Articles de revues sur le sujet « Hermeneutic Dialectic Circle »

In its interpretation of the opposition ‘national literature – world literature’ as defined by Goethe in 1827 the article relies on the dialectic of the hermeneutic circle, related to Goethe’s idea in the general context of the Classical-Romantic utopia of aesthetic humanism. Analyzing Goethe’s statements about world literature, one finds that his tentative concept did not suggest universal surrender of national-specific differences, but rather integration of national literatures (with all of their unique features) as relatively autonomous but mutually conditioned elements of a single literary communication supersystem. According to Goethe, each national literature established itself by involvement in the developing existence of a whole, without losing its identity to an amorphous composite of literatures. By fully preserving its individuality, it in fact joined in a special polyphonic order: a unity of diversity and interpenetration. Goethe, therefore, laid the foundations of a new philological discourse, which gave rise to comparative literary studies as a new scholarly discipline.

This article presents the results of the observations about digital literacy that were studied philosophically through Gadamer's hermeneutic approach. The reason for using this approach is to achieve an understanding of how the subject and its history play a role in the digital literacy process, where ontologically, the content of information has been visualized into the digital world so that a philosophical understanding is needed in understanding the virtual reality. This research is included in the classification of qualitative research with an analysis with three stages, namely reducing data that is very general and broad in a more specific form, and relevant to digital literacy and hermeneutics; then classifies the dimensions of digital literacy so that it is easy to determine the dimensions of the hermeneutics; interpret digital literacy to clarify the dimensions of hermeneutics in it, and concludes and draws relevance to efforts to overcome hoaxes. The results obtained from this study are on a hermeneutical analysis of the process of digital literacy as a catalyst for peace, that equalizing the elimination of discrimination at the historical-ego level can be achieved through the application of hermeneutical digital literacy that is by promoting dialectical historical understanding, where contemporary history dialecticism with the history of the past which is often claimed by certain groups as the heyday and the fruit of their work.Artikel ini mempresentasikan tentang hasil observasi peneliti tentang literasi digital yang dikaji secara filosofis melalui pendekatan hermeneutika Gadamer. Adapun alasan penggunaan pendekatan tersebut yakni untuk mencapai sebuah pemahaman tentang bagaimana subjek dan kesejarahannya berperan di dalam proses literasi digital, di mana secara ontologis, konten informasi telah divisualisasikan ke dalam dunia digital sehingga dibutuhkan pemahaman yang filosofis di dalam memahami realitas virtual tersebut. Penelitian ini masuk ke dalam klasifikasi penelitian kualitatif dengan analisis dengan tiga tahap yaitu mereduksi data yang bersifat sangat umum dan luas ke dalam bentuk yang lebih spesifik, dan relevan dengan literasi digital dan hermeneutika; selanjutnya mengklasifikasikan dimensi literasi digital sehingga mudah untuk ditentukan dimensi hermeneutikanya; menginterpretasikan literasi digital dalam rangka memperjelas dimensi hermeneutika di dalamnya; serta menyimpulkan dan menarik relevansinya dengan upaya menanggulangi hoax. Hasil yang didapatkan dari penelitian ini adalah pada sebuah analisis hermeneutis tentang proses literasi digital sebagai katalis perdamaian, bahwa penyetaraan penghapusan diskriminasi pada tataran ego-historis dapat dicapai melalui penerapan literasi digital yang bersifat hermeneutis yakni dengan mengedepankan pemahaman kesejarahan yang dialektis, di mana sejarah masa kini didialektikakan dengan sejarah masa lampau yang seringkali diklaim oleh kelompok-kelompok tertentu sebagai masa kejayaan dan buah kerja mereka.

This article describes the metaphorical identification of genealogy and language that is central to Danilo Kiš’s overarching project. In The Family Cycle and “The Encyclopedia of the Dead,” the documentation of history and the continuity of generations are worked into a single figurative system. This system has three major functions. First, children and texts complexly interact in the larger endeavor to preserve traces of the fragile past into an uncertain future. Second, the compulsion to identify with dead generations dramatizes the attractions and dangers inherent in fiction—overidentification with a character that overwhelms the reader’s or writer’s personality on the one hand, promiscuous dissolution into a world of metaphor on the other. Finally, genealogical figures form a metapoetic level that mirrors and focuses interpretation of the literary text. Notably, the dialectic between narrative and genealogy illuminates the hermeneutic circle in which finite texts appear as fragmented miniatures of some universal text, a book of nature or a “whole life.”

本文探討隱喻在敘說研究或敘說心理學中的關鍵作用與意涵，並從方法、方法論，再到認識論及本體論，逐層討論。在方法層次中，隱喻能在諮商中協助參考架構、世界觀之轉換，問題外化之命名等；在研究中，隱喻可協助對研究參與者故事做整體性反思，增進詮釋連貫性。在方法論層次，隱喻可協助呂格爾「三層摹擬論」的前構、形構、再構過程中之順利轉換。最後認識論及本體論層次，隱喻揭示了人所存有世界的本體性特徵，即宛若世界。此「世界」只能藉由隱喻或敘事文本來摹擬，本身就包涵「是」與「不是」的辯證性認識論。但文本摹擬之差異性或偏離性並不視為誤差，而是一種創造性，也是文本世界之生命力所在。This study addresses the key effects and meanings of metaphors in narrative studies and narrative psychology. Metaphors have importance in the development of hermeneutics, and Ricoeur studied it in the book La métaphore vive. The development of hermeneutics has two major turns. The first major turn is Wilhelm Dilthey's contributions, who made important contributions to a methodology of the humanities and other human sciences. The second major turn is that Martin Heidegger's contributions, shifted from Wilhelm Dilthey's theories. Martin Heidegger is counted among the main exponents of existentialism. Heidegger's groundbreaking work is in ontology (the philosophical study of being or existence) and metaphysics. And since then, hermeneutics has advocated detours to understand human beings that requires language or narrative text. The role of metaphors in the narrative is what this study aims to explore. The literature as well as practical counseling experiences have found different schools of counseling seem to believe that metaphors help the process of counseling. The purpose of this study is to explore how metaphors help.Also, the main approach of this study is to explore the links and important discourses between narratives and metaphors in greater depth through the review of critical literatures. The study explores how metaphors help step by step from how metaphors are applied, and from the methodology aspect, the epistemology aspect and the ontology aspect. When it comes to how metaphors are applied, metaphors stimulate transformation in reference frames, viewpoints of world, and the naming of the externalized problems, etc. In this study, metaphors stimulate the study participants to reflect on stories holistically and improve the consistency of interpretation. The role of metaphors comes from what Ricoeur called a rhetorical property. At the methodology level, metaphors have what Ricoeur called poetics, including mimesis and pictorial-semantic fusion. Therefore, metaphors stimulate the transformation process of pre-figuration, configuration, and re-figuration of Ricoeur's ＂threefold mimesis＂, which are the core frame of narrative, in the text. Also, the pictorial nature of metaphors assist in the construction and interpretation of the story. At the epistemological level, metaphors themselves contain a dialectical epistemology of ＂to be＂ and ＂not to be＂, and this dialectic helps to promote the hermeneutic circle among understanding, interpretation, and construction. It is an open circle and a creative mimesis. Finally, at the ontology level, metaphors reveal the ontological characteristics of the human beings' world - the ＂as if＂ world. This world can only be drawn up by metaphors or narrative texts. However, the difference (écart) of the texts is not regarded as an error but rather regarded as a type of creativity and liveliness of the text. Moreover, the secondary reference of metaphors and narratives, the hermeneutical detour nature of narratives, helps people move from a limited situation of unformed meaning towards a state of existence and authentic self. In other words, the ontology or existence of man reflected in metaphors or narratives is essentially the ontology of meaning construction. The so-called authentic self (Eigentlichkeit) or transcendent state is not the appearance of the real self or the given ultimate goal or answer but rather a possibility of development and a process of continuous meaning construction and becoming. In the history the earliest narrative works of human beings are cave paintings of primitive humans and related witchcraft rituals or dances. The initial imitations of these life experiences have brought about reflection and consciousness, which allows human beings to go into the world of meaning construction from the unconscious and organic world. This also allows for the birth of art and culture. Therefore, human beings are in this metaphorical and narrative-like world and can constantly construct or reconstruct meanings of life.

Abstract Within Christian communities, the problem of the unity of Scripture involves biblical, theological, and practical dimensions. This interdisciplinary study surveys some of the major questions that emerge for theological interpretation of Scripture that follows the hermeneutical circle of Scripture, theology, and practice. The article also briefly explores a possible model of community response. The investigation first examines questions concerning the unity of Scripture at each of the three interfaces of the hermeneutical circle: (1) Scripture and theology, (2) theology and practice, and (3) praxis and Scripture. Historical examples from various periods in the history of Christianity are employed to describe issues of continuing significance. Particular attention is given to a dialectic in the history of biblical interpretation between "one right meaning" (Irenaeus) and "one right method" (Origen). Each interface offers a differing but potentially complementary perspective on this challenging and perennial problem. Then the article explores responses to the questions for the Christian communities that view Scripture as the primary source of religious authority. The responses use a modified version of canonical hermeneutics and a blended diversity of theological models. The study seeks to show that the development of a hermeneutical circle of community, moving through these three dynamic interfaces, offers an approach that holds the unity of Scripture together with theology and practice.

Abstract Within Christian communities, the problem of the unity of Scripture involves biblical, theological, and practical dimensions. This interdisciplinary study surveys some of the major questions that emerge for theological interpretation of Scripture that follows the hermeneutical circle of Scripture, theology, and practice. The article also briefly explores a possible model of community response. The investigation first examines questions concerning the unity of Scripture at each of the three interfaces of the hermeneutical circle: (1) Scripture and theology, (2) theology and practice, and (3) praxis and Scripture. Historical examples from various periods in the history of Christianity are employed to describe issues of continuing significance. Particular attention is given to a dialectic in the history of biblical interpretation between "one right meaning" (Irenaeus) and "one right method" (Origen). Each interface offers a differing but potentially complementary perspective on this challenging and perennial problem. Then the article explores responses to the questions for the Christian communities that view Scripture as the primary source of religious authority. The responses use a modified version of canonical hermeneutics and a blended diversity of theological models. The study seeks to show that the development of a hermeneutical circle of community, moving through these three dynamic interfaces, offers an approach that holds the unity of Scripture together with theology and practice.

Resumo: Apresentamos, neste texto, parte do estudo para compreendermos sobre categorização na Análise Textual Discursiva (ATD) de Moraes e Galiazzi (2007). Trataremos de uma das categorias finais emergentes sobre categoria na ATD, a dialética. Portanto, nossa pergunta é: “O que é isto, a dialética na categorização na ATD?”. Inicialmente, expressamos a compreensão alcançada da palavra dialética e, posteriormente, seus sentidos conceituais no livro de ATD. A primeira categoria intermediária mostra a dialética no processo de unitarização e de categorização em movimento dialético entre ordem e desordem. A segunda engloba o modo de teorizar na pesquisa entre teorias a priori e teorias emergentes. A terceira mostra o movimento entre processos indutivos e dedutivos, atentos aos intuitivos e auto-organizados na pesquisa. Compreendemos que a ATD é um exercício hermenêutico em um círculo virtuoso de autoconhecimento que encontra a palavra, dela vai ao conceito e à palavra retorna em fusão de horizontes.Palavras-chave: Análise Textual Discursiva; Categoria; Dialética. Dialetics in the categorization of textual discursive analysis: the recursive movement between word and conceptAbstract: We present here part of the study about categorization in Moraes and Galiazzi’s Discursive Textual Analysis (DTA) (2007). We will deal with one of the emerging final categories on category from DTA book, the dialectics. So our question is, "What is this, dialectics in the categorization of DTA?". Initially, we express an understanding of the word dialectics and, later, its conceptual senses from DTA book. The first intermediate category shows the process of unitarization and categorization in dialectical movement between order and disorder. The second includes the way of theorizing in research between a priori theories and emerging theories. The third shows the movement between inductive and deductive processes, being alert to intuitive and self-organized processes in research. We understand DTA is a hermeneutic exercise in a virtuous circle of self-understanding that finds the word, it goes to the concept and to the word returns in fusion of horizons.Keywords: Textual Discursive Analysis; Category; Dialectics.

The article proposes an analytical reconstruction of the interpretive strategy of the German philosopher H.G. Gadamer associated in his early works with the phenomenological interpretation of Plato’s dialogue Philebus. This reconstruction is necessary to understand the views of the creator of the «hermeneutic Bible of the XX century» in their development. The study of the phenomenological interpretation of the dialogue in the early H.G. Gadamer makes it possible to determine the conceptual difference of the question of the genealogy of pleasures posed in the philosophical thought in the 20th century. The conceptual definition of the attitude to the ethical tradition dating back to Aristotle and the dynamic understanding of the problem of the relationship between pleasure and reason in human life becomes a meaningful moment of the reconstruction of H.G. Gadamer’s interpretive strategy. On the example of the hermeneutic structure of the concept of «good», the paper identifies the dialectical difference between ethos and praxis, which is considered in the context of the textual heritage of Plato and Aristotle. The significance of the genetic concept of V. Yeager for the formulation of the hermeneutic problem in H.G. Gadamer’s works is highlighted. The study analyzes existential aspects in the phenomenological interpretation of H.G. Gadamer that date back to the concept of the «life world» in the late E. Husserl. It traces the development of the concepts «hermeneutic experience» and «hermeneutic circle» at the early phenomenological stage in the development of H.G. Gadamer’s ideas. The reconstruction of the dialectical analysis of the correlation of the one and the many in the dialogue Philebus proposed by H.G. Gadamer, is traced in the context of M. Heidegger’s ontological positions. The article substantiates the position that the dialectical difference between the kinds of pleasure arising from the Platonic difference between the soul and the body should be considered as a conceptual difference between the phenomenological interpretation of H.G. Gadamer and the genealogy of corporeality, going in European philosophy from F. Nietzsche to M. Foucault.

The changes that occur in the educational field are nourished by the rationality of different paradigms, with post-structuralism and post-modern thinking determining in the (re)configuration of educational practices in contemporary times. This article aims to reflect on the contributions of Post-Critical Theory in the formulation, understanding and development of pedagogical praxis and educational practice in terms of conceptualization and methodology. The proposal comes from the epistemological, social and educational changes brought about by the reflections of the Post-Critical Theory, instigating us to raise elements to promote a dialogue that can collaborate to meet the theoretical-practical demands brought by the referred scientific approach. The ideas are based both on authors who analyze the concept of praxis and educational practices (SOUZA, 2012), as well as on those who validate the influence of the post-structuralist paradigm and post-modern thinking such as Jean-François Lyotard (1984), Gadamer (1997) and Habermas (1987a, 1987b), who approach hermeneutics and dialectics as possibilities of methodological composition for data analysis. And, in this aspect, we anchored, too, with Heiddeger (2005a, 2005b) who helps in the intelligibility of the hermeneutic circle. The intention is to promote reflection on the concept of educational practices and their epistemological implications from the perspective of Post-Critical Theory so that it is possible to understand current social phenomena and, thus, strengthen the methodological proposals that are in line with the problems undertaken by this current theoretical. Our considerations, therefore, provide subsidies that broaden the debate about educational praxis and pedagogical praxis as sine quan non categories in the educational field.

ABSTRACT Objective: to evaluate the perception of the relatives of crack users in relation to the support groups offered to this population in a Psychosocial Care Center for Alcohol and Drugs in the South of Brazil. Method: the fourth-generation theoretical framework was used for evaluation, having as methodological device the hermeneutical-dialectic circle. Data collection occurred through 500 hours of observations and interviews with 12 relatives of crack users, and the comparative constant method was used in the analysis, generating the “family group” unit of meaning. Results: this group was regarded by the family members as a space for guidance on the management of users in their home environment. They reported the need for a basic structure to conduct the groups, greater duration of the meetings, confidentiality of information and diversity of timetables. Final considerations: investment in education and training of nursing professionals focused on group care is suggested to the education institutions.

This article is devoted to the main methods of thought that Vladimir Bibikhin uses to form the subject field of his lecture courses. The focus is on four such techniques: the combination of the meanings of everyday language (Aristotelian approach), the clash of extreme positions (dialectics without synthesis), the hermeneutic circle, as well as the boundaries of text collection (Bibikhin's moments of silence). At the very beginning of the article, the author analyzes the most “traditional” lecture courses of Vladimir Bibikhin (such as “Philosophy of Law” and “History of Modern Philosophy”), demonstrating their non-standard composition and thematization. The techniques revealed are the result of the practice of “slow reading” of Bibikhin's lectures. There are four main methods: combining the meanings of everyday language (1), the collision of extreme positions (2), the circular, hermeneutic structure of the lecture (3), the composition of the main blocks of thought in abrupt transitions, in silence (4). Bibikhin seeks to suspend the viewer's desire to “define”, to recognize the familiar in the unfamiliar. At the same time, Bibikhin carefully leads his reader and listener between, on the one hand, the businesslike vanity of thinking and, on the other hand, complete indifference and disinterest. As the main principle for avoiding these extremes, Heidegger's “a priori perfect” is put forward, according to which everything “always has already happened”, and therefore the thought is forced to deal with being late to the event of the world.

The essay analyses the hermeneutics of civilizational dialogue and identifies four basic principles, or requirements: recognition of the equality of the “lifeworlds;” awareness of the “dialectics” of cultural self-comprehension; acknowledgement of formal “metanorms” such as the principle of mutuality; and transcending the circle of “civilizational self-affirmation.” On the basis of these criteria, the essay investigates how politics will have to be reshaped – domestically, regionally and globally – to enable a genuine dialogue of cultures and civilizations that can also serve as a cornerstone of peaceful coexistence among states. Addressing today’s multicultural reality and its impact on the traditional nation-state, the essay underlines the importance of intercultural openness and “civilizational curiosity” – instead of “civilizational nostalgia” – and suggests a redefinition of “co-existence” in the sense of active mutual engagement. The paper further undertakes a critical assessment of the role of “dialogue” as a fashionable decorum of international politics and questions the instrumentalization of the civilizational paradigm in the context of international politics.

Beethoven acknowledged the radical nature of his “Quartetto serioso” (1810) when he noted that it had been written for “a small circle of connoisseurs” and was “never to be performed in public.” The coda to the quartet's finale, with its sudden reversal of tone, has proven especially problematic, eliciting responses that include incomprehension (Marx) and outright dismissal (d'Indy). More recent accounts have pointed to irony as a strategy of negation, but Beethoven's contemporaries were inclined to embrace it as a constructive, liberating device. The Schlegel brothers, among others, championed it as the primary instrument of an epistemological framework that promoted the accommodation of multiple perspectives. The antifoundationalist nature of irony encourages a mode of understanding that precludes the possibility of any one “correct” perspective. Beethoven's use of “serioso” here and elsewhere, moreover, evokes a sense of the word that conveys pathos bordering on bathos. The “Quartetto serioso” is Beethoven's most extreme essay in irony, a device that would permeate his later works in more subtle but no less far-reaching ways. Opus 95 also reflects the growing prestige of artistic incomprehensibility, part of a broader shift from an aesthetics based on the principles of rhetoric, in which the artist bears the burden of intelligibility, to an aesthetics based on the principles of hermeneutics, in which the audience assumes responsibility for comprehending a given text. Beethoven's “late” works, often regarded as products of self-critique or turning inward, can thus be heard as part of a wider effort to engage audiences as active participants in a community dedicated to a dialectic of critique.

The thesis was devoted to the research of the peculiarities of representation in the civil process. The main objective of this thesis is the determination of the peculiarities of legal adjusting for the representation in the civil process. Methodological basis of the thesis consisted of such methods as: formal-logical, system analysis, dialectical and hermeneutical. The relevance of this thesis is evidenced in particular by there that was disclosed such facts as: the content of the institute of representation in civil law and civil process doctrine; the circle of persons who can be representatives in civil procedure. It was made a systematic analysis of the provisions of the Civil Procedure Code (CPC) of Ukraine on the subject of the implementation of the representation of individuals in civil proceedings. There were investigated the problems of restricting the circle of persons who can be representatives in civil proceedings. The analysis of standing and its confirmation by various persons who can carry out representation in civil proceedings was done. According to the results of the research, it was established that modern CPC of Ukraine does not determine the essence of relations between representatives and persons whose interests they realize. The mainstreaming and law-governing influence is mainly related to the legal personality of the representatives, their procedural status. It was also determined the range of duties and rights of representatives within the civil legal process. In addition, it was proved that the modern CPC of Ukraine is being introduced in the state, in fact, a monopoly on the representation of the parties by a lawyer in the courts, in the civil process, but leaves the possibility of realizing the relations of representation between an individual and another person who does not have the lawyer status, who ruled only in, such cold as, minor affairs. Thus, the practical significance of the conclusions reached was aimed primarily at the theoretical and methodological plane to continue the reform of the institution of representation in the civil process, as well as in the practical activities of representatives in the context of expanding the opportunities for individuals to exercise their procedure’s rights.

The review notes the specifics of understanding the Russian mass culture transformation, given by the domestic cultural studies expert, literary critic and philosopher I.V. Kondakov.The monograph “Russian Mass Culture: From Baroque to Post-Modernism” is interesting for its relevant methodology, which allows to build a scientific model that can combine classical issues and mo­dern interpretations. The methodology is based on the principles of dialectical development of masscult; literature-centrism is considered the main idea of the author, which determines the main trends in the development of Russian mass culture. The author’s position of “out-presence” regarding to the subject of his research proves that it is legitimate to review the logical and illogical in the history and development of the Russian masscult. The architectonics of I.V. Kondakov’s scientific research is defined as having a circular structure, which connects the metho­dological foundations of the peer-reviewed monog­raph with H.-G. Gadamer’s “hermeneutic circle”. The author defines three features in the understanding of mass culture, defined by the negation of “-not”: its emergence is “not connected” exclusively with the 20th century; the origins “can not” have only ethno-national character; “do not belong” to a certain socio-economic formation. He manages to open the boundaries of the usual interpretations of mass culture due to a more voluminous approach to the subject of research. This approach, of course, required the scientist to apply not only encyclopedic know­ledge, but also a consistent analysis of the broad historical, cultural, and literary context of the undertaken research. The article notes the representativeness of the author’s sample of personalities for the study, which is reflected in the index of names, in particular.The study is characterized as somewhat provocative, offering the reader an unexpectedly new interpretation of famous works, presented mainly by Russian literature.The specificity of the author’s interpretation lies in the fact that the philosophical-culturological concept of the Russian masscult transformation not only brings a kind of research result, but also determines the vectors for further study of the issue.

Problem setting. Although modern humanity has proclaimed the universality of human dignity and desperately upholds this value, which is fully in harmony with freedom, equality and fraternity, the truth is that in reality it has not yet been able to go beyond the status of a citizen of the nation state in its legal and political conventions. . In this sense, a very important issue is the representation of the real situation around the categories of "universal citizenship", "human rights" and "globalization" in the midst of the geopolitical conflict in Latin America caused by the persecution of 21st century socialism. Paper objective. This critical essay aims to discuss the real significance of such political and legal categories as "universal citizenship", "human rights" and "globalization" in the midst of the geopolitical conflict that led to the persecution of 21st century socialism in Latin America. Methodology. The methodological field of the research uses documentary observation and dialectical hermeneutics, which help to compare and reconcile categories with different semantic contexts to reconstruct their true meaning. The technique of writing this research was the methodological procedure of the hermeneutic circle, which is a sequential analysis of numerous written documentary sources, combined in a kind of dialogic context with hidden messages that can be read between the lines, as well as interpretive theories and critical thinking. Paper main body. There is much in common between the contemporary political and philosophical programs of the Western cultural space, of which Latin Americans are a part, and the ideas of universal citizenship, globalization, and human rights in a spirit of deep militant universalism that function fully today not only as abstract theories at the disposal of peoples and nations who continue to work to improve their living conditions and strengthen their freedom to exist and act in a better world. As for the tradition of human rights as a modern expression of natural law, it dates back to ancient times and even dates back to the great religions, which in their own way developed and substantiated the idea of human dignity. The history of the Institute of Human Rights has a pronounced anthropocentric character and deserves to be expanded in accordance with the geopolitical realities of the modern world, in order to protect the indisputable value of all life forms affected by such phenomena as global warming and the associated greenhouse effect. economic growth that requires technological and industrial modernization. For its part, "globalization with a human face" means the ability to interconnect and enrich not only material and financial resources, due to the insatiability of international markets, but also the cycle of knowledge and people required by modern world democracies to strengthen their social and human capital. . In this context, the idea of global or universal citizenship, while seeming utopian, is of paramount importance as it broadens the political phenomenon of citizenship, which is vital to modern democracies or polyarchies, forgetting the tradition of history ruled by supreme forces and structures. Although, according to K. Popper, already the historicist concept assigned a fundamental role in building a reality conducive to the exercise of freedom, the citizen, conscious and active. Thus, if globalization is reduced purely to the internationalization of capital and selective human and technological resources solely in the interests of corporate elites and does not turn into a globalization of social welfare and dignity - a process in which universal citizenship would be a logical consequence, then partial globalization, which can do little to promote an open society in the 21st century. Conclusions of the research. The study concludes that if globalization is reduced to the internationalization of capital and individual human and technological resources for the benefit of the corporate elite and does not extend to the globalization of social welfare and dignity, where universal citizenship would be a logical consequence, such globalization is unlikely to contribute building an open society of the XXI century.

O presente estudo tem o propósito verificar a adesão dos docentes e os entraves na utilização das TIC no processo ensino e aprendizagem numa IES privada, contribuindo para a criação de novas práticas pedagógicas ou de uma ciberpedagogia confrontando com o moduz operandi na docência. A pesquisa utilizou-se de reuniões de grupos e aplicação de questionário para professores dos cursos de Administração, Biomedicina, Contábeis, Direito, Enfermagem, Serviço Social e Zootecnia. Os dados foram interpretados por meio do círculo hermenêutico dialético (CHD). Os sentidos extraídos das falas dos docentes apontam como resultados preliminares que a TIC estimula o estudo, otimiza tempo e trabalho, favorece a autonomia do estudante e a responsabilidade. PALAVRAS-CHAVE: Ensino e aprendizagem; Tecnologias da informação e da comunicação; Prática docente; Formação docente. ABSTRACT The present study has the purpose of verifying the adherence of teachers and the obstacles to the use of ICT in the teaching and learning process in a private HEI, contributing to the creation of new pedagogical practices or a cyberpedagogy confronting the moduz operandi in teaching. The research used group meetings and questionnaire application for teachers of the courses of Administration, Biomedicine, Accounting, Law, Nursing, Social Service and Zootechnics. The data were interpreted through the dialectical hermeneutic circle (CHD). The senses extracted from the teachers' statements point as preliminary results that ICT stimulates the study, optimizes time and work, favors student autonomy and responsibility. KEYWORDS: Teaching and learning; Information and communication Technologies; Teaching practice; Teacher training. RESUMEN El presente estudio tiene el propósito de verificar la adhesión de los docentes y los obstáculos a la utilización de las TIC en el proceso de enseñanza y aprendizaje en una IES privada, contribuyendo a la creación de nuevas prácticas pedagógicas o de una ciberpedagogía confrontando con el modesto operandi en la docencia. La investigación utilizó reuniones de grupos y aplicación de cuestionario para profesores de los cursos de Administración, Biomedicina, Contable, Derecho, Enfermería, Servicio Social y Zootecnia. Los datos fueron interpretados por medio del círculo hermenéutico dialéctico (CHD). Los sentidos extraídos de las palabras de los docentes apuntan como resultados preliminares que la TIC estimula el estudio, optimiza tiempo y trabajo, favorece la autonomía del estudiante y la responsabilidad. PALABRAS CLAVE: Enseñanza y aprendizagem; Tecnologías de la información y la comunicación; Pratica docente; Formación docente.

Este trabajo presenta la experiencia relacionada con la conformación del Grupo Interdisciplinario de Investigación Postdoctoral en Educación (GIPDE), el cual emergió en el seno del Postdoctorado en Educación, Sociedad y Ambiente de la UPEL-IPC, en su VI Círculo. Se aborda desde el paradigma hermenéutico bajo un enfoque fenomenológico, aplicando el método de la experiencia integral de Karol Wojtyla. El objeto de investigación es el grupo mismo en su proceso constitutivo; la relación sujeto-sujeto se encuentra entramada fenómeno- lógicamente. Su esencia se dilucida a través de la intersubjetividad de sus siete miembros en una sinergia relacional compleja-transcompleja. El grupo emerge espontáneamente desde una rica dialéctica con miras al desarrollo de investigaciones colectivas que respondan epistemológicamente a la complejidad educativa actual. Nace con características y propósitos derivados de la intersubjetividad. Su identidad, constituida ontoepistémicamente, busca desarrollarse en investigaciones sustentadas en realidades axiológicas que coadyuven a los grandes fines de la educación. ABSTRACT This work presents the experience related to the formation of the Interdisciplinary Group of Postdoctoral Research in Education (GIPDE), which emerged within the Postdoctorate in Education, Society and Environment of the UPEL-IPC, in its VI Circle. It is approached from the interpretive hermeneutical paradigm under a phenomenological approach, applying the integral experience method of Karol Wojtyla. The object of investigation is the group itself in its constitutive process; the subject- subject relationship is phenomenologically entangled. Its essence is elucidated through the intersubjectivity of its seven members in a complex-transcomplex relational synergy. The group emerges spontaneously from a rich dialectic with a view to the development of collective research in order to respond epistemologically to the current educational complexity. It is born with characteristics and purposes derived from intersubjectivity. Its identity, constituted ontoepistemologically, seeks to develop research supported by axiological realities in order to contribute to the great ends of education. Key words: postdoctoral research, Wojtyla method, intersubjectivity. RESUME Cet article présente l'expérience liée à la création du Groupe interdisciplinaire de recherche postdoctorale en éducation (GIPDE), qui a émergé au sein de l'éducation postdoctorale, paradigme d'interprétation herméneutique dans une approche phénoménologique, la société et l'environnement UPEL-CIB, son sixième cercle. Il est approché d'appliquer la méthode de l'expérience intégrale de Karol Wojtyla. L'objet de la recherche est le groupe lui-même dans son processus constitutif; le sujet- sujet est grillagée phénoménologique. Son essence est élucidé par l'intersubjectivité de ses sept membres d'une synergie de transcomplex relationnelle complexe. Le groupe émerge spontanément d'une dialectique riche pour le développement de la recherche collective qui répond à la complexité de épistémologiquement éducatif actuel. Né avec des caractéristiques et buts de dérivés inter. Son identité, ontoepistémicamente constitué cherche à développer la recherche fondée sur axiológicas réalités qui contribuent aux grandes fins de l'éducation. Mots-clés: recherche post-doctorale, méthode Wojtyła, intersubjectivité.

The article aims to explain Karl Barth’s hermeneutical legacy against the background of the influence of the Enlightenment in philosophy and theology during the nineteenth and twentieth centuries. It consists of a discussion of a “hermeneutic chart”, mapped by Schleiermacher, Dilthey, Bultmann, Ebeling, and Ricoeur. This “map” is introduced in the foreword by outlining mileposts and concluded by pointing to the so-called postmodern “hermeneutic critique against hermeneutics”. The cord that keeps the fragments of individuals’ contributions together in the article is the function of the notion “hermeneutic circle” and, especially, how this notion had been adapted since the Enlightenment through Romanticism until Dialectic Theology, conducing to present-day Postmodernity.

Karl Barth’s hermeneutic legacy prolonged Western Christian tradition, especially influenced by Hegelian philosophy of history. This led to Barth’s “theological exegesis” instead of a historic-critical exegesis. In a preceding article Barth’s understanding of the notion “hermeneutic circle” is discussed against the background of the Enlightenment and its counter-movement in Romanticism. In this article Barth’s attitude to the place and role of historical criticism is explained in light of his dialectic distinction between “scientific” and “practical” interpretation. The article aims to show that Barth, with his dialectics, continues Schleiermacher’s realism. In conclusion, the positivistic traits in the Barth legacy are raised once again, in order to open the door to Jürgen Habermas and other deconstructionist thinkers of the postmodern era in hermeneutics.

ABSTRACT Objective To reveal the comprehension of women and health professionals about the feminine vulnerability belonging to the collective of lesbians, bisexuals, and transsexuals’ women. Method Qualitative research, carried out from October 2018 to March 2019, in a Basic Health Unit located in Marabá - Pará, Brazil, using the hermeneutic-dialectic circle and inductive hermeneutic analysis. Five lesbians, bisexuals, and transsexuals’ women and five health professionals participated, through interviews. Results Health care for women, as described by the participants, promoted social and programmatic vulnerabilities structured by taboos and preconception, which endorsed exclusive professional behaviors in the provision of specific care, which consequently amplified risks and threatened the quality of life of this population. Conclusion The dissemination of this evidence is configured as an indicator to support future decisions regarding priorities, application of resources and professional training in the care of lesbians, bisexuals and transsexuals’ women.

Qualitative study that used the framework of Fourth Generation Assessment and aimed to apprehend the perception of professionals, users and family members, about the nurse's practice at a psychiatric emergency service. Data were collected from February to June 2014, involving with 15 professionals, nine users and six family members. In the data collection, non-participant observation, participant observation and individual interviews were held, using hermeneutic-dialectic circle, with analysis by the constant comparative method. The results were grouped into two main themes: The nurse as a facilitator of multidisciplinary and humanized care and; activity accumulation: limitation for nurses to work at the psychiatric emergency service. It was concluded that the use of Fourth Generation Assessment reveals the empowerment of stakeholders as protagonists of change and that the nurse's practice is essential for the humanization of care and the dynamics of multidisciplinary work.

ABSTRACT Objective: Assess components of the Psychosocial Attention Network (RAPS) in crack user care in a Rio Grande do Sul municipality. Method: Qualitative study based on Fourth Generation Evaluation. Data collection occurred in 2014, through participating observation and interviews based on the Hermeneutic-Dialectic Circle. Ten uses, eleven family members, seven managers and eight workers at a Psychosocial Attention Center participated. The Constant Comparative Method was used for data analysis. Results: Difficulties were observed in the network articulation with the general hospital, due to prejudice and the lack of structure of the team. SAMU’s (Mobile Emergency Care Service) dependence on the Military Brigade for the service indicates a frailty of the network. The need to re-think the way therapeutic farms operate in the network is a consensus. Conclusion: RAPS is being implemented and its concretization depends on the involvement of professionals, managers and social control of users and family members.

‘Shakespeare in the Bush’ is an account of an anthropologist’s hermeneutical experience among the Tiv people of Nigeria that serves as an illustration o f a hermeneutical circle which results in transforming the otherness of a text into the sameness of the prejudices artd traditions projected by the preunderstanding in order to understand. This essay poses the hermeneutical objective of validity in interpretation by advocating an encounter with the otherness of the text that is orientated to the speech performance of the author, as it is conveyed by the textual structures of the implied author and the implied reader. Heidegger’s artd Gadamer’s ontological condition of being-in-the-world and its projection of understanding are acknowledged as the only legitimate point o f departure for interpretation. If alienating distanciation is to be evoked by an ‘effective historical consciousness’, a text must be read with the ‘irony of interpretation’ that interacts with it, the text, as both a speech performance (parole) and a linguistic code (langue).

ABSTRACT Objective: To evaluate child’s mental health care in the context of the Family Health Strategy, from the professionals' perspective. Methods: A qualitative case study type, using the Fourth Generation Assessment as a methodological reference. Fourteen professionals from two teams of the Family Health Strategy of Porto Alegre/RS were the participants. Data collection extended from May to August 2018, and consisted of observations and interviews through the dialectical hermeneutic circle, and of analysis through the Constant Comparative Method. Results: The analytical category emerged of Mental Health Care for Children related to home visit, care network, advice, team meeting and space in the medical agenda. Conclusions: The results show that the FHS is an important psychosocial care space and that, at the same time, presents weaknesses in cross-sectorial work and needs support from the mental health services network to accompanying children and families.

ABSTRACT Objective: to evaluate the care to the child and the adolescent in treatment in the general hospital for mental and behavioral disorders due to the use of psychoactive substances, from the perspective of the Nursing. Method: evaluative study, of the case study type, with the use of the theoretical-methodological reference of the Fourth Generation Evaluation. The group of interest was composed of 19 professionals of the Nursing team of a Unit allocated in a general and teaching hospital of the West of Paraná. Data were collected from June 2015 to February 2016 through 410 hours of non-participant observation, individual interviews, following the hermeneutic-dialectical circle and a negotiation meeting. Data analysis was performed using the Constant Comparative Method. Results: three categories emerged from the analysis: nursing care for children and adolescents, Potential care and Fragility in care. the interest group reported a differentiated care of the other units of the institution, expressing the concern to care in a global and humanized way. They pointed out the development of meetings of agreement between the scenario of the study and the municipalities as one of the facilities for the care and, as greater fragility, the lack of physical space. Conclusion: It is hoped that the results of this study may instigate and provide critical reflection of professionals who develop their practice with children and adolescents who use or abuse psychoactive substance in the various health treatment services.

This consideration of British poet, novelist, and critic Iain Sinclair’s ‘bad’ writing begins at the summit of Beckton Alp, a pile of waste in London’s east that has been reconstituted as recreational space. For Sinclair, Beckton Alp functions as a totem signifying the pervasive regulatory influence of Panopticism in contemporary urban culture. It shares the Panopticon’s ‘see/being seen dyad’, which is delineated thus by Michel Foucault in Discipline and Punish: In the peripheric ring [which in this case acts as an analogue for London] one is seen, without ever seeing; in the central tower [for our purposes, Beckton Alp], one sees everything without being seen. (201) In his most recent novel, Dining on Stones (or, The Middle Ground), the prospect from Beckton Alp offers Sinclair the following image of London: Leaning on a creosoted railing London makes sense. There is a pattern, a working design. And there’s a word for it too: Obscenery. Blight. Stuttering movement. The distant river. The time membrane dissolves, in such a way that the viewer becomes the thing he is looking at. (190) The city, following Michel de Certeau, can be read as a text from Beckton Alp, one that appears intelligible, one that ‘makes sense’ (92). But what “sense” is the reader to make of Sinclair’s vision of London, a London characterised by this intriguing (and typically Sinclairean) neologism, obscenery? Obscenery’s etymological origins in the word ‘obscene’ suggest that it is indecent, unruly, offensive. It would seem to encompass everything that hegemonic culture would prefer to keep off-stage and unseen, everything that it considers ‘bad.’ Yet as Sinclair makes clear, it is hardly hidden—it can be seen from the Alp. By all accounts, obscenery proves to be the completely visible manifestation of what is normally segregated, managed and disposed of by disciplinary apparatuses, such as the Panoptic schema, which organise and supervise urban space. In summary, obscenery contends the regulatory power of Panopticism by being visible, obscenely so. Sinclair is careful to avoid a dialectic positing obscenery as the disordered antinomy to the pattern of hegemonic order. Instead, obscenery problematises the differentiations demarcating ‘good’ and ‘bad’ culture. Sinclair’s poiesis also blurs the boundaries between divergent spheres of culture as it oscillates between small press publishing and the mass market. His mimeographed chapbooks and limited edition hardcovers have for the major part of his career been conceived, produced, and disseminated outside the parameters of mainstream culture. An affiliation with the avant-garde British Poetry Revival indicates Sinclair’s dedication to alternative publishing, as does the existence of his own imprints: the punningly named horz commerz, and the Albion Village Press. But his mainstream publications (including Dining on Stones, which was released by multinational publishing house Penguin) complicate this position because although he is published and circulated within the sights of hegemonic literary culture, and therefore subject to the gaze of the Panopticon, Sinclair rejects hegemonic expectations about what comprises literature. He exploits written language, a tool licensed by the Panopticon, for unlicensed praxis. Identifying Sinclair’s cultural production as a type of textual obscenery, or ‘bad’ writing proposes an alternative model of cultural production, one that enables the creative practitioner to loosen the panoptic bonds with which Foucault pinions the individual and productively negotiate the archetypal struggle faced in a capitalist political economy: the conflict between artistic integrity and commercial imperative. In a sense, Sinclair and his circle of collaborators constitute a modern day la bohème—a league of artistic and literary putschists conspiring against the established order of cultural production, distribution, and consumption. As Sinclair commented in an interview: There’s no anxiety. Most of the stuff I have done didn’t have to win anybody’s approval. For me, there wasn’t that question of ‘How do I get published?’ that seems to preoccupy writers now. I used to publish myself. (Jeffries) For Sinclair, hegemonic culture is marching acquiescently, mindlessly to the ‘military/industrial two-step. That old standard… YES was the word.’ (Sinclair, London Orbital 4) If ‘yes’ is the mantra of this type of (false) consciousness, then Sinclair’s contrary creations are asserting a politics of ‘no.’ Sinclair’s refusal to accede to hegemonic attitudes regarding what is ‘good’ writing points to a deliberate decision to preserve what Herbert Marcuse terms ‘artistic alienation’ (Sinclair 63). According to Marcuse, artistic alienation, as distinct from traditional Marxist notions of alienation, should be encouraged in order to preserve the integrity of the work of art as something that has the power to rupture reality. In late era capitalism, reality is the totality of commodity culture, thus art must remain antagonistic to the ubiquity of the commodity form. Or, in Marcuse’s words, ‘art has …magic power only as the power of negation. It can speak its own language only as long as the images are alive which refuse and refute the established order’ (65). Within the panoptic schema, the disciplinary apparatus of capitalism, refusal, or refuse, is equivalent to obscenery. Like raw sewage washing up on the beach, or a split garbage bag lying uncollected in the street, Sinclair’s writing is matter out-of-place. If Panopticism, as Foucault theorises, is to efficiently and effectively implement discipline via real and imagined networks of surveillance that shift constantly between operations extrinsic and intrinsic to the subject, it does not necessarily prevent heterogeneous, transgressive, or subversive practice from emerging. However, it will, by means of this surveillance, draw attention to these practices, classify and segregate them, apply pejorative labels such as ‘bad’, ‘useless’, ‘harmful’, and relegate them to a social or spatial sphere outside the realm of the normative tastes and standards. In this process lies the Panopticon’s vast potential to devise, standardise, and regulate patterns of production and consumption. Practices and production that do not conform to hegemonic conventions are deemed aberrant, and rendered invisible. In a capitalist political economy, where governing institutions and operations function as extensions of systems predicated upon the fetishism of commodities, regulating patterns of consumption—by deciding what can and can’t be seen—imposes control. According to the logic of scopophilic culture, to be ‘unseen,’ by choice or otherwise, necessarily restricts consumption. In this manner, the Panopticon reinforces its role as arbiter of public taste. Obscenery’s visibility, however, rejects panoptic classification. It resists the panoptic systems that police cultural production, not by remaining hidden, or Other, but by declaring its presence. Unlike the commodity, which in its conformity is seamlessly assimilated into consumer culture, obscenery draws attention. Beckton Alp, a sanitised pile of waste rendered useful, palatable, is, in contrast, an example of obscenery averted (see endnote). As Marx explains, for a product to exist fully it must be consumed (91). A book becomes a product only when it is read. Writing that is designed to refuse the act of reading is perverse according to any schema of cultural logic, but particularly according to the logic of an economy driven by consumption. This refusal resonates with particular force within a capitalist schema of cultural production because it is fundamentally contrary to the process of commodification. Sinclair’s texts deny easy, uncritical consumption and subsequently cause a blockage in the process of commodification. In this manner, Sinclair contends the logos of capitalist alchemy. A book that resists being easily read, but is still visible to mainstream culture, constitutes a type of obscenery. Situating Sinclair’s poiesis within the domain of obscenery enables an understanding of why his texts have been judged by some critics and readers as ‘bad,’ difficult, inaccessible, impenetrable, even ‘unreadable’. Practitioners of counter-cultural and sub-cultural art and literature traditionally protect their minoritarian status and restrict access to their work by consciously constructing texts which might be considered ‘shit’; in other words, creating something that is deemed excremental, or ‘bad’ according to hegemonic tastes and standards. They create something that inhibits smooth digestion, something that causes a malfunction in the order of consumption. Stylistically, Sinclair employs a number of linguistic and formal devices to repulse the reader. Unrelenting verbiage and extreme parataxis are two such contrivances, as this exemplary excerpt from Dining on Stones illustrates: HEALTHY BOWELS? No problem in that department. Quite the reverse. Eyes: like looking out of week-old milk bottles. Ears clogged and sticky nose broken. But bowels ticked like a German motor: Stephen X, age unknown: writer. Marine exile. His walk, the colonnade. Wet suits for scuba divers. Yellowed wedding dresses. Black god franchises. Fast food. NO CASH KEPT ON PREMISES. The shops, beneath the hulk of the Ocean Queen flats, dealt in negatives, prohibitions – fear. They kept no stock beyond instantly forgotten memorabilia, concrete floors. Stephen releases a clutch of bad wind. (Sinclair 308) Sinclair’s writing constructs linguistic heterotopias that ‘desiccate speech, stop words in their tracks, contest the very possibility of grammar’ (Foucault, Archaeology xix). His language is clipped, elliptical, arrhythmic. In fact, Sinclair’s prose often doesn’t resemble prose; formally and syntactically, it is more aligned with poetry. It is peppered with paradoxical conceits—‘forgotten memorabilia’—which negate meaning and amplify the inscrutability of his words. His imagery is unexpected, discordant, frequently unsettling, as is his unpredictable register which veers from colloquialisms (‘No problem in that department’; Sinclair 308) to more formal, literary modes of expression (‘Stephen X, age unknown: writer’; Sinclair 308). Sinclair also alienates the reader through the use of digressive narrative, which in its Blakean insistence on cyclical shapes resists the linear structure associated with the shape of rational imagination. In terms of the economy of a teleological narrative, Sinclair’s storytelling in novels like Dining on Stones is wasteful in its diversions. His fictions and non-fictions contain characters and events that are incidental to what only occasionally resembles a plot. The apotheosis of the urge to contend linear forms of narrative is chronicled in Sinclair’s 2002 book London Orbital, a navigation of the M25 that as a circuitous journey has neither defined point of origin nor a locatable terminus. Sinclair’s novels, criticism, poetry, films constitute a hermeneutic circle, insisting that you have a working knowledge of the other texts in order to decipher the single text, and the body of work gives meaning to each discrete text. Acquiring Sinclair’s recondite code—which those who are cognisant with his style are well aware—is not a task for the uncommitted. The reader must assume the role of detective tracking down his poetry in second-hand bookshops. Obscure references that saturate the page must be researched. To read and understand Sinclair requires what sociologist Pierre Bourdieu has called ‘cultural competence’ (2). Bourdieu’s ideas on taste and consumption provide a framework for understanding Sinclair’s textual allegiances, his affinity for other types of textual obscenery—unsanctioned graffiti, small magazine poetry—which are also derided as ‘shit’, as ‘bad’ writing by those who have not acquired the cultural competence necessary to understand their coded information. There is a self-reflexive joke contained in the title Dining on Stones. After all, it is a novel that constantly urges the reader to swallow indigestible text and unsavoury subject matter. Sinclair’s writing continually forces our attentions back to the purlieus of urban culture, to everything that the centrifugal forces of Panopticism have driven to the periphery: social inequality, marginal spatial practice, refuse, shit. Sinclair’s textual obscenery is perceived as ‘bad’, as excremental because it denies mainstream literary audiences the satisfaction of uncomplicated, uncritical consumption. According to the restrictive logic of late era capitalism, Sinclair’s slippery, complex, inaccessible narratives are perverse. But they are also the source of perverse pleasure for those who refuse the inhibitions of conformity. Endnote Visual technology in the service of surveillance has been steadily integrated into the everyday, and, by virtue of its ubiquity, has become ‘unseen.’ Similar to the panoptic technologies described by Foucault, Beckton Alp, ‘a considerable event that nobody notices,’ (Sinclair, Dining on Stones, 179) is also assimilated into the urban landscape. References Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. London: Routledge, 2003. De Certeau, Michel. The Practice of Everyday Life. Berkeley: U of California P, 1988. Foucault, Michel. Discipline and Punish: The Birth of the Prison. Trans. Alan Sheridan. London: Penguin, 1977. The Order of Things: An Archaeology of the Human Sciences. London and New York: Routledge, 2002. Jeffries, Stuart. “On the Road.” The Guardian Online 24 Apr. 2004. 28 Apr. 2004 http://books.guardian.co.uk/departments/generalfiction/story/0,,1201856,00.html>. Marcuse, Herbert. One-Dimensional Man. London & New York: Routledge, 2002. Marx, Karl. Grundrisse: Foundations of the Critique of Political Economy (Rough Draft). Trans. Martin Nicolaus. Harmondsworth: Penguin, 1973. Sinclair, Iain. Dining on Stones (or, the Middle Ground). London: Hamish Hamilton, 2004. Sinclair, Iain. London Orbital. London: Granta, 2002. Citation reference for this article MLA Style Seale, Kirsten. "Iain Sinclair's Excremental Narratives." M/C Journal 8.1 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0502/03-seale.php>. APA Style Seale, K. (Feb. 2005) "Iain Sinclair's Excremental Narratives," M/C Journal, 8(1). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0502/03-seale.php>.