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Literatura científica selecionada sobre o tema "Gadamer"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 27 de julho de 2024

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Artigos de revistas sobre o assunto "Gadamer"

Wicks, Robert. "Understanding Gadamer". Dialogue 38, n.º 4 (1999): 827–33. http://dx.doi.org/10.1017/s0012217300006739.

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The Philosophy of Hans-Georg Gadamer, edited by Lewis Edwin Hahn, the twenty-fourth volume in the “Library of Living Philosophers”—a series founded in 1938 by Paul Arthur Schlipp, the aim of which has been to represent some of the world's greatest living philosphers. In keeping with this tradition, the 600-page Gadamer volume contains an invaluable and lengthy autobiographical sketch by Gadamer himself, long with wide-ranging critical and interpretive essays by twenty-nine scholars. The essays address the foundations of philosophical hermeneutics, the significance of beauty, art, and aesthetics to hermeneutic theory, theSocratic-Platonic sources of Gadamer's outlook, the relationship between Gadamer's hermeneutics and the characteristic perspectives of the Renaissance and the Enlightenment, questions concerning Gadamer'sconnection to political affairs in twentieth-century Germany, and the nuances of Martin Heidegger's profound influence on Gadamer's thought. The essays divide evenly into those which take issue with Gadamer and those which interpretively and sympathetically elaborate on Gadamerian themes. Of the twenty-nine authors, twenty-six were teaching at North American colleges and universities at the time of writing.

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Kajtár, László. "A vita mint a relativizmus ellenszere: Gadamer és a hermeneutika kritikai kérdése". Elpis Filozófiatudományi Folyóirat 8, n.º 2 (19 de dezembro de 2014): 161–72. http://dx.doi.org/10.54310/elpis.2014.2.14.

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Dolgozatomban Gadamer hermeneutikáját, pontosabban a gadameri hermeneutika kritikai kérdését veszem szemügyre, mégpedig hogy miképpen lehet megkülönböztetni helyes és helytelen értelmezéseket. Megvizsgálva Gadamer előítélet-koncepcióját és ennek szerepet az Igazság és módszer több kulcsfontosságú fogalmával együtt, azt állítom, hogy Gadamer nem ad megfelelő választ, és ezáltal a relativizmus húsbavágó fenyegetést jelent. Ennek oka, hogy úgy látom, hogy az Igazság és módszer túl nagy hangsúlyt fektet a hagyományos, időben távol álló értelmezési tárgyakra, és túl optimista azzal kapcsolatban, hogy mennyiben vagyunk képesek feltárni és felülvizsgálni az előítéleteinket. Ennek ellenére úgy gondolom, hogy lehet választ adni a gadameri hermeneutika szellemiségét tiszteletben tartva, az Igazság és módszerben kifejtett elméletet kiegészítve egy vita-koncepcióval, ami Habermas diszkurzív igazság-fogalmára épül.

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Dostal, Robert. "Gadamerian Hermeneutics and Irony: Between Strauss and Derrida". Research in Phenomenology 38, n.º 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 the question of irony in a provocative way in several important junctures. This essay contrasts Gadamer's treatment of irony to that of Leo Strauss and Jacques Derrida. It explores why for Gadamer irony does not call for a hermeneutics of suspicion.

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Dostal, Robert. "Gadamer, Kant, and the Enlightenment". Research In Phenomenology 46, n.º 3 (22 de julho de 2016): 337–48. http://dx.doi.org/10.1163/15691640-12341342.

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Gadamer is prominent on the list of counter-enlightenment philosophers of the20th century. He is on this list for good reasons, reasons that I will briefly explore here. Gadamer borrows much from Heidegger’s critique of modernity and he adds to it. As we all know, Gadamer’s critique of the Enlightenment and modernity serves as an opening for a reappropriation of the Greeks, especially Plato and Aristotle. Gadamer is often taken, again with good reason, to be one of the leading voices revivifying the battle of ancients and moderns and urging, at least in some regards, the superiority of the ancients. Kant is without question the leading figure of the Enlightenment—at least within the German tradition, if not for the European Enlightenment in general. As such we should expect Gadamer to be strongly critical of Kant. And yet we find Gadamer’s relation to Kant displaying a deep ambivalence. It is this ambivalence that this paper examines.

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Simanjuntak, Wilda. "Perpaduan Cakrawalamu dan Cakrawalaku: Hermeneutik Gadamer dan Sumbangsihnya bagi Pendidikan Teologi di Indonesia". GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, n.º 1 (28 de abril de 2020): 65. http://dx.doi.org/10.21460/gema.2020.51.413.

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AbstractReading messages from the past to fi nd their implications for the present is a difficult task of interpretation. Certain hermeneutical skills are needed to prevent failure to bridge the gap in perspective between writers andreaders, and to meet the contextual needs. The focus of this article is the framework of Hans-Georg Gadamer’s hermeneutic theory. Studying Gadamer provides important benefits for contextual hermeneutic studies. This article suggests that Gadamer’s hermeneutics is beneficial for theological education struggling to overcome the diversity of horizons in the process of discovering the meaning of scriptures. AbstrakMembaca pesan dari masa lalu, menemukan implikasinya bagi masa sekarang adalah tugas memaknai yang tidak mudah. Dibutuhkan keterampilan hermeneutis tertentu untuk mencegah kegagalan menjembatani kesenjangan cara pandang yang ada di antara penulis dan pembaca, dan memenuhi kebutuhan lingkungan yang kontekstual. Fokus artikel ini adalah kerangka teori hermeneutik Hans-Georg Gadamer. Hasil studi terhadap Gadamer ini memberi manfaat penting bagi studi hermeneutik dalam semangatnya mencarimakna yang kontekstual. Studi ini menyarankan bahwa hermeneutik Gadamer bermanfaat bagi pendidikan teologi yang selalu bergumul mengatasi kepelbagaian horizon dalam proses menemukan makna Kitab Suci.

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King, Christopher. "Gadamer, Levinas, and the Hermeneutic Ontology of Ethics". Philosophies 4, n.º 3 (14 de agosto de 2019): 48. http://dx.doi.org/10.3390/philosophies4030048.

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Much debate has been held over the question of whether Hans-Georg Gadamer’s hermeneutic approach to ethics and the other can do justice to the alterity of the other, as exemplified in Emmanuel Levinas’s approach to ethics as first philosophy. The challenge to Gadamer and to hermeneutics more generally, comes obliquely from Levinas and more directly, from Robert Bernasconi, who argues that Gadamer cannot account for an otherness that ends in incomprehensibility as one finds in encounters between persons of asymmetrical power relations—oppressed and oppressor, privileged and marginalized. Bernasconi’s critique has resulted in a flurry of hermeneutic responses that insist that Gadamer’s hermeneutics can, if understood in the right way, accommodate the other and serve as the foundation for robust ethical treatment of the other. I argue in this paper that participants in this debate have been insufficiently attentive to the ontologies that underlie the accounts of self and other in Gadamer and in Levinas. Because Gadamer and Levinas begin from different ontologies, their accounts of ethics and of the ground of ethics differ.

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Park, Youjeong. "Gadamer’s thinking on Art through Heidegger’s Hermeneutics: Art as the Encounter Experience with Self itself". Global Knowledge and Convergence Association 6, n.º 2 (31 de dezembro de 2023): 11–30. http://dx.doi.org/10.47636/gkca.2023.6.2.11.

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This paper pursues to think about Gadamer’s thinking on Art through Heidegger’s Hermeneutics. Experience on Beauty was chosen for the purpose of good explanation, and we could finally discover how Gadamer elaborated Heidegger’s hermeneutics and his thinking on Art. At first, hermeneutics was originally a skill of interpretation, but it became a methodology of Geisteswissenschaft by Dilthey. After that Heidegger changed hermeneutics as methodology into onology as a methaphysics, and Gadamer was successive to Heidegger’s hermeneutics and elaborated it. According to Gadamer, art is a field of truth that Being is revealed in Heidegger’s sense. Experience on Beauty is to discover Selbst itself in the event of Being-Aletheia, and it is a fusion of horizons(Horizontverschmelzung) in Gadamer’s philosophical vocabularies. So art is like Game(Spiel) because peoples in art rely on art itself as players should obey to game. But art expresses itself only by way of peoples in art who make art created. it is called Mimesis according to Gadamer because art is representation of Being-Truth, not just copy of actual thing. To conclude, art is to meet Selbst itself in the experience on beauty, and this experience is a fusion of horizons in the basis of Being-Truth according to Gadamer. So he defines that art is to be Game and Mimesis.

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Wang, Hongjian. "Tradition, φρόνησις und Praktische Philosophie". Synthesis philosophica 34, n.º 1 (2019): 191–206. http://dx.doi.org/10.21464/sp34113.

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Im Unterschied zum starken ontologischen Interesse Heideggers entwickelt Gadamer die Konzeption der Hermeneutik als praktischer Philosophie. Mit Heidegger schenkt Gadamer dem Begriff φρόνησις bei Aristoteles und dessen Unterschied zu τέχνη große Beachtung, gleichwohl entfernt er sich insofern von seinem Lehrer, als die Momente von σύνεσις und ἦθος, die von Heidegger vernachlässigt werden, wieder einmal freigelegt und betont werden. Darin ist die Vorantreibung der Methodologie charakteristisch, durch die der formale Ansatz bei Heidegger zum geschichtlichen Ansatz transformiert wird. Damit kann Gadamer einen anderen Weg der praktischen Philosophie als Heidegger gehen, wodurch jedoch gerade der von Heidegger beanspruchte vortheoretische Charakter der Philosophie garantiert wird. Auf diese Weise kommt Gadamers kritische Aneignung von Heidegger zustande, die aber eben die Bedeutung des ontologischen Ansatzes Heideggers in unserem Zeitalter bekundet.

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Mickevičius, Arūnas. "EMILIO BETTI VERSUS HANSAS-GEORGAS GADAMERIS: HERMENEUTINIO PRASMĖS SUPRATIMO DILEMA". Problemos 82 (1 de janeiro de 2012): 139–52. http://dx.doi.org/10.15388/problemos.2012.0.732.

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Straipsnio tikslas – apibrėžti Emilio Betti vartojamas sąvokas, eksplikuoti pagrindines jo metodinės hermeneutikos nuostatas, nurodyti esmines jam rūpimas hermeneutinių tyrimų problemas ir išryškinti Betti „metodinės hermeneutikos“ bei Hanso Georgo Gadamerio „filosofinės hermeneutikos“ esminius skirtumus ir nesutarimus. Betti priėjo kaltinamąją išvadą, kad Gadameris interpretuojamojo autoriaus objektyvią reikšmę pavertė interpretuojančiojo subjektyviu ir istoriškai kintančiu reikšmingumu, atvedusiu į reliatyvizmą. Straipsnyje pirmiausia įrodinėjama, kad autoriaus arba „objekto autonomijos“ prasminis krūvis prieš Betti valią dėl „perimančio rūpinimosi“ pranyksta ir persikelia į interpretatoriaus, kuris yra įsigyvenęs į objektyvumą, sąmonės plotmę. Taip jis tampa priklausomas nuo interpretatoriaus rekonstruojančių užmojų, kuriuos lydi tam tikri metodologiniai sumanymai. Kai Betti pabrėždamas „objekto autonomijos“ svarbą teigė, jog „svetimos dvasios“ objektyvumas pasiekiamas per interpretatoriaus kongenialų įsigyvenimą į ją – Aš įsigyvenimą į Tu, – jis tam tikru atžvilgiu „svetimai dvasiai“ ne suteikė objektyvųjį „svorį“, bet jį atėmė. Kitaip tariant, ne sustiprino, bet susilpnino dvasios autonomiją. Antra, nepagrįsta laikoma Betti išvada, kad gadameriškasis interpretatorius, remdamasis „pilnaties numatymu“, užgrobia tiesos monopoliją, kuri jam tampa jei ne nuosavybe, tai kontrolės instancija. Trečia, nepagrįsta laikoma Betti išvada, jog Gadamerio „filosofinė hermeneutika“ paneigia „objekto autonomiją“ ir todėl veda prie reliatyvizmo. Gadamerio „filosofinė hermeneutika“ numato teksto prasminio turinio autonomiją – ne tik interpretatoriaus, bet ir kūrybos autoriaus bei pirminio skaitytojo atžvilgiu. Ketvirta, teigiama, jog Gadamerio hermeneutinio supratimo efektas yra tas, kad jis ne subjektyviai iškreipia prasmės ar tiesos objektyvumą, kaip norėjo parodyti Betti, bet išskleidžia ir apnuogina interpretacijos subjektyvumą – kaip teisėtą arba neteisėtą – to, kas buvo parašyta ar pasakyta, atžvilgiu.Pagrindiniai žodžiai: interpretacija, supratimas, prasmė, E. Betti „metodologinė hermeneutika“, H. G. Gadamerio „filosofinė hermeneutika“. Emilio Betti versus Hans-Georg Gadamer: the Dilemma of Hermeneutical Understanding of MeaningArūnas MickevičiusSummaryThe paper aims to define the terms used by Emilio Betti, explicate the basic attitudes and the essential problems of his methodical hermeneutics, and highlight fundamental differences and disagreements between Betti’s “methodical hermeneutics” and Hans-Georg Gadamer’s “philosophical hermeneutics”. Betti came to the indictment that Gadamer turned the objective meaning of the author to subjective and historical significance which had led to relativism. The paper first argues that objective meaning of the author or the “autonomy of the object”, against the will of Betti, disappears and moves to the realm of consciousness of the interpreter. When Betti claimed, emphasizing “autonomy of the object”, that objectivity of the “alien spirit” is achieved through the interpreter’s congeniality, he has not strengthened but weakened the autonomy of the spirit. Second, Betti is wrong in stating that Gadamer’s interpreter, referring to the “anticipation of the fullness”, occupies the monopoly of the truth of which he becomes the instance of ownership or control. Third, Betti is wrong in stating that Gadamer’s “philosophical hermeneutics” denies the autonomy of the object, and thus leads to relativism. Gadamer’s “philosophical hermeneutics” provides the autonomy of the text not only with respect to the interpreter, but also with respect to the creativity of the author and the primary reader. Fourth, the article states that the effect of Gadamer’s hermeneutical understanding is that it does not subjectively distort the meaning of truth or objectivity, as Betti wanted to show, but expands and exposes the subjectivity of interpretation – as a legitimate or illegitimate – with respect to what has been written or said.Keywords: interpretation, understanding, meaning, E. Betti’s methodological hermeneutics, H.G. Gadamer’s philosophical hermeneutics.

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Batista, Gustavo Silvano. "Razão Prática e a questão da Técnica/Practical Reason and the Technical Question". Pensando - Revista de Filosofia 4, n.º 7 (31 de outubro de 2013): 81. http://dx.doi.org/10.26694/pensando.v4i7.1403.

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A reflexão de Hans-Georg Gadamer sobre a hermenêutica filosófica como filosofia prática pretende afirmar um aspecto essencial de seu pensamento, a saber, o traço eminentemente prático. Tal esfera prática encontra-se fundamentalmente ligada a uma tarefa, a defesa da razão prática em detrimento ao domínio da razão técnico-científica, assumida por Gadamer a partir da publicação da obra “A Razão na Época da Ciência” (1976). Assim, neste presente artigo pretendemos discutir a relação entre a noção de razão que, na perspectiva de Gadamer, deve ser compatível com as demandas atuais frente ao domínio da tecno-ciência.Abstract: Gadamer’s reflection on philosophical hermeneutics as practical philosophy intends to claim an essential aspect of his thought: the trace eminently practical. Such practical sphere is fundamentally linked to a philosophical task: the defense of practical reason against to technical-scientific reason, question assumed by Gadamer from the publication of “Reason in the Age of Science” (1976). Thus, in this present article we seek to discuss the relation between a notion of reason that, for Gadamer, must be compatible with the current demands opposite to the domination of techno-science. Keywords: Gadamer, practical reason, hermeneutics, technics

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Mais fontes

Teses / dissertações sobre o assunto "Gadamer"

BATISTA, GUSTAVO SILVANO. "HERMENEUTICS AND PRAXIS IN GADAMER". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9818@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A reivindicação que Gadamer faz de um caráter prático para a hermenêutica filosófica se deve, em grande parte, a uma releitura da filosofia prática de Aristóteles - tendo como principal referência o livro VI da Ética a Nicômaco - fortemente influenciada pela leitura ontológica proposta por Martin Heidegger. A retomada das noções aristotélicas, principalmente, de práxis e phronesis, oferece a Gadamer a possibilidade de realçar uma implicação ético-política no cerne da questão da compreensão. Esta última passará a ser pensada nos termos da interpretaçãoaplicação que ocorre no âmbito da vida prática, onde toda compreensão encontra-se operante enquanto dimensão fundamental de todo lidar com as coisas. Por essa razão, a relação entre hermenêutica e práxis abre um âmbito de reflexão e discussão que tem como principal objetivo um engajamento em defesa da razão prática, em detrimento da consideração de que toda racionalidade deve se apresentar, fundamentalmente, como lógico-científica. Deste modo, visamos com este trabalho refletir sobre a questão da práxis tal como pensada por Gadamer, apontando para uma pretensão filosófica fundamental: a defesa de uma universalidade para sua ontologia da compreensão. Para Gadamer, pensar uma hermenêutica filosófica é pensar a experiência universal de compreensão mútua que é inseparável do acontecer da vida em comum. É este o âmbito, a um só tempo, compreensivo e prático da sua hermenêutica filosófica.
Gadamer s claim of a practical character involved in philosophical hermeneutics is based, to a large extent, on a rereading of Aristotle s practical philosophy - having as a main reference, the sixth book of the Nicomachean Ethics - strongly influenced by Heidegger s ontological reading of Aristotle. The reappropriation of Aristotelian concepts, mainly, of praxis and phronesis, offers the possibility of bringing to light the existence of an ethical-political implication within the center of the question of understanding. Such a question turns to be thought in terms of the happening of interpretation-application that takes place in the scope of practical life where all understanding finds itself already operative in the commerce with things in general. In this way, the relation between hermeneutics and praxis opens a scope of reflection and discussion that has, as a main objective, an engagement in favor of practical reason, in contrast with logical-scientific arguments. In this way, our aim in this work is to approach the question of praxis such as thought by Gadamer, in the light of a basic philosophical aim: his claim of universality to his ontology of understanding. For Gadamer, the thought of philosophical hermeneutics is the thought of the universal experience of mutual understanding that is inseparable from the happening of communitarian life. Such a realm is, the comprehensive as well as practical one of his philosophical hermeneutics.

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Deniau, Guy. "Cognitio imaginativa : l'ontologie de Gadamer". Paris 10, 2000. http://www.theses.fr/2000PA100066.

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Dubouclez, Pauline. "Critique et herméneutique : Adorno, Gadamer, Habermas". Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040029.

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Le célèbre débat qui, dans les années soixante, opposa l’herméneutique à la Théorie critique, par l’intermédiaire de leurs principaux représentants respectifs, H.-G. Gadamer et J. Habermas, met en scène une alternative tranchée entre « conscience herméneutique » et « conscience critique » (P.Ricoeur). L’histoire de la Théorie critique montre cependant que sa volonté de s’immerger dans lacrisis qu’est l’histoire, son refus de se constituer en « science traditionnelle » l’amènent à tisser avec l’herméneutique des relations plus complexes qu’il n’y paraît. Ainsi Adorno érige-t-il« l’interprétation » en paradigme de la réflexion philosophique. La théorie habermassienne, dans sa volonté d’assurer à la critique ses fondements de droit, marque une rupture avec un tel paradigme, au profit de celui de la reconstruction. Mais ce tournant, qui vient bouleverser la Théorie critique dans sa conception initiale, n’a-t-il pas pour prix une approche moins pénétrante des phénomènes de domination ? La question est posée par A. Honneth, qui, pour pallier ce déficit critique, élabore une philosophie sociale moins soucieuse de la question de la fondation philosophique et plus hospitalière au thème herméneutique.Cette interrogation ouvre la possibilité d’une relecture de la pensée adornienne, attentive aux accomplissements critiques dont peut se prévaloir la singulière « herméneutique allégorique » qu’elle met en oeuvre
In the Sixties took place a famous debate setting against each other hermeneutics, represented byGadamer, and Critical theory, represented by Habermas. It embodied a deep-seated antagonismbetween « hermeneutical conscience » and « critical conscience » (P. Ricoeur). However, its historyshows that Critical theory’s decision to merge within history, conceived as crisis, and its refusal of« traditional science » lead it to establish complex connections with the hermeneutical trend. ThusAdorno sets up « interpretation » as a paradigm for philosophical thinking. Because he is concernedwith giving Critical theory its philosophical foundation, Habermas breaks with this paradigm, followinginstead the path of reconstruction. This turn undermines the initial conception of Critical theory; andone might ask - as does A. Honneth - if it does not weaken its ability to detect social dominationphenomena. In order to remedy to the critical shortcomings of habermasian theory, Honneth worksout a social philosophy which is less concerned about the question of philosophical foundation andmore open to the hermeneutical motives.This questioning opens the way for a new reading of Adorno’s philosophy, focused on the criticalachievements of « allegorical hermeneutics »

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Lorencena, Evanildes. "Gadamer: a linguagem dialógica na educação". reponame:Repositório Institucional da UNIJUI, 2012. http://bibliodigital.unijui.edu.br:8080/xmlui/handle/123456789/1839.

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O texto dedicou-se, por um lado, a elucidar noções, proposições e questões significativas na abordagem de Hans-Georg Gadamer ao tema do diálogo, e, por outro, a destacar a relevância das mesmas no âmbito das atividades educacionais, entre elas as que seguem: no que respeita à condição humana, há uma estreita relação entre interpretação, finitude e historicidade do saber; nas circunstâncias atuais as novas formas de organização das famílias, as novas tecnologias e formas de comunicação somam-se aos elementos que dificultam a experiência do diálogo; as estratégias educacionais atuais deveriam ser pautadas no núcleo socrático da hermenêutica de Gadamer, ou seja, valorizar as experiências de diálogo capazes de mobilizar as dimensões genuinamente comunicativas da condição humana; a retórica e arte de ouvir dever ser estimulados como contraposição ao prestigio atual da racionalidade instrumental no processo educacional. Isto porque a arte do diálogo abre-nos não apenas o acesso a um determinado conteúdo, que nos desafia a rever nossas convicções; ela proporciona uma abertura ao outro, à outra pessoa, aos seus modos de agir e de pensar. Enfim, a hermenêutica de Gadamer contribui de modo significativo tanto para lançar luzes sobre o plano mais amplo das relações humanas quanto ao dos assuntos educacionais mais estritos porque renuncia à concepção de sua validade incondicional, de sua onipotência e de seu poder exclusivo de construir nosso conhecimento, contrapondo-lhe uma postura mais humilde do reconhecimento do outro que, ao vir ao nosso encontro, conta com nossa responsabilidade perante ele.
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Noland, Martin R. "Hans-Georg Gadamer's hermeneutics as the end of the historical-critical method". Online full text .pdf document, available to Fuller patrons only, 1986. http://www.tren.com.

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Lott, Henrique Marques. "Arte e religião na hermenêutica de Gadamer". Universidade Federal de Juiz de Fora (UFJF), 2007. https://repositorio.ufjf.br/jspui/handle/ufjf/4723.

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Desenvolvemos na presente dissertação uma reflexão que teve como objetivo demonstrar a possibilidade de uma compreensão da religião através da arte na hermenêutica de Gadamer. Seguimos para isso três conceitos, quais sejam: o jogo, o símbolo e a festa. O autor toma esses conceitos como base antropológico-filosófica para tratar de questões da arte. Procuramos mostrar a partir desse viés as relações que são estabelecidas e configuradas entre arte e religião. Em nossa trajetória por essa tríade estão presentes as noções de “experiência de arte” e “experiência estética”, que carregam uma crítica implícita ao modelo racionalista da “consciência estética”. Fizemos uma transposição da explicação ontológica que Gadamer faz de arte e nos propomos a apresentar o que ele nos diz da religião como jogo, símbolo e festa.
In questa dissertazione abbiamo svolto una riflessione, il cui obiettivo era dimostrare la possibilità di comprendere la religione attraverso l’arte sull'ermeneutica di Gadamer. Perciò abbiamo seguito tré concetti, i quali: il gioco, il simbolo e la festa. L'autore prende questi concetti come la base antropologico-filosofica per abbordare le questione d'arte. Abbiamo cercato dimostrare, piú innanzi questo, le relazioni stabilite e configurate fra l'arte e la religione. Sulla nostra traiettoria da questa triade sono state presenti le nozioni su "esperienza d'arte" e "esperienza estetica", le quali criticano, in modo implicito, il modello razionalista della "coscienza estetica". Abbiamo trasposto la spiegazione ontologica d'arte fatta da Gadamer e abbiamo proposto presentare quello che lui ci dice sulla religione come il gioco, il simbolo e la festa.

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Rizo-Patrón, de Lerner Rosemary. "Dialogue and Deconstruction. The Gadamer-Derrida Encounter". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112883.

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Olay, Csaba. "Hans-Georg Gadamer : Phänomenologie der ungegenständlichen Zusammenhänge /". Würzburg : Königshausen & Neumann, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=3006531&prov=M&dok_var=1&dok_ext=htm.

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Young, David. "Gadamer and Fee| A Dialogue in Hermeneutics". Thesis, Regent University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10979703.

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The Pentecostal-Charismatic community has searched unsuccessfully for consensus on a hermeneutical approach to Scripture for the past three decades. The problem is not unique to this community of believers but they bring a unique set of theological presuppositions which find their way into the hermeneutical circle. Evangelicals in general, and Pentecostal-Charismatic believers in particular, are heavily invested in historical-criticism and grammatical hermeneutical methods. A strong emphasis on historical-grammatical analysis to the neglect of contemporary application presents Scripture as a static document enrobed in a culture that is at times foreign to the modern reader. As the scholarly community seeks to bridge the historical gap between the horizons of past and the present, there is a clear need to find meaning for the modern reader. This research explores the strengths and limitations of Fee’s historical-grammatical approach and Gadamer’s philosophical-dialogical approach to present options that are biblically sound while being relevant to the contemporary reader.

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Major, Julia. "Ethics of Argument in Perelman and Gadamer". Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22648.

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This study investigates ethical argumentation in Perelman and Gadamer to claim that the central theoretical framework in each philosophy simultaneously inflects and deflects available avenues of persuasion. I argue in each system there is a “confused notion” whose ambiguity underpins the available methods of rhetorical argument. For Perelman, the confused notion of the universal audience and its relationship to epideictic rhetoric determines the form of ethical persuasion that requires consensus in order to incite action for justice. For Gadamer, the confused notion of Vorurteil (prejudice, or fore- judgment) is used to critique tradition, Enlightenment reason, and historical hermeneutics. This mode of ethical argument suggests that open dialogue with an other is the best means for addressing prejudice in order to reach mutual understanding. I argue that by placing these two approaches to ethical argument into critical dialogue, their respective capacities, limitations, and distinctive rhetorical outcomes can be more clearly apprehended.
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Mais fontes

Livros sobre o assunto "Gadamer"

1961-, Wischke Mirko, e Hofer Michael 1966-, eds. Gadamer verstehen = Understanding Gadamer. Darmstadt: Wissenschaftliche Buchgesellschaft, 2003.

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Cesare, Donatella Di. Gadamer. Bologna: Il mulino, 2007.

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Deniau, Guy. Gadamer. Paris, France: Ellipses, 2004.

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Ripanti, Graziano. Gadamer. Lecce: Milella, 1999.

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Niall, Keane, ed. Gadamer Dictionary. London: Continuum International Pub. Group, 2011.

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Nixon, Jon. Hans-Georg Gadamer. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52117-6.

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Lawn, Chris. The Gadamer dictionary. London: Continuum, 2011.

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Drechsler, Wolfgang. Gadamer in Marburg. 2^a ed. Marburg: Blaues Schloss, 2013.

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Jørgensen, Arne. Hans-Georg Gadamer. Kbh: Anis, 2009.

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1900-, Gadamer Hans Georg, e Silverman Hugh J, eds. Gadamer and hermeneutics. New York, USA: London, 1991.

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Capítulos de livros sobre o assunto "Gadamer"

Schmidt, Dennis J. "Gadamer". In A Companion to Continental Philosophy, 433–42. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164542.ch38.

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Young, Julian. "Gadamer". In German Philosophy in the Twentieth Century, 155–87. 1 [edition]. | New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315409818-8.

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Luft, Sebastian. "Gadamer According to McDowell, McDowell According to Gadamer". In McDowell and the Hermeneutic Tradition, 127–50. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003314356-8.

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Prill, Meinhard. "Hans-Georg Gadamer". In 439094, 197–200. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-04506-5_43.

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Dostal, Robert J. "Hans-Georg Gadamer". In Contributions to Phenomenology, 258–61. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_59.

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Lang, Peter Christian. "Gadamer, Hans-Georg". In Metzler Philosophen Lexikon, 298–300. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_105.

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Danzer, Gerhard. "Hans-Georg Gadamer". In Wer sind wir? – Auf der Suche nach der Formel des Menschen, 143–55. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-16993-9_11.

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Llewelyn, John. "Gadamer: Philosophical Hermeneutics". In Beyond Metaphysics?, 99–126. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-07558-4_6.

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Grondin, Jean. "Hans-Georg Gadamer". In A Companion to Hermeneutics, 397–403. Hoboken, NJ: John Wiley & Sons, Inc, 2015. http://dx.doi.org/10.1002/9781118529812.ch48.

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Prinz, Katharina. "Gadamer, Hans-Georg". In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9580-1.

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Trabalhos de conferências sobre o assunto "Gadamer"

Zagryadskaya, A. "THE FORMATION OF THE MUSEUM AS A RESULT OF CHANGES IN AESTHETIC CONSCIOUSNESS (FROM RENAISSANCE TO NEW TIME)". In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2558.978-5-317-06726-7/113-117.

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The creation of the museum institutions and the drift of art from private life into a specialized exhibition space are analysed. The changes of views on the nature of the aesthetic from the Renaissance to Early modern period and their connection with the emergence of art institutions are considered. The interpretation of the concept of G.-H. Gadamer on the role of the spectator in art is given in the context of aesthetic experience.

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FONSECA DE OLIVEIRA, GUILHERME, e LIA MÁRCIA KUGERATSKI DE SOUZA MARIN. "AVALIAÇÕES DISCURSIVAS E HERMENÊUTICA FILOSÓFICA: A FECUNDIDADE DE UMA APLICAÇÃO PEDAGÓGICA DE GADAMER NA EAD". In 25º CIAED Congresso Internacional ABED de Educação a Distância. Associação Brasileira de Educação a Distância - ABED, 2019. http://dx.doi.org/10.17143/ciaed/xxvciaed.2019.30767.

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Moura, Vanessa dos Santos, e José Vicente De Freitas. "PRÁXIS JURÍDICA AMBIENTALMENTE ORIENTADA: UMA ANÁLISE DAS LEIS ORGÂNICAS DO MUNICÍPIO DE FLORIANÓPOLIS/SC E DE BONITO/MS". In I Congresso Nacional On-line de Conservação e Educação Ambiental. Revista Multidisciplinar de Educação e Meio Ambiente, 2021. http://dx.doi.org/10.51189/rema/1682.

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Introdução: O presente estudo versa sobre o tema da ética ambiental e sobre a temática da práxis jurídica ambientalmente orientada. Objetivo: O objetivo é empreender uma análise calcada na Hermenêutica Filosófica de Hans-Georg Gadamer – que é o (anti)método da pesquisa – a respeito de normas jurídicas pátrias em que é possível observar um giro interpretativo na relação que os seres humanos estabelecem entre si e com o meio natural. Material e Métodos: Merecem destaque as redações de duas Leis Orgânicas que são exemplos de legislações (municipais) que reconhecem direitos (autônomos) ao meio ambiente; tratam-se das Leis Orgânicas do Município de Florianópolis/SC e de Bonito/MS. A análise do conteúdo tanto o caput do art. 133 e seu parágrafo único da legislação de Florianópolis como do art. 236 e seu parágrafo único da Lei Orgânica do Município de Bonito revelam que é possível perceber uma virada paradigmática na relação entre os seres humanos (entre si) e seres humanos e não humanos. Resultados: Houve e há uma compreensão filosófica da crise ambiental e, nas normas citadas, percebe-se que se está galgando passos – no caso, na esfera local – rumo à transformação do pensamento relativamente à ética ambiental. No entanto, a pesquisa revela que são poucas as normas em que esse giro na Tradição (Überlieferung) aparece de forma expressa e parte dessa baixa efetividade do Direito pode ser atribuída ao fato de que o intérprete do Direito se resigna a reproduzir sentidos – e não a produzir/atribuir sentidos (Sinngebung) que propiciem a emancipação. Conclusão: A práxis, hoje, não está comprometida com a efetiva salvaguarda de um meio ambiente ecologicamente equilibrado para as presentes e futuras gerações (de seres humanos e não humanos), com a emancipação, com a democracia, com a pluralidade etc. E se não há um compromisso com libertação dos oprimidos rumo a sua humanização, não é possível falar que há uma práxis jurídica ambientalmente orientada.

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Ribeiro Peixoto, Danilo, Nathália Lipovetsky e Silva e Ricardo Henrique Carvalho Salgado. "Gadamer's dialectics and its basis on Hegel's theory". In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg135_07.

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Magomedova, J. "SOMAESTHETICS AND HERMENEUTICS". In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2571.978-5-317-06726-7/168-170.

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The article is devoted to the study of the conceptual grounds of somaesthetic project. The main characteristics of somaesthetics are given, goals and methods of the new project are considered, discussion aspects of the terminological apparatus used by R. Shusterman as well as the criticism of H.-G. Gadamer's hermeneutics are revealed.

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Baltiņš, Māris. "Privātdocentu vieta LU līdz 1944. gadam". In Latvijas Universitātes starptautiskā zinātniskā konference. LU Akadēmiskais apgāds, 2022. http://dx.doi.org/10.22364/luszk.80.mzs.tk.1.

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Visocka, Vanda. "Sievietes Latvijas arheoloģijā no 1945. līdz 1958. gadam". In Latvijas Universitātes 78. starptautiskās zinātniskās konferences Vēstures doktorantu sekcija. Latvijas Universitāte, 2020. http://dx.doi.org/10.22364/luszk.78.vds.01.

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Emdadi, Arash, Yunus Emami, Mansour Zenouzi, Amir Lak, Behzad Panahirad, Aydin Lotfi, Farshad Lak e Gregory J. Kowalski. "Potential of Electricity Generation by the Salinity Gradient Energy Conversion Technologies in the System of Urmia Lake-Gadar Chay River". In ASME 2014 8th International Conference on Energy Sustainability collocated with the ASME 2014 12th International Conference on Fuel Cell Science, Engineering and Technology. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/es2014-6310.

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Energy production from salinity gradients is one of the developing renewable energy sources, and has significant potential for satisfying electrical demands. Urmia Lake is the second hyper-saline lake in the world and there is a significant salinity gradient between the lake’s water and the waters of those rivers that flow into the lake. A methodology for determining the feasibility for electrical production using Salinity Gradient Power (SGP) is developed for two different types of systems using this location as an example. Reverse Electrodialysis (RED) and Pressure Retarded Osmosis (PRO), The Gadar Chay River is one of thirteen rivers that run into Urmia Lake; it supports about 10% of the lake’s water. In this study, important parameters such as river discharge and the salinity content of river and lake’s waters for several years were investigated. The theoretical and technical potential of salinity gradient energy was also determined. These calculations indicate that 206.08 MW of electrical power could be produced at this location when the river flow is approximately 29.82 m3/s and they illustrates the potential for salinity gradient energy extraction between Urmia Lake and The Gadar Chay River.

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Wang, Rongbin, Shuyu Chen e Jing Li. "GADAM: An Authorization Model Based on Attribute Delegation in Grid". In 2008 Workshop on Power Electronics and Intelligent Transportation System. IEEE, 2008. http://dx.doi.org/10.1109/peits.2008.45.

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Sergejeva, Daira. "Noziedzīgi iegūtas mantas institūta izpratnes no 1961. līdz 1991. gadam ģenēzes avoti". In Latvijas Universitātes 80. starptautiskā zinātniskā konference. LU Akadēmiskais apgāds, 2022. http://dx.doi.org/10.22364/juzk.80.35.

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This article provides an insight into the comprehension of sources of genesis underlying the institute of criminally acquired property in the territory of Latvia in the period from 1961 to 1991 (hereinafter – Soviet period). It should be emphasized that the legal regulation and understanding of the institute of criminally acquired property in the Soviet period was in line of that time, it can be concluded that the basic regulatory principles of the institute of criminally acquired property in the Soviet period can be found in the legal framework of the Russian Empire. It is a peculiar and even paradoxical synthesis of the ideology of Marxism-Leninism and the classical criminal procedure.

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