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Bibliography studies are studies that require constant updating. In Turkey, between 1980 and 2017, the acceleration of migration from the village to the city, the bringing of compulsory education, opening of many formal and private universities have caused enormous mobility of the scientific field and numerous researches on the field of tafsir as it is in every area. This situation has increased the number of copyright and translation works, so it has become necessary to identify these works. Here in this article, as a current contribution to the bibliography of tafsir, a list of the works of copyright and translation which was prepared and printed in Turkish between 1980-2017 is made. However, as a difficulty of bibliography studies, it is necessary to state that some of the works may have escaped the attention anyway.
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Because the interpretation is basically a speaking with the text, so because the understanding and the interpretation are also done linguistically, Gadamer is seeing the language’s essence in the act of speaking. Every conversation supposes a common language, or in other terms, it creates a common language. Gadamer sees the word as defined by the being, namely that word which passes the truth in. In the “word”, as language’s basic form, goes on the truth and by that the word is the truth happening’s place. By Augustine’s belief, the original conversation or thinking is something from within, it is the language of the heart. This inner talk does not have material or amative form yet, it has only intellectual aspect, which here only means that it has not taken the amative or historical languages form yet. Platon calls the thinking the soul’s inner talking with itself. The structure of the conversation becomes obvious here. We call it conversation because it goes on like question and answer, because we ask ourselves just like we ask the others and we talk to ourselves as we say something to the others. Augustine already advert to this kind of speech. Everybody is somehow, a conversation with itself. Gadamer is saying that the conversation is on “art” in that hermeneutically meaning of word that the creation as happening is an expression.
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This paper provides a comprehensive and systematic inquiry on the central problem of contemporary philosophical hermeneutics, the question of understanding. The strain of thoughts starts by the critique of the methodological concept of understanding, as it was worked out in romantic hermeneutics and in social sciences. This is proceeded by a touch upon the approach of fundamental ontology, the Heideggerian concept of existential understanding. The study continues with a detailed exposition of the hermeneutical understanding-concept. This incorporates the scaling of hermeneutical experience as the nexus of negativity, openness, finitude and historicity, the connections of the hermeneutical situation and horizon, the development of the anticipatory- and question-structure of this experience. The study concludes with the presentation of understanding as a process of the tradition of questioning.
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This paper, originally given in Groningen, the Netherlands, proposed a ‘material hermeneutics’, or, metaphorically, an interpretation which “lets things speak” via new scientific imaging technologies. Such a material hermeneutics would add to, perhaps often displace the usual linguistictextual hermeneutics so refined by Paul Ricoeur. I outline several examples of such a hermeneutics here based on some 40 or more years of technoscience experience.
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The article examines the concept of “value” in the context of the general planetary process of anomie at the level of local cultures and subcultures, when the possibilities of value-normative regulation of social processes are reduced to a minimum. Under these conditions, the predictive function of axiology has become particularly relevant, and the authors raise the question of the basis for the values evolution reproduction. The search to this answer involves the application of system analysis and retrospection. The study of the main axiological concepts based on the connection between objective and subjective in this perspective allows to identify the main contours of value consciousness that coincide with the dominant concepts: biological (objective-naturalistic concept), social (dialectical-materialistic concept), individual (subjective-psychological concepts) and existential (objective-transcendental and ontological ideal realistic concepts). The material summarizes the main methodological and cognitive limitations of these concepts, which are in fact natural, since they belong to specific contours of value consciousness. At the same time, a number of provisions can be considered as general ones. As a result, the authors hypothesize the possibility to develop a synthetic concept of axiology allowing predicting the development of cultural value core as an imperative of socio-cultural processes.
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Some israiliyyat reports in report hermeneutics caused negative claims about prophets to be propounded. In this article, it is claimed that although none of Prophet Adem's deeds was underlined, he committed a sin by giving his son the name of the devil. This article aims to contribute to understanding the verse by drawing attention to other interpretations after analysing the reports based on this comment.
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In the Book of Revelation there are many symbols with broad meaning. The dragon is one of them. He is also one of the forms taken by Satan. This being represents a plenitude of malevolent forces opposing humans and God. The number of the dragon’s heads as well as horns and diadems is not accidental. They have their hidden meaning, not only emphasizing the might and aggression of the monster. They find their hidden meaning in the Old Testament as well. Although attributes indicate enormous strength, but at the same time they show weakness and finiteness in the creature in reference to God. The author of the Book of Revelation presenting the image of the dragon is inspired by the character of Leviathan, biblical beasts and monsters from other religious circles. At the same time, he creates his own image of a monster.
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Marcell Jankovics’s animated film titled The Tragedy of Man is in fact the adaptation of Madách’s main work, however, besides this, with the further thinking of the literary text, and placing it into set of mediums resulting a saturation of meanings he has already created a sovereign, autonomous piece of art. The “dramaturgy of dreams” within the intermedial animated movie including the magnitude of Madách’s literary work not only illustrates and adapts the hypotext, but it even offers a related re-interpretation to it. As a result, by means of the intertwining of communication channels, it creates a complex, ever-changing formation of statements within the intermediality of text-image-music. This process is accompanied by a saturation of meanings, resulting the emergence of countless symbols and grotesque images to match the hypotext, thus extending its interpretative modalities, fulfilling its “ability to be filled up”.
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Parmenidész 3. fragmentumának heideggeri interpretációi
In my paper, I investigate Heidegger’s Parmenides-interpretations. My question is: what is the relation between them and the Heideggerian interpretation of the so called Likeness Principle – like is understood only by like – which is known especially from hermeneutical texts. I analyse the interpretations of the 3rd fragment of Parmenides in a chronological way and I attempt to accompany the German thinker on his thinking path leading to the German terms Selbe and Zusammengehören that are probably untranslatable within the Heideggerian context. Meanwhile, I intend to reveal the turns and the junctions, which characterise Heidegger’s point of view relating to both Parmenides and the Likeness Principle, and also the differences that could be detected between their Heideggerian reading and an idealistic one. Moreover, the less explicit intention of this paper is the following: helping with the preparation of a future, deeper account regarding the Likeness Principle.
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The issue of written-oral transmission of hadith has attracted the attention of many Western schoalars. When we look at the findings and evaluations of the researchers on the issue we see generally that it was not purpose to explain the history of transmission but they accepted it a criteria for the authenticity and explain it from this point of view. The importance of the subject according to these studies is the main argument that every hadith was exposed to danger of falsification during the transmission process.
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The book explores narratives of black: brings black into different contexts, compares it with white and other colours of spectrum, reflects on the underneath meanings hidden by black. It is a piece of art that is difficult to be classified by genre: it may be a collection of short stories, an autobiography, an essay. Belonging to both literary and philosophic contexts, this book is not “heavy”, both literally and metaphorically, but filled with unusual observations and reflections on meanings hidden behind the colours.
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This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood as a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.
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In his hermeneutics of memory, Ricoeur points to the dialectic character of the interrelation between remembering and forgetting. He abandons an understanding of forgetting as limited only to oblivion, or to deletion in the Bergsonian use of the term. He supplants the negativity of forgetting by the productivity of disremembering, and stretches forgetting to its reserve, to the dynamic unveiling of the details of past events, with varied degrees of truthfulness and accuracy. This article attempts to demonstrate that the positivity of forgetting in the context of reconciliation is a tangible possibility. Forgetting is viewed here as a positive, constructive faculty, which influences the future, makes it possible to create and shape it, and is opposed to a slavish adherence to memory anchored wholly in the past. The totality of the anchorage in the past results in an exclusive focus on remembering, and causes the impasse of being entrapped in a disconsolate past. We ascertain that forgetting is not a failure but rather a productive possibility, either self- -creative or purgative, to educate oneself and the Other towards a more promising future.
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Writing of legal transactions, applied since the first period of Islam. Later in the period, this work, become a private branch. About this branch, which termed as “shurût”, written many private works since III. H. century and formed a comprehensive literature. One of this works is Gurar al-Shurût wa Durar al-Sumût. Gurar al-Shurût, which written by Celâl al-Dîn al-Imâdî, who lived at Khwarezm’s Curcân (Gurgenc), one of the last models of classical period of shurût literature. The purpose of this article is to present the Celâl al-Dîn al-Imâdî And His Work Gurar al-Shurut we Durar al-Sumût.
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This critical essay is focused on the philosophical definition of culture, according to one of the most important Romania philosophers, Constantin Noica. Even if most of his philosophical essays proposed a hermeneutical approach on the main important problems in the philosophy of culture and the theory of mentalities, Noica is still not enough known with his Journal of ideas, an interesting collection of thoughts, a critical frame on his own reading experiences, events, meetings, streams of consciousness, concepts and philosophic system, all of them in the European context. That is why we sincerely think that any of his theoretical approach can be considered a strong point on a possible nowadays cultural recipe, a possible escape from the confusions of our own identity. Especially those that explain the sense, the reason and the effect of the so-called „high-culturalism”. More than a philosopher, Noica is also a very fine essayist, so that so that any reading is fresh and enriching
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This article looks at the personality of Pjetër Bogdani in the light of the documentation of the respective time. Firstly, it investigates the contribution of archive and historical research about the precursor of the renaissance of culture and thought. Secondly, Pjetër Bogdani is viewed in the tradition of Albanian linguistics, literary and textology studies. A special attention is paid to the contribution of antic philosophy and classical literature in a cultural perspective. Furthermore, this study treats issues of test reception in a multidisciplinary optic concerning Pjetër Bogdani as a bibliophile and exegete in a bilingual work (Cuneus prophetarum, Patavii, 1685). Finally, I emphasize the work of Pjetër Bogdani in support to the study of European literature, but even to the consolidation of Albanian philobiblical writing tradition.
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The author analyses the phenomenon of unheimlich (uncanny) in Heidegger’s philosophy, first, by sorting out several of its aspects such as strangeness, mystery, unhomeliness, etc., and, second, by clarifying how this phenomenon appears in and as self-awareness. The first part of the article examines the uncanniness of Dasein in Being and Time. By analysing Dasein as being-in-the-world rooted in anxiety, in contrast to fear, unsurpassable strangeness and inner alienation of Dasein are revealed. The second part of the article turns to uncanniness as elaborated by Heidegger in two later lectures, one in 1935 and the other in 1942. In both of them, Heidegger unveils the meaning of uncanniness by the hermeneutic of the myth of Antigone
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Предисловие към превода на студията на Доротеа Фреде Въпросът за битието: Хайдегеровият проект
There are quite a number of controversially discussed difficulties that any interpretation of Heidegger's phenomenological philosophy faces. Prof. Frede’s study on Heidegger and the question of Being provides a clarification of the sense(s) in which the Seinsfrage came to vex the young Heidegger, in his early writings and in Being and Time. The present preface to the translation of her study is limited in its aims to an outline of the very positions he occupies with respect to two of the notorious interpretative issues concerning Heidegger’s project of fundamental ontology: (1) The problem of how to specify the very complex meaning (not of the Being per se, but) of the enigmatic Seinsfrage itself, since we must, to be sure, have some answer to the preliminary question “What exactly does Heidegger’s problem of Being consist in?” in order to raise anew the question “What is the meaning of Being?”. It just cannot possibly be known “What is the sense of Being?”, without having recourse to the meaning of the Seinsfrage itself. However, as Heidegger’s thinking evolved, the meaning of the question changed. (2) The problem of the different interpretative approaches (life-philosophical, existentialist, anthropological, metaphysical, scholastical, phenomenological, transcendental, hermeneutic-historical, deconstructivist, pragmatist) to the main exposition of the Being-question in Heidegger’s magnum opus and their critical evaluation.
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