be outside of the text. The fundamental hermeneutic task, which is that of investigating how a text produces meaning, is principally a theological task, but it is assumed in most literary approaches to the Qur'an to be other than the literary critical task. And yet it is this latter task that is seen to reveal the religious meaning of the text. The Qur'an's textuality and unique naẓm may be differently conceived, not as tha

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27

Hill II, Bracy. "Apocalyptic Lollards?: The Conservative Use of The Book of Daniel in the English Wycliffite Sermons." Church History and Religious Culture 90, no. 1 (2010): 1–23. http://dx.doi.org/10.1163/187124110x506518.

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AbstractToo frequently the biblical hermeneutics of the Lollards have been oversimplified and described as “sola scriptura” or “literal” for the purpose of comparison. Limited attention has been given to the hermeneutic of Scripture particularly that of the Old Testament, present in the Wycliffite homiletic tradition as espoused in the Middle English Wycliffite festial. Building on the work of Kantik Ghosh and Curtis V. Bostick, this study asserts that the Middle English Wycliffite sermons' focus upon the Old Testament prophetic literature as a source of figures fulfilled in the New Testament,

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28

du Toit, Cornel. "Black Consciousness as an Expression of Radical Responsibility: Biko an African Bonhoeffer." Religion and Theology 15, no. 1-2 (2008): 28–52. http://dx.doi.org/10.1163/157430108x308145.

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AbstractThe article reflects on the ongoing relevance of Biko's thought 30 years after his death. It is not so much a comparison between Biko and Bonhoeffer's thinking as it is a focus on one aspect of Bonhoeffer's thinking, namely the insistence on independence and self-responsibility in your own situation, which is a premise of Biko's thinking. As the father of Black Consciousness in South Africa, Biko laid the foundation for black self-understanding and self-responsibility. The value of his thinking lies in a hermeneutics of consciousness, which he established and which is a presupposition

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29

Frederiks, Martha. "Hermeneutics from an Inter-religious Perspective?" Exchange 34, no. 2 (2005): 102–10. http://dx.doi.org/10.1163/1572543054068587.

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AbstractIn the field of inter-religious (and intercultural) hermeneutics there are two different streams of interpretation. There is a group who sees inter-religious hermeneutics as the discipline of looking at the sacred texts in an inter-religious perspective. Some interpret this as the reinterpretation of the Christian scriptures in the perspective of other traditions, whilst others see inter-religious hermeneutics as those methods of hermeneutics which have received support across the religious spectrum. And there is a group who sees inter-religious hermeneutics as a communication theory,

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30

Ibsch, Elrud. "Motivations, Epistemological Considerations, Concepts of Literature, and Aims of Research in the Empirical Study of Literature in the United States and Germany." Empirical Studies of the Arts 7, no. 2 (1989): 99–114. http://dx.doi.org/10.2190/51mj-gd5n-c6wm-pm4f.

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Assuming that at present the hermeneutic and the empirical paradigm in literary studies are dominant and competing perspectives of research, two questions arise: 1) are the empirical programs of the American and the European (especially German) tradition compatible? To answer this question it appears necessary to look carefully at the motivation, the epistemological foundation, the concept of literature and the aims of research in both traditions. One of the results of the inquiry is that the demarcation line which separates hermeneutic and empirical research is less pronounced in the American

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31

Tyczko, Krzysztof. "Mikropowieść „Отставший” Władimira Makanina w interpretacji Tatjany Czurlajewej a idee hermeneutyki radykalnej". Kultury Wschodniosłowiańskie - Oblicza i Dialog, № 7 (31 липня 2018): 187–98. http://dx.doi.org/10.14746/kw.2017.7.15.

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In the article I compare the interpretation of Vladimir Makanin’s Otstavshiynovel (Отставший) by Tatyana Churlyaeva and the idea of radical hermeneutics, which,in my view, explain Makanin’s works more fully.

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32

Noble, Paul R. "Hermeneutics and Postmodernism: Can We Have a Radical Reader-Response Theory? Part II." Religious Studies 31, no. 1 (1995): 1–22. http://dx.doi.org/10.1017/s003441250002326x.

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The flaws in Fish's hermeneutics that were diagnosed in Part I (it is now argued) are consequences of his underlying epistemology. This is a version of anti-foundationalism which claims that facts are the product of interpretation; but a careful study of how this issue is handled by N. R. Hanson and Thomas Kuhn shows that Fish's epistemology is fundamentally unsound. An alternative account of the fact-interpretation relationship is then proposed, and the outline of an objectivist, readerindependent hermeneutics are sketched. This is further developed by showing how a common argument against ob

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33

Szkaradnik, Katarzyna. "Czy podejście hermeneutyczne jest interpretacyjnym wytrychem? Diagnoza i propozycja w kontekście współczesnej prozy." Przestrzenie Teorii, no. 30 (April 16, 2019): 259–75. http://dx.doi.org/10.14746/pt.2018.30.13.

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The paper is an attempt to reflect on whether hermeneutics can still be a cognitively fruitful approach in literary studies, especially in respect of contemporary output. The authoress analyses two currents in the literature, which could be named integrating and eristic. They seem to correspond with two paradigms in hermeneutics: affirmative, concentrating on “brightening an existence”, and radical, emphasizing “weakness”, “flux”, “collapsing” etc. A key issue is the doubt whether applying the name “hermeneutics” is not in itself misleading, as it concerns diametrically opposed points of view.

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34

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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35

Green, Garrett. "Book Review: More Radical Hermeneutics: On Not Knowing Who We Are." Theological Studies 62, no. 3 (2001): 623–24. http://dx.doi.org/10.1177/004056390106200318.

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36

Van Doan, Tran. "The Search for Authentic Understanding and the Birth of Radical Hermeneutics." Budhi: A Journal of Ideas and Culture 17, no. 2 (2013): 60–78. http://dx.doi.org/10.13185/bu2013.17203.

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37

KAZMI, ZAHEER. "AUTOMATIC ISLAM: DIVINE ANARCHY AND THE MACHINES OF GOD." Modern Intellectual History 12, no. 1 (2014): 33–64. http://dx.doi.org/10.1017/s1479244313000309.

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This essay explores how particular variants of “Muslim anarchism”, as distinct forms of radical anti-authoritarian religion, subvert conventional approaches to Islamic hermeneutics by drawing on intellectual traditions and discursive strategies external to them. Through recourse to the mutuality between autonomy and automatism, most notably in Western avant-garde and countercultural aesthetics, it elucidates the import of automatic transcendence and retro-futurist imaginaries as novel interpretative techniques for spiritual emancipation in radically libertarian approaches to Islam. My aim is t

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38

Perkins, Priscilla. ""A Radical Conversion of the Mind": Fundamentalism, Hermeneutics, and the Metanoic Classroom." College English 63, no. 5 (2001): 585. http://dx.doi.org/10.2307/379046.

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39

Witkowski, Lech. "Jaka pedagogika krytyczna jest (nie)możliwa w Polsce i dlaczego? (Esej metakrytyczny z Henrym A. Giroux w tle)." Chowanna 54, no. 1 (2020): 1–40. http://dx.doi.org/10.31261/chowanna.2020.54.06.

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The text undertakes the problematics situated between modernity and tradition regarding the reception of H.A. Giroux’s works in Poland, in a view of furthering the study of pedagogy and educational praxis. First, the author outlines the beginnings of openness towards critical pedagogy. What is underscored here is the 1980s’ main inspiration drawn from the resistance paradigm. Then, the author proceeds to the current state of Giroux’s reception in Poland. He illustrates differences among particular examples and levels of the said reception of Giroux’s pedagogy and of the scholar’s theoretical b

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40

Volkow Fernández, Verónica. "Réplica a Luis Garagalza." Interpretatio. Revista de Hermenéutica 5, no. 2 (2020): 149–67. http://dx.doi.org/10.19130/iifl.it.2020.5.2.0010.

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This is a reply to the presentation by Luis Garagalza’s paper called: “Following the Steps of Hermes: The Symbolic Hermeneutics as a Contribution to the Imaginary Studies”. which attempts to level overly extreme claims of contemporary philosophical hermeneutics, mainly from philological practice and from the Latin American gender perspective. If contemporary hermeneutics accesses a philosophical status from philology, here we try to review whether some of its most radical claims remain consistent with philological practice and from the present gender perspective. There are extreme statements s

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41

Walsh, Carey. "The Beasts of Wisdom: Ecological Hermeneutics of the Wild." Biblical Interpretation 25, no. 2 (2017): 135–48. http://dx.doi.org/10.1163/15685152-00250a03.

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The role of beasts in the Hebrew Bible’s wisdom literature differs from that in the Torah and Prophets. Rather than the often-plural and domesticated animals of the latter, wild animals represented in the singular and with greater diversity characterize the wisdom material. Wild animals in the Torah and Prophets typically signify potential danger outside the inhabited domain or divine wrath and punishment. In wisdom literature, however, they become sources for human guidance (Job 5:22). In Proverbs, they are enlisted to address a lack in human understanding. But in later wisdom texts, the use

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42

BOEVE, L. "(Post)Modern Theology on Trial? Towards a Radical Theological Hermeneutics of Christian Particularity." Louvain Studies 28, no. 3 (2003): 240–54. http://dx.doi.org/10.2143/ls.28.3.504309.

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43

Polka, Brayton. "Is Covenantal Theology a Hermeneutics of Allegory? A Radical Reading of Saint Paul." European Legacy 18, no. 4 (2013): 483–86. http://dx.doi.org/10.1080/10848770.2013.791455.

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44

Konacheva, Svetlana Alexandrovna. "Cross and Glory in Post-Metaphysical Perspective." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 161–72. http://dx.doi.org/10.21146/2587-683x-2021-5-1-161-172.

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The paper is devoted to the recent book of John D. Caputo “Cross and the Cosmos: A Theology of Difficult Glory”. Caputo’s project is examined as one of the most representative explications of postmetaphysical discourse in contemporary theology. We consider the key concepts of Caputo’s theological hermeneutics – the impossible, the event, and the kingdom of God as a context for a radical theology of the cross. The paper emphases on the coming nature of the event that signals its openness to surprising possibilities that constitute even the possibility of the impossible. The author highlights th

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45

Bernstein, Richard J. "Radical Plurality, Fearful Ambiguity, and Engaged HopePlurality and Ambiguity: Hermeneutics, Religion, Hope. David Tracy." Journal of Religion 69, no. 1 (1989): 85–91. http://dx.doi.org/10.1086/487993.

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46

Kristeva, Irena. "Pour une historisation des traductions*: L’herméneutique critique de Jean Bollack." Çédille, no. 18 (2020): 551–64. http://dx.doi.org/10.25145/j.cedille.2020.18.22.

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The article attempts to present the challenges of Jean Bollack’s critical hermeneutics. This method of translation recommends that, to be effective, the philological examination which aims to bridge the gap between the work and its translation, must be strengthened by a critical interpretation. Not separating the work of translation from the work of interpretation, the reading of the source text requires its historization. A radical historization aims to know its subsequent representations without ignoring the moment of its creation. In short, the historization of textual meaning becomes the c

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47

Kearney, Richard. "A Game of Jacks: Review Essay of John D. Caputo's Recent Works." Philosophy & Social Criticism 47, no. 5 (2021): 570–86. http://dx.doi.org/10.1177/01914537211017168.

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This is a review essay by Richard Kearney celebrating the recent work of John D Caputo and responding to the companion review essay by Caputo on Kearney's work in this issue of PSC. The author critically considers five volumes by Caputo and two recent volumes and a reader devoted to his philosophy. The essay covers most of the key issues in Caputo's later published work including ‘weak theology’, ‘deconstruction’, ‘radical hermeneutics’, ‘hauntology’ and ‘the event of the impossible’.

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48

Braulik, G. "The destruction of the nations and the promise of return: hermeneutical observations on the book of Deuteronomy." Verbum et Ecclesia 25, no. 1 (2004): 46–67. http://dx.doi.org/10.4102/ve.v25i1.259.

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Many Israelis, but also many Christian Palestinians, today understand the current conflict around the possession of the land in a Bible-oriented way. They associate it with the radical destruction of all inhabitants of the land and its subsequent occupation as it is formulated in Deuteronomy, namely as an instruction of God, and as portrayed in the book of Joshua, namely as an historical event. This typologising form of common hermeneutics contradicts both modern historiography on ancient Israel and the historic-critical exegesis of the two books as well as their interpretation in Jewish tradi

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49

Lei, Elizabeth Vander, and Donald R. Hettinga. "A Comment on "'A Radical Conversion of the Mind': Fundamentalism, Hermeneutics, and the Metanoic Classroom"." College English 64, no. 6 (2002): 720. http://dx.doi.org/10.2307/3250774.

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50

Cruickshank, Justin. "Solidarity, critique and techno-science: Evaluating Rorty’s pragmatism, Freire’s critical pedagogy and Vattimo’s philosophical hermeneutics." Human Affairs 30, no. 4 (2020): 577–86. http://dx.doi.org/10.1515/humaff-2020-0051.

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AbstractThe critique of metaphysics can often entail a critique of liberalism. Rorty sought a revolutionary paradigm shift in philosophy and the broader humanities, by linking the rejection of metaphysics to a justification for liberal democracy and reformism. He believed that the recognition of socio-historical contingency concerning interpretations of fundamental values and of truth, combined with a humanities education, would create a sense of solidarity that would motivate reforms. Freire argues that a dialogic form of education is as important as the humanities’ content. For Freire, peopl

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