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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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Rauch-Rapaport, Angelika. "Gadamer Needs Lacan: Gadamer's Approach to Tradition". Journal of the British Society for Phenomenology 34, n.º 3 (janeiro de 2003): 309–26. http://dx.doi.org/10.1080/00071773.2003.11007412.
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Tićac, Iris. "Kritika „kulta zdravlja“ iz hermeneutičko–etičkog motrišta". Obnovljeni život 72., n.º 4. (22 de janeiro de 2018): 429–41. http://dx.doi.org/10.31337/oz.72.4.1.
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Fenomenu zdravlja pristupa se iz dva nadopunjujuća motrišta: hermeneutičkog i etičkog, i to u dva koraka. U prvom, hermeneutička promišljanja slijede ideje i inspiracije Hans–Georg Gadamera kako su izložene u njegovu djelu O skrivenosti zdravlja, zbirci tekstova koja sadržava predavanja i članke u kojima se Gadamer posvećuje pitanju zdravlja, te Klaus Dörnera, renomeniranog njemačkog socijalnog psihijatra koji preuzima Gadamerov govor o „skrivenosti zdravlja“, te ga dalje razvija i pokazuje kakvo je njegovo značenje u kliničkoj praksi. U drugom koraku, promišljaju se konsekvencije koje odatle proizlaze za politiku prevencije bolesti i promicanja zdravlja. Kritika se ne usmjerava na razboritu, nego „pretjeranu brigu“ oko zdravlja, koja često postaje „kult zdravlja“.
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Gadamer, Hans-Georg, Cynthia Nielsen e Ian Alexander Moore. "Tasks of Philosophy in the Present Age". Philosophy Today 64, n.º 2 (2020): 477–91. http://dx.doi.org/10.5840/philtoday202055339.
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This is a translation of Hans-Georg Gadamer’s recently discovered 1952 Berlin speech. The speech includes several themes that reappear in Truth and Method, as well as in Gadamer’s later writings such as Reason in the Age of Science. For example, Gadamer criticizes positivism, modern philosophy’s orientation toward positivism, and Enlightenment narratives of progress, while presenting his view of philosophy’s tasks in an age of crisis. In addition, he discusses structural power, instrumental reason, the objectification of nature and human beings, the reduction of both to mere means, and the colonization of scientific-technological ways of knowing and being—all of which continue to impact our social and political lives together and threaten the very existence of every living being. This speech is essential reading for Gadamer scholars interested in the social, political, and ethical dimensions of his thought and for those interested in bringing Gadamer into conversation with critical theory.
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Figal, Günter. "Gadamer als Phänomenologe". Phänomenologische Forschungen 2007, n.º 1 (2007): 95–108. http://dx.doi.org/10.28937/1000107937.
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Gadamer’s hermeneutics is no discipline or simply a foundation of the Humanities, but addresses the fundamental problem of phenomenology: how things show themselves and can be attained. It does so, however, not in Husserl’s terminology but in its “ontological turn”. In elaborating on the ontology of language, Gadamer equates the accessibility of things and their Being, a move eminent in the “speculative character of language” discussed in the third part of Truth and Method. For Gadamer as well as for Heidegger, ontology is possible only as phenomenology. How things show themselves, however, cannot be understood in relation to an absolute consciousness or understanding Dasein, but, following Plato, from the “evidence of the beautiful” in an hermeneutics of the artwork. Gadamer’s phenomenology thus describes the accessibility of things as the coming to pass of their truth and presence, much as the later Heidegger does in relation to physis and openness. Hermeneutical reflection of the fundamental problem of phenomenology also reveals the displacement in the continuity of coming to pass as the “space between words” opened in the manifold of interpretations.
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Le Roux, J. H. "Hans-Georg Gadamer en die Ou Testament". Verbum et Ecclesia 23, n.º 2 (7 de agosto de 2002): 383–92. http://dx.doi.org/10.4102/ve.v23i2.1204.
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Hans-George Gadamer and the Old Testament Some aspects of Gadamer’s hermeneutics are discussed below: his view on method, the finiteness of being human, the value of prejudices and so forth. With Gadamer’s help we are also able to think anew about our South African Old Testament tradition. He has perspectives and concepts which can help us to reword the basic questions of Old Testament scholarship. Of course, Gadamer is but one possibility, but he was one of the most important thinkers of the twentieth century. Whoever struggles with him also gains insight into the hermeneutical perspectives of the twentieth century.
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Watson, Stephen. "Gadamer, Aesthetic Modernism, and the Rehabilitation of Allegory: The Relevance of Paul Klee". Research in Phenomenology 34, n.º 1 (2004): 45–72. http://dx.doi.org/10.1163/1569164042404617.
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Paul Klee's art found broad impact upon philosophers of varying commitments, including Hans-Georg Gadamer. Moreover, Klee himself was not only one of the most important artists of aesthetic modernism but one of its leading theoreticians, and much in his work, as in Gadamer's, originated in post-Kantian literary theory's explications of symbol and allegory. Indeed at one point in Truth and Method , Gadamer associates his project for a general "theory of hermeneutic experience" not only with Goethe's metaphysical account of the symbolic but equally with a "rehabilitation" of allegory. In this paper, I examine this position and Gadamer's own use of it in his analysis of Klee's work, contrasting it with that of Walter Benjamin's account of allegory, equally indebted to Goethe and this archive. Finally, I contrast the resulting interpretations of Klee, discussing the implications that evolve for understanding both Gadamer and Benjamin— but equally for understanding Klee's work and, provisionally, the work of art, thus construed, for philosophy.
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Luthfi, I'syatul, Raisa Zuhra Salsabila Awaluddin, Safri Nurjannah e Moh. Isbat Alfan Ghoffari. "Comparative Study of Hamka and Quraish Shihab's Interpretation: Application of Gadamer's Hermeneutics in Qs. Al-Maidah [5]: 51". Journal of Islamic Civilization 4, n.º 2 (30 de outubro de 2022): 176–85. http://dx.doi.org/10.33086/jic.v4i2.3584.
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Hamka and Quraish Shihab have a different understanding of the interpretation of QS. al-Maidah [51]. Hamka interprets this verse as an absolute prohibition of making non-Muslims as leaders. While Quraish Shihab interprets this verse not as an absolute prohibition, so that Quraish Shihab argues may make non-Muslims as leaders with certain conditions. This article will analyze the factors causing the differences in their interpretations with Gadamer's hermeneutic approach. Gadamer's hermeneutics is chosen because for Gadamer the result of understanding or interpretation is strongly influenced by the author's pre-understanding and context. In analyzing an interpretation, Gadamer considers four things, namely Consciousness Influenced by History, Pre-understanding, Hermeneutic Circle and assimilation and Application. After analyzing the interpretations of Hamka and Quraish Shihab using Gadamer's Hermeneutics theory, it can be concluded that the differences in their interpretations are influenced by the context of their lives and different educational backgrounds. Hamka lived when political relations in Indonesia between Muslims and non-Muslims were tense. Meanwhile, Quraish Shihab lived when politics in Indonesia was no longer heated and the lives of Muslims and non-Muslims in Indonesia were harmonious. Analysis of interpretation by considering the author's horizon encourages the creation of objectivity in assessing a work of interpretation. Hamka dan Quraish Shihab memiliki pemahaman yang berbeda mengenai penafsiran QS. al-Maidah [51]. Hamka menafsirkan ayat ini sebagai larangan mutlak menjadikan non-Muslim sebagai pemimpin. Sedangkan Quraish Shihab menafsirkan ayat ini bukan sebagai larangan mutlak, sehingga Quraish Shihab berpendapat boleh menjadikan non-Muslim sebagai pemimpin dengan syarat tertentu. Artikel ini akan menganalisis faktor-faktor penyebab perbedaan penafsiran mereka dengan pendekatan hermeneutika Gadamer. Hermeneutika Gadamer dipilih karena bagi Gadamer hasil pemahaman atau interpretasi sangat di pengaruhi oleh pra-pemahaman dan konteks pengarang. Dalam menganalisis sebuah interpretasi, Gadamer mempetimbangkan empat hal, yaitu Consciousness Influenced by History, Pre-understanding, Hermeneutic Circle and assimilation and Application. Setelah menganalisis penafsiran Hamka dan Quraish Shihab menggunakan teori Hermeneutika Gadamer dapati disimpulkan bahwa perbedaan penafsiran mereka dipengaruhi oleh konteks kehidupn dan backroug pendidikan yang berbeda. Hamka hidup saat hubungan politik di Indonesia antar Muslim dan non-Muslim tengah tegang. Sedangkan Quraish Shihab hidup di saat politik di Indonesia tidak lagi memanas dan kehidupan muslin dan non-muslim di Indonesia sudah harmonis. Analisis penafsiran dengan mempertimbangkan horizon pengarang mendorong terciptanya objektif dalam menilai sebuah karya tafsir.
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Podkovyrin, Yurii Vladimirovich. "The Dialogical Concept of Meaning in H.-G. Gadamer's "Truth and Method" and its significance for Literary Hermeneutics". Филология: научные исследования, n.º 6 (junho de 2022): 1–8. http://dx.doi.org/10.7256/2454-0749.2022.6.38074.
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The subject of the study in the article is the concept of meaning presented in one of the main philosophical works of the twentieth century – the book of the German philosopher H.-G. Gadamer "Truth and Method". Gadamer's concept of meaning is considered among those theories of meaning that can be defined as dialogical. In the humanitarian thought of the twentieth century, they oppose both objectivist (first of all, scientific) and subjectivist concepts of meaning. The dialogical concept of the meaning of Gadamer is considered in this work from the perspective of its significance for literary hermeneutics, namely, for comprehending the specifics of the meaning of a literary work. The scientific novelty of the work is determined by the fact that for the first time the author analyzes the characteristics of meaning presented implicitly in Gadamer's "Truth and Method", and also identifies those ideas of Gadamer that are of direct importance for clarifying the specifics of the meaning of a literary work. In the concept of the meaning of Gadamer, we distinguish the following main points: the meaning is intentional; the meaning is always correlated with several intentions; the meaning is eventful; self-identity is inherent in the meaning. For literary hermeneutics, such ideas of Gadamer are of particular importance: 1) the meaning in a work of art is freed from the "obscuring" moments of the semantic future; 2) the "game" is opposed to the "structure"; 3) in a work of art there is an "increase in the visibility" of being.
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McChesney, Sam. "Hermeneutic courage. What Gadamer (and Arendt) can tell us about political thinking". Labyrinth 24, n.º 2 (30 de dezembro de 2022): 44–68. http://dx.doi.org/10.25180/lj.v24i2.305.
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Hans-Georg Gadamer, despite his exchanges with and reception by major figures in the field of political theory, is often thought of as a philosopher as opposed to a political theorist. For instance, the title of one of his essays, "On the Political Incompetence of Philosophy," is sometimes taken to indicate that Gadamer thought of his own philosophy as "politically incompetent" (Code 2003, 15). In this paper, I argue that Gadamer's hermeneutic philosophy is deeply concerned with our relation to the political world. To bring out these political concerns, I put Gadamer in conversation with Hannah Arendt, who overtly disavowed philosophy in favor of political theory. I show that Gadamer and Arendt share many of the same worries about the solitary model of much philosophy – particularly that of Heidegger – and that both try to promote a more involved, worldly mode of thinking. For Arendt, this mode of thinking attends in large part to the newness and distinctiveness of other people, whereas Gadamer emphasizes what other people say and how we must relate to them if we are to understand what they are telling us. I argue that although these are complementary ways of addressing political thinking, one important advantage of Gadamer's account is the way it brings into view the centrality of courage for understanding our shared political world. Because understanding frequently requires that we question our identities and renegotiate our existing relation to the world in often uncomfortable ways, political thinking involves what I call "hermeneutic courage.".
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Johnson, Patricia Altenbernd. "Gadamer". Faith and Philosophy 10, n.º 4 (1993): 539–52. http://dx.doi.org/10.5840/faithphil199310449.
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Ambrosio, Francis J. "Gadamer". Owl of Minerva 19, n.º 1 (1987): 23–40. http://dx.doi.org/10.5840/owl198719120.
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Mascaro, Alysson Leandro Barbate. "Gadamer". Revista de Direito 15, n.º 02 (11 de setembro de 2023): 01–12. http://dx.doi.org/10.32361/2023150216557.
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Philosophy, when dealing with specific thematic objects, such as law and health, allows a better understanding of their positions and their implications. Hans-Georg Gadamer, known for his philosophy of hermeneutics, is also a key thinker of the philosophy of health. Research into his propositions about the hidden character of health and the art of healing reveals much about the existential path and its peculiar impact on contemporary philosophies.
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Paczkowska-Łagowska, Elżbieta. "Gadamer i Wroclaw. Gadamer und Breslau". Dilthey-Jahrbuch für Philosophie und Geschichte der Geisteswissenschaften 11 (1997): 243. http://dx.doi.org/10.5840/dj1997/19981115.
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Hanif, Muh. "HERMENEUTIKA HANS-GEORG GADAMER DAN SIGNIFIKANSINYA TERHADAP PENAFSIRAN AL-QUR’AN". MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, n.º 1 (25 de maio de 2018): 93–108. http://dx.doi.org/10.24090/maghza.v2i1.1546.
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The paper discusses the introduction of hermeneutics, Gadamer's biography, Gadamer's hermeneutics and Quranic exegesis, and examples of interpreters using the Gadamer hermeneutics model. hermeneutics tried to grasp the meaning of the Quranic text. Meaning comes from the German "Meinen" which means "to be in the mind or right." Meanings are produced on the basis of a fusion of horizon or a mixture of the author's horizon of thought, reader, and text. interpretation is a productive act involving the subjectivity of the interpreter and is influenced by the historical reality and the presupposition of the interpreter. Gadamer hermeneutics is widely applied in the way of interpretation of the Qur'an bi al-ra'yi.
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Konchak, William. "Gadamer’s “Practice” of Theoria". Epoché: A Journal for the History of Philosophy 24, n.º 2 (2020): 453–65. http://dx.doi.org/10.5840/epoche202034164.
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This paper explores the Greek conception of theoria, Gadamer’s interpretation of it, and how he applies it to his own hermeneutics. In particular, the transition that Gadamer makes from traditional metaphysical perspectives of theoria in ancient thought towards the activity of theoria within human life is explored, and the role that his aesthetics plays in this process. The importance of the intertwining of theory and practice for Gadamer is considered and what the practice of theoria may consist in. It is suggested that Gadamer’s approach, which emphasizes heightened experiences of interconnection to promote self-transformation, is a productive transformation of theoria relevant to contemporary points of view.
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Daraškevičiūtė, Vaiva. "TIESOS IR MENO KŪRINIO SANTYKIS: B. CROCE IR H. G. GADAMERIS". Problemos 77 (1 de janeiro de 2010): 163–73. http://dx.doi.org/10.15388/problemos.2010.0.1892.
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Straipsnyje aptariamas tiesos ir meno kūrinio santykis B. Croce’s ir H. G. Gadamerio filosofijoje. Lyginami Croce’s estetikos ir Gadamerio meno filosofijos principai, analizuojami panašumai ir skirtumai. Croce akcentuoja meno autonomiją ir subjektyvųjį intuityviojo pažinimo lygmenį, jo estetikoje per meno kūrinį patiriamas intuityvusis tiesos matmuo, tačiau esama ir universalumą suponuojančių meno patirties aspektų. Gadameris meno kūrinio supratimo analize siekia pagrįsti hermeneutikos universalumą – tiesa čia priešinama metodologijai ir suvokiama kaip supratimo įvykis. Straipsnyje grindžiama tezė, kad Croce’s estetikoje tiesos ir meno kūrinio santykis analogiškas Gadamerio hermeneutikoje aptariamam tiesos ir meno kūrinio santykiui.Pagrindiniai žodžiai: meno kūrinys, tiesa, intuityvusis pažinimas, ekspresija, hermeneutika. The Relationship Between Truth and the Work of Art: B. Croce and H. G. GadamerVaiva Daraškevičiūtė SummaryThe article analyzes the relationship between truth and the work of art in Benedetto Croce’s aesthetics and Hans Georg Gadamer’s philosophy of art. It compares the main principles of art in their philosophies, showing their similarities and differences. The approaches of these two thinkers are compared by presenting their concepts of truth, the art work and art experience. Croce considers art as an autonomic, subjective cognition. Nevertheless, the universal dimension of art experience is especially important in his aesthetics as well. Gadamer, for his part, uses the reflection of the experience of the art work as the foundation of a hermeneutic universality. The truth in this case is described as contrasting with methodology and is taken to be an event of understanding. The article concludes that the relationship between truth and the art work which we find in Croce’s aesthetics is analogous to the one that lies in Gadamer’s philosophy of art.Keywords: Truth, Art work, Hermeneutics, Intuition, Experience.t: 115%;">
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Inishev, Ilya, e Yuliya Biedash. "SEEING AN IMAGE – BEING-IN-THE-WORLD: THE INTERCONNECTIONS BETWEEN VISUALITY, SPATIALITY, AND AGENCY IN PHILOSOPHICAL HERMENEUTICS". Problemos 84 (1 de janeiro de 2013): 170–83. http://dx.doi.org/10.15388/problemos.2013.0.1770.
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The article is dedicated to the revelation of heuristic potential of hermeneutic image conception within discussions on contemporary visual culture. H. G. Gadamer has analysed the image as the visual, spatial and social phenomenon expanding and thereby transforming the accustomed notion of iconic experience. The image is not primarily an object of research for aesthetics and art criticism, but a social phenomenon which has to be considered in its real and imagined character as well as in its interrelations with the lived world structures. By blurring boundaries between art and life in his image theory Gadamer opens up an array of opportunities for the analysis of iconic practices in all their variety: from science to theater.Keywords: Gadamer, image, philosophical hermeneutics, space, agency, social icons Matyti paveikslą – būti pasaulyje: vizualumo, erdviškumo ir veikumo sąryšiai filosofinėje hermeneutikoje Ilya Inishev, Yuliya Biedash Santrauka Straipsnis skirtas atskleisti hermeneutinės paveikslo sąvokos euristinį potencialą šiuolakinėje vizualinėje kultūroje. H. G. Gadameris analizavo paveikslą kaip vizualinį, erdvinį ir socialinį reiškinį, išplėsdamas ir sykiu transformuodamas įprastą ikoninio patyrimo sampratą. Paveikslas pirmiausia yra ne estetikos ar meno kritikos tyrinėjimo objektas, o socialinis reiškinys, kuris turi būti vertinamas su jo realiais ir įsivaizduojamais požymiais bei sąryšiais su gyvenamojo pasaulio struktūromis. Savo paveikslo teorijoje suliedamas meno ir gyvenimo ribas, Gadameris atveria aibę galimybių analizuoti pačias įvairiausias vaizdines praktikas – nuo mokslo iki teatro. Pagrindiniai žodžiai: Gadamer, paveikslas, filosofinė hermeneutika, erdvė, veikumas, socialinės ikonos.
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MARTIN, PATRICK. "BEING STRUCK: GADAMER ON THE CONTEMPORANEITY OF ART". HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, n.º 1 (2021): 286–304. http://dx.doi.org/10.21638/2226-5260-2021-10-1-286-304.
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With this article I offer a close reading of Gadamer’s Aesthetics and Hermeneutics. The reason I draw attention to this essay is as a response to criticism aimed at Gadamer’s hermeneutic account of art. In its reception, it has occasionally been viewed as too hermeneutical, too focused on understanding. I maintain that Aesthetics and Hermeneutics can be considered exempt from this critique. Here, Gadamer offers us the hermeneutic experience in its most aesthetic guise: in being struck by the significance of the artwork. The main purpose of this article is to clarify this experience. This task I undertake in two steps. First, I emphasize the aesthetic nature of this experience of “being struck” by the artwork in an answer to Figal’s critique. As a supplement to Gadamer’s theoretical remarks in Aesthetics and Hermeneutics, I consider the performance piece Faust by Anne Imhof. The second step of my argument intends to show that Gadamer does not “reduce” the aesthetic experience to a hermeneutic experience of meaning but grounds the experience of art hermeneutically. I will argue for my thesis by closely reconstructing Gadamer’s argument in Aesthetics and Hermeneutics. The guiding question is, what is the significance of this aesthetic experience for Gadamer’s hermeneutics? Gadamer conceptually clarifies the experience of “being struck” in terms of the notion of contemporaneity. In my interpretation, the experience of art shakes us with a sense of self-implication.
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Shiratori, Maya. "Aus-einander-setzungzwischen Hermeneutik und Dekonstruktion und Gadamers Solidaritätsverständnis". Labyrinth 24, n.º 1 (3 de setembro de 2022): 37–66. http://dx.doi.org/10.25180/lj.v24i1.279.
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Aus-einander-setzung between Hermeneutics and Deconstruction and Gadamer's Concept of Solidarity This paper will analyze the debate between Gadamer and Derrida and Gadamer's concept of solidarity. The previous research literature focused only on their first debate, which could only lead to limited results, even though the exchange between these two philosophers continued after the first debate. In addition, Gadamer revised a large part of his speech, which caused the first debate with Derrida, for publication. In this way, the accentuation of concepts and themes that Derrida found problematic in the published version differs considerably from that in Gadamer's real speech. For this reason, this paper will consider Gadamer's original manuscript, which is preserved in Deutsches Literatur Archiv in Marbach. My point is that in Derrida's funeral oration for Gadamer, Uninterrupted Dialogue, can be found some shared points of view between both philosophers, namely their interpretation of Paul Celan's poems. By means of their Celan interpretations, I will demonstrate that it is not good will that unites all human beings, but their existential fate to find death. Here we encounter the problem of solidarity in Gadamer's work, since in his interpretation of Celan he considers death (or mortality) to be the "ultimate solidarity" of human beings, whereas in his other texts he defines solidarity as a kind of friendship. Hence, Gadamer's understanding of solidarity is discussed in the last part of this paper. My argument is that the concept of solidarity and that of belonging are interconnected in Gadamer's texts and that in this point the concept of openness shows its fundamental role.
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Dallmayr, Fred. "The Enigma of Health: Hans-Georg Gadamer at 100". Review of Politics 62, n.º 2 (2000): 327–50. http://dx.doi.org/10.1017/s003467050002948x.
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As Gadamer, the “dean” of European philosophy, turns 100 this year, it behooves philosophers and reflective people in general to ponder the relation between philosophy and “good life,” and more broadly between philosophy and natural health. As it happens, Gadamer himself has extensively reflected on this issue, especially in a book titled The Enigma of Health. The essay first recapitulates some of the main arguments of Gadamer's text, focusing on the difference between the growing scientific arsenal of medical intervention (combatting illness) and the unforced and un-constructed maintenance of human health through attentiveness to “nature's way.” The middle section inserts the text into the context of Gadamer's larger opus, exploring particularly the connection between health and such key Gadamerian concerns as “appropriateness,” “natural rightness,” and “mimesis.” The conclusion traces affinities between Gadamer and the teachings of Heidegger and Adorno, while also probing the political implications of his text for the maintenance of human freedom in the face of expertocracy and the reduction of politics to ideological blueprints.
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Riazanov, Ivan V. "The ethics of pleasure as a hermeneutic problem in the early H.G. Gadamer". Вестник Пермского университета. Философия. Психология. Социология, n.º 2 (2022): 221–31. http://dx.doi.org/10.17072/2078-7898/2022-2-221-231.
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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.
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Liakos, David. "Another Beginning?" Epoché: A Journal for the History of Philosophy 24, n.º 1 (2019): 221–38. http://dx.doi.org/10.5840/epoche20191118152.
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Martin Heidegger’s critique of modernity, and his vision of what may come after it, constitutes a sustained argument across the arc of his career. Does Hans-Georg Gadamer follow Heidegger’s path of making possible “another beginning” after the modern age? In this article, I show that, in contrast to Heidegger, Gadamer cultivates modernity’s hidden resources. We can gain insight into Gadamer’s difference from Heidegger on this fundamental point with reference to his ambivalence toward and departure from two of Heidegger’s touchstones for postmodernity, namely, Friedrich Nietzsche and Friedrich Hölderlin. We can appreciate and motivate Gadamer’s proposal to rehabilitate modernity by juxtaposing his rootedness in Wilhelm Dilthey and Rainer Maria Rilke with Heidegger’s corresponding interest in Nietzsche and Hölderlin. This difference in influences and conceptual starting points demonstrates Heidegger and Gadamer’s competing approaches to the modern age, a contrast that I concretize through a close reading of Gadamer’s choice of a poem by Rilke as the epigraph to Truth and Method
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Joni, Albertus. "PLATONIC DIALOGUE AND GADAMERIAN HERMENEUTICS". LOGOS 18, n.º 1 (14 de abril de 2021): 1–16. http://dx.doi.org/10.54367/logos.v18i1.1173.
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This paper will elaborate the different Platonic elements of dialogue as philosophical basis for Gadamerian hermeneutical structures. The intersubjective cross-examination found in Plato’s Dialogue shows that the real meaning comes from the real encounters between speakers; or in Gadamer’s term: encounters between text and the reader. For Gadamer, it is always important in this pursuit of meaning and truth that we examine our own prejudice. Cross-examining our own claim of truth and belief is an essential element in Gadamer’s hermeneutics. I argue that we can see how the Platonic model of dialogue is easily aligned with the Gadamerian positive approach towards ‘traditions.’ There is a constant dialogue at work in interpretation, a dialogue between the past and the present, between different traditions and points of view. Dialogue is an important keyword for both Plato and Gadamer in their efforts to their existential quest of wisdom.
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Elass, Hicham. "A Gadamerian-Hermeneutic Reflection on T. S. Eliot and W. B. Yeats’s Poetics". Interdisciplinary Literary Studies 24, n.º 3 (1 de setembro de 2022): 369–408. http://dx.doi.org/10.5325/intelitestud.24.3.0369.
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ABSTRACT This article investigates the hermeneutical dimension of T. S. Eliot and W. B. Yeats’s poetics vis-à-vis H.-G. Gadamer’s philosophical hermeneutics. The study stems from a remarkable observation that Eliot and Yeats not only anticipate what Gadamer has systematically explained in his philosophical project, but they also present a new kind of poetry that can easily yield itself to a Gadamerian reading—one that is primarily based on the principle of hermeneutical situation and dialogue. The article strives for a critical study that focuses on the relevance of Gadamer’s hermeneutics to reading and interpreting the poetry of Eliot and Yeats, as well as uncovering the underlying kinship between their hermeneutic reflection on the nature of poetry, truth, history, and understanding. The analysis undertaken has yielded interesting results, bestowing Eliot and Yeats as poets-philosophers who are genuinely aware of what Gadamer has advanced in his philosophy. This hermeneutic consciousness ingrained in Eliot and Yeats’s thoughts is the main motive that drives them to experiment with tradition, myth, symbolism, and musicality, in order to provide the reader with dialogic poetry, which Gadamer himself highly admires for its ability to facilitate the disclosure of truth.
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Gronouwe, Lucas. "Doing Justice to Poetry: Gadamer and Derrida on Reading Paul Celan". Junctions: Graduate Journal of the Humanities 8, n.º 1 (21 de fevereiro de 2024): 124–33. http://dx.doi.org/10.33391/jgjh.171.
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A large part of what scholars do in the humanities is reading and interpreting texts, and they must do so in a just and righteous manner. But what does that mean, doing justice to a text? To a philosophical text, but also to a literary or a poetic text? This is the question at stake in the ‘Gadamer-Derrida encounter,’ which remains relevant for our daily interpretative endeavors. Rather than adding another commentary to the already extensive literature on this debate, this paper offers a comparative analysis of two closely related essays in which Gadamer and Derrida read the work of the German poet Paul Celan with a keen eye for differences, as well as similarities, between the hermeneutical strategies of both philosophers. These two essays lead me to specify the guiding question of this paper: what does it mean to do justice to a poetic text, that is, to poetry? To answer this question, the paper discusses several issues, starting with Gadamer’s and Derrida’s shared rejection of the intentions of the poet as the decisive factor in interpreting poetry. This is followed by a discussion of Gadamer’s hermeneutical approach, as exemplified by his interpretation of Celan, and Derrida’s main objections to this approach. Having subsequently discussed the way in which Derrida demarcates his own hermeneutics from that of Gadamer, the paper first concludes that Gadamer’s and Derrida’s positions are sufficiently refined to be considered as complementary rather than mutually exclusive. Second, this paper argues that doing justice to a philosophical, literary or poetic text means seeking to decipher its meaning, as Gadamer argues, whilst accepting that no articulated meaning can ever be final, certain or exhaustive, as Derrida emphasizes.
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Teixeira, Natalia Mendes. "O DIÁLOGO HERMENÊUTICO NA ERA TÉCNICO-CIENTÍFICA: interlocuções entre Zygmunt Bauman e Hans-Georg Gadamer". InterEspaço: Revista de Geografia e Interdisciplinaridade 3, n.º 8 (14 de agosto de 2017): 288. http://dx.doi.org/10.18764/2446-6549.v3n8p288-303.
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THE HERMENEUTICAL DIALOGUE IN THE TECHNICAL-SCIENTIFIC AGE: interlocutions between Zygmunt Bauman and Hans-Georg GadamerDIÁLOGO HERMENÉUTICO EN LA ERA TÉCNICA: diálogos entre Zygmunt Bauman y Hans-Georg GadamerO diálogo é central para o acontecer da experiência hermenêutica. Ela, enquanto linguagem, acontece no diálogo e este é o modo fundamentador e fundamental da hermenêutica. Mas como falar em diálogo hermenêutico numa sociedade cada vez mais monológica? Por isto, a tese deste trabalho é que a hermenêutica gadameriana pode, através do diálogo, da linguagem, e da fusão de horizontes, direcionar as relações modernas analisadas por Bauman, defendendo que o diálogo hermenêutico é possível, mesmo em um contexto dito pós-moderno, no qual estamos cada vez mais conectados e, aparentemente, cada vez menos nos compreendendo. Objetivaremos mostrar também que a preocupação de Gadamer sobre a monologização da vida foi extensamente tratada por Bauman, ao mesmo tempo em que as considerações de Gadamer são caríssimas às análises de Bauman.Palavras-chave: Diálogo; Gadamer; Modernidade; Bauman.ABSTRACTThe dialog is central to the happen of hermeneutic experience. This experience,as language happens on the dialog. This is the supporter and fundamental manner of hermeneutic. But how to speak about dialog in in an increasingly monological society? Therefore, the thesis of this paper is that the Gadamerian hermeneutic can through the dialog, the language and of the fusion of horizons direct the modern relations analysed by Bauman, arguing that hermeneutic dialogue is possible, even in a context as postmodern, in which we are increasingly connected and, apparently, less and less understanding ourselves. We aim to show as well that the worry of Gadamer about monologization of life was extensively treated by Bauman, at the same time as the considerations of Gadamer are very expensive to the analyzes of Bauman.Keywords: Dialog; Gadamer; Modern; Bauman.RESUMENEl diálogo es central para que exista la experiencia hermenéutica. Ella, como lenguaje, existe en el diálogo y éste es el modo fundamentador y fundamental de la hermenéutica. Sin embargo, ¿cómo hablar de diálogo hermenéutico en una sociedad cada vez más monológica? Por esto, la tesis de este trabajo es que la hermenéutica gadameriana puede, a través del diálogo, del lenguaje, y de la fusión de horizontes, dirigir las relaciones modernas analizadas por Bauman, defendiendo que el diálogo hermenéutico es posible, incluso en un contexto conocido como posmoderno, en el cual estamos cada vez más conectados y en que parece que nos comprendemos cada vez menos. Objetivaremos mostrar también que la preocupación de Gadamer sobre la monologización de la vida fue extensamente tratada por Bauman, y al mismo tiempo, las consideraciones de Gadamer son valiosísimas para los análisis de Bauman.Palabras clave: Diálogo; Gadamer; Modernidad; Bauman.
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Sarma, Arup Jyoti. "Self-Other Relationship, History and Interpretation". Culture and Dialogue 5, n.º 2 (4 de dezembro de 2017): 210–22. http://dx.doi.org/10.1163/24683949-12340033.
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Abstract This paper offers a critical appraisal of Gadamer’s dialogical philosophy of the self-other relationship within the context of interpretation and historical consciousness. According to Gadamer hermeneutics is a theory of interpretation or, rather, the art of interpretation. The task of philosophical hermeneutics is to narrate an ontology of human understanding with the ethical intent of restoring to interpretation a greater sense of “integrity.” The “hermeneutic universe” belongs to the individual worldviews whose structure and content are constructed on the basis of historical precedents. Gadamer situates these precedents in historicity and the tradition of culture, which are resources for their unique interpretations. Gadamer claims that interpretative understanding encounters the other in the dialogical “play” (Spiel) of an ever-unfinished event. The self and the other belong to the horizon of historical consciousness, and it is through this common horizon that the alterity of the other comes into expression.
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Geniusas, Saulius, e Gary Brent Madison. "A Propaedeutic to Dialogue: "On The Oneness Of The Hermeneutical Horizon(s)" & "On The Importance Of Getting Things Straight"". PhaenEx 1, n.º 1 (5 de novembro de 2006): 230. http://dx.doi.org/10.22329/p.v1i1.68.
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S. Geniusas:
Although Gadamer’s hermeneutics has suffered attacks from a number of philosophical perspectives, the profusion of criticisms seldom constitutes new challenges and for the most part is a reiteration of two seemingly opposite claims. On the one hand, we often hear that Gadamer’s hermeneutics is merely a disguised brand of the “philosophy of the subject” which under the pretext of openness reduces the Other to the self. On the other hand, it is just as often claimed that Gadamer’s writings fall into the category of the “hermeneutics of the fundamental questions” and therefore they cannot account for the selfhood of the self. Taking as its focus the theme of the oneness of the hermeneutical horizon(s), this paper argues that this theme carries no hegemonic or essentialist connotations. Rather, a careful analysis, which accentuates the negative and the dialectical elements of the oneness of horizons and the fact that this theme is for Gadamer both a presupposition and an achievement, reveals the shortcomings of both critiques. In the final analysis, the oneness of the horizon(s) is the dialogue that we ourselves are. Special attention is granted to Richard Kearney’s critique of Gadamer, to Gadamer’s critique of the incommensurabilist stance, and to the relevance of Gadamer’s hermeneutics in the context of today’s socio-political concerns.
G. B. Madison:
This essay is a companion piece to S. Geniusas’ “On the Oneness of the Hermeneutical Horizon(s)” and seeks to correct some of the serious misunderstandings of the philosophical hermeneutics of Hans-Georg Gadamer that one often encounters in the literature. It seeks above all to show how Gadamer’s commitment to philosophical universalism is ideally suited to enabling philosophy to confront the ethical challenges posed by the phenomenon of globalization.
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Góras, Dawid. "Teoria interpretacji Paula Ricoeura i Hansa-Georga Gadamera. Analiza porównawcza". Hybris 60, n.º 1 (23 de junho de 2023): 1–31. http://dx.doi.org/10.18778/1689-4286.60.01.
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Celem artykułu jest dokonanie analizy hermeneutyki dyskursu, zarysowanej przez Paula Ricoeura w Teorii interpretacji, oraz zestawienie związanych z nią wątków z zagadnieniami, które w swojej filozofii poruszał Hans-Georg Gadamer. Ricoeur w swoim dziele ukazuje interpretację jako dialektyczny proces przebiegający od naiwnego rozumienia do wyjaśniania, a następnie od wyjaśniania do rozumienia pogłębionego. Na każdym z tych trzech etapów pojawiają się problemy, z którymi Gadamer zmagał się kilkanaście lat wcześniej w Prawdzie i metodzie. To jednak koncepcja Ricoeura będzie dla mnie punktem wyjścia, gdyż zagadnienie interpretacji jest w niej przedstawione w systematyczny i uporządkowany sposób, natomiast analogiczne wątki dotyczące interpretacji, które możemy odnaleźć u Gadamera, są rozmieszczone w wielu pracach oraz często przeplatają się z zagadnieniami niedotyczącymi wprost samego fenomenu rozumienia.
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Knight, Kelvin. "Gadamer's Century: Essays in Honor of Hans-Georg Gadamer". Contemporary Political Theory 4, n.º 2 (28 de abril de 2005): 201–4. http://dx.doi.org/10.1057/palgrave.cpt.9300171.
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Amaru, J. "Gadamer's Century: Essays in Honor of Hans-Georg Gadamer". Common Knowledge 9, n.º 3 (1 de outubro de 2003): 545–46. http://dx.doi.org/10.1215/0961754x-9-3-545.
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Szeto, Man Chun. "Revisiting Gadamer's Conception of Works of Art". Labyrinth 23, n.º 1 (3 de setembro de 2021): 140–65. http://dx.doi.org/10.25180/lj.v23i1.260.
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In contrast to Kant's aesthetic, Gadamer proposes a fundamentally different way of understanding our experiences of art. One that is not restricted by the dichotomy between subjectivity and objectivity: A work of art is not simply an object created by an artist, but a "world" in which all the "players" participate. This conception of art is inspired by the performing arts; but how much is it relevant to other forms of art? Gadamer never explored this question fully. It is of interest, therefore, to expand the analysis of Gadamer on two fronts: first, new forms of art such as installations and video games; second, artistic practices in East Asia, notably, the Japanese art of kintsugi and Chinese art of seals (zhāng). The analysis of these forms of art not only helps broaden the scope of Gadamer's theory, but shows also that the insights found in his works are more relevant than ever.
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Odenstedt, Anders. "Art and History in Gadamer's Hermeneutics". Phänomenologische Forschungen 2007, n.º 1 (2007): 75–94. http://dx.doi.org/10.28937/1000107936.
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This paper discusses Hans-Georg Gadamer’s account of what he sees as a major change in the approach to the Western philosophical and aesthetic traditions that began in the second half of the eighteenth century, and the results of this change today. According to Gadamer, these traditions ceased to be binding at this time and became objects of historical research. Instead of being seen even as potential sources of insight, traditional knowledge claims and works of art were subjected to historical and aesthetic analysis. And Gadamer holds that these approaches have partially come to encompass the present as well. Thus, modern art has often downplayed cognitive and pedagogical tasks in proceeding in a purely aesthetic, playful way. And the study of history has been seen as providing insight into the contextually determined nature of presuppositions, those of the modern age included. According to Gadamer, this unduly limits the possibilities of both art and history to provide learning.
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Vlăduțescu, Ștefan, Xenia Negrea e Dan Valeriu Voinea. "Main Elements of H.-G. Gadamer’s Communication Hermeneutics". Coactivity: Philosophy, Communication 25, n.º 1 (20 de setembro de 2017): 135–44. http://dx.doi.org/10.3846/cpc.2017.277.
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This study explores the communication articulations of Hans-Georg Gadamer’s hermeneutics. The research method that was used is a mix between the meta-analytic method, comparative method and hermeneutic method. It starts from the assumption that in order to understand the communication universe, this has to be judged in relation with some pre-determined axes. The corpus of analysis is hermeneutical work of Gadamer. We prove that, founder of the philosophical hermeneutics, Gadamer is also one of the founders of communication hermeneutics. The thetic articulation radiography of the Gadamerian work highlights that activities of hermeneutics inevitably occur within communication; communication includes strong interpretive-hermeneutic flows. Gadamer considers the interpretation as an intrinsic process of communication: no communication can exist without interpretation. The work reveals as main elements of Gadamerian hermeneutic conception of communication: universality of interpretation (of reason, language and understanding), hermeneutical situation (addressing, fusion of horizons), the principle and the canon of interpretation.
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Destyanto, Twin Yoshua R., Edward E. Hanock, Andreas Eko Nugroho e Twin Hosea W. Kristyanto. "Fusi Horison dalam Tugas Interpretasi Lay Preacher Kaum Pentakostal". DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, n.º 1 (6 de setembro de 2022): 284–97. http://dx.doi.org/10.30648/dun.v7i1.701.
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Abstract. Sermons by Lay Preacher (LP) in Pentecostal circles are often judged to depart from arbitrary interpretations because they involve personal experience in the biblical text understanding. However, Hans-Georg Gadamer has promoted the fusion of horizon in his hermeneutic ideas, which seems to be in line with LP's practice of interpreting biblical texts. Thus, the aim of this study is to demonstrate how far fusion horizon in Gadamer's hermeneutics is applied by LP. The method used in this study is a qualitative method with a structured literature study approach and phenomenology to a LP, and church pastors who have experience being served by the LP. The results showed that the process of interpreting the biblical text by LP is in line with horizon fusion in Gadamer's hermeneutics, where LP's spiritual experience plays a role in widening the horizon in understanding the biblical text.Abstrak. Khotbah oleh Lay Preacher (LP) di kalangan Pentakostal seringkali dinilai berangkat dari penafsiran secara sembarangan karena melibatkan pengalaman pribadi dalam proses memahami teks Alkitab. Namun demikian, Hans-Georg Gadamer pernah mencetuskan fusi horison dalam gagasan hermeneutiknya, yang nampaknya sejalan dengan praktik interpretasi teks Alkitab oleh LP. Dengan demikian, tujuan studi ini adalah untuk menunjukkan sejauh mana fusi horison dalam heremeneutika Gadamer tersebut diterapkan oleh LP. Metode yang digunakan dalam penelitian ini adalah metode kualitatif dengan pendekatan studi literatur terstruktur dan fenomenologi kepada seorang LP, dan gembala jemaat yang memiliki pengalaman dilayani oleh LP. Hasil penelitian menunjukkan proses interpretasi teks Alkitab oleh LP sejalan dengan fusi horison dalam hermeneutika Gadamer, di mana pengalaman spiritual LP berperan memperlebar horison dalam pemahaman teks Alkitab.
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Silalahi, Artha Debora. "SOME DEBATES OF HERMENEUTIC AND LEGAL INTERPRETATION: CRITICAL ANALYSIS OF HANS-GEORG GADAMER PHILOSOPHICAL HERMENEUTICS". Mimbar Hukum 36, n.º 1 (9 de junho de 2024): 213–33. http://dx.doi.org/10.22146/mh.v36i1.9493.
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Abstract Gadamer’s philosophical hermeneutics is rooted in the idea that interpretation, understanding, or meaning cannot take place outside of historical and social contexts. This approach challenges the traditional view of law as an autonomous and rational discourse, emphasizing the importance of dialogue and ethical deliberation in legal interpretation. Gadamer’s insights provide a unique perspective on legal hermeneutics, offering necessary protocols for determining, giving meaning, and emphasizing the historical and social embeddedness of legal practice. While some describe legal interpretivism as a hybrid between legal positivism and natural law theory, Gadamer’s hermeneutics offers an alternative approach to legal meaning, focusing on the historical and social contexts that shape interpretive activities. This approach provides a nuanced understanding of legal interpretation, emphasizing the concretization of the law through dialogue and ethical deliberation. Abstrak Hermeneutika filosofis Gadamer didasarkan pada asumsi bahwa penafsiran, pemahaman, atau makna tidak dapat muncul di luar konteks sejarah dan sosial. Pendekatan ini menantang pandangan tradisional tentang hukum sebagai wacana yang otonom dan rasional serta menyoroti pentingnya dialog dan pertimbangan etis dalam penafsiran hukum. Gagasan Gadamer memberikan perspektif unik mengenai hermeneutika hukum dengan menyarankan protocol yang diperlukan untuk menentukan makna dan menyoroti interkoneksi historis dan sosial dari praktik hukum. Meskipun ada yang menggambarkan interpretasi hukum sebagai kombinasi positivisme hukum dan teori hukum kodrat, hermeneutika Gadamer menawarkan pendekatan alternatif terhadap makna hukum dengan berfokus pada konteks sejarah dan sosial yang membentuk aktivitas hukum. Pendekatan ini memungkinkan adanya pemahaman yang berbeda mengenai penafsiran hukum dengan penekanan pada penerapan hukum melalui dialog dan pertimbangan etis.
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Swazo, Norman K. "Islamic Intellectualism". American Journal of Islamic Social Sciences 28, n.º 4 (1 de outubro de 2011): 1–30. http://dx.doi.org/10.35632/ajiss.v28i4.330.
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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method
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Swazo, Norman K. "Islamic Intellectualism". American Journal of Islam and Society 28, n.º 4 (1 de outubro de 2011): 1–30. http://dx.doi.org/10.35632/ajis.v28i4.330.
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The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method
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Londok, Halomoan. "KONTRIBUSI HERMENEUTIK HANS-GEORG GADAMER BAGI DIALOG ANTARAGAMA DI INDONESIA". Sanjiwani: Jurnal Filsafat 13, n.º 2 (30 de setembro de 2022): 177–87. http://dx.doi.org/10.25078/sanjiwani.v13i2.1029.
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Abstrak This article aims to explain the role of Hans-Georg Gadamer’s hermeneutic in Interreligious Dialogue. There is a fundamental thing in dialogue that anyone will face principles different from other religions. Therefore, In interreligious Dialogue, everyone or a religious person must be courageous to conversation their difference with the other religious person. The fundamental thing of Interreligious dialogue is how to understand difference and recognition. To answer this question, the efforts to develop a hermeneutical of Gadamer to understand others in dialogue is crucial. This article uses a library or literature study approach. Data collection was obtained from the main work of Gadamer, entitled "Truth and Method," in addition to later writers who developed Gadamer’s ideas. Forth, the data was analyzed and used as a source for interreligious dialogue thinking. The result of Gadamer’s hermeneutic contributed to the perspective of certain differences to understand diversity. Furthermore, his hermeneutic emphasized the perspective of dialogue in a temporal area not only belongs to intellectual but also belongs to non-intellectual.
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Širka, Zdenko Š. "Gadamer’s Concept of Aesthetic Experience as a Possibility for the Orthodox Biblical Theology". Review of Ecumenical Studies Sibiu 6, n.º 3 (1 de dezembro de 2014): 378–407. http://dx.doi.org/10.2478/ress-2014-0130.
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Abstract This article finds its inspiration in the new interpretations of Gadamer’s hermeneutics, which underline the turn in his later period, and which focus on the conception of aesthetic experience as an experience of transcendence. The main thesis is that the understanding of artworks, as Gadamer describes them in contrast to the Kantian subjectification of aesthetics, can be paralleled with the way Orthodox biblical theology struggles to approach Holy Scripture in the context of Church and Tradition. The aim of this article is to bring new material to the growing reception of Gadamer among Orthodox scholars, and to initiate further discussion on the topic by showing the parallels and areas where this reception could continue.