КУЛЬТУРОЛОГІЧНА ГЕРМЕНЕВТИКА ЯК МЕТОДОЛОГІЧНА ОСНОВА ДОСЛІДЖЕННЯ ФЕНОМЕНА ІНТЕРПРЕТАЦІЇ

Author(s): Olena Sergeevna Kolesnyk / Language(s): Ukrainian Issue: 4/2014

The interpretation, namely, the artistic interpretation can be viewed as one of the integral culture-forming phenomena. So it is worth of synthesizing inter-disciplinary and inter-methodological studying.Traditionally, one of the dominant methodologies of researching the interpretative thematic was Hermeneutics, a methodology originating from Ancient Greece where it was applied to Homer’s poems. In the Middle Ages the hermeneu-tic operations were used to descry the ultimate meaning of the Holy Writ. Much later Schleiermacher invested Hermeneutics with a psychological meaning, using it as a means of understanding the inner world of other person, as it is ex-pressed in the speech, and, especially in writing. This was the beginning of so-called "methodological" Hermeneutics, the aim of which was to understand authors better than they understand themselves.Quite different approach was later suggested by M. Heidegger and his followers. Their "ontological" Hermeneutics in a way returns to the Medieval supposition of the manifestation of transcendental Being in a literary text. Therefore, the main task of a hermeneutist is to understand not the author as a person, but the implicit meanings of the text that can be quite different from the author’s intention. Such a presupposition is very close to the main principles of Ukrainian philosophical (and para-philosophical, expressed in belles-lettres) thought.Undoubtedly, both methodological Hermeneutics of Schleiermacher and ontological Hermeneutics of Heidegger and his followers have great euristic potential. Still, the contemporary situation of active inter-cultural and inter-civilization dialogue leads us to the necessity of enriching the Hermeneutic with the achievements of compatible methodologies (Analytical psychology, Structuralism, Morphology of Culture etc). All of these methodologies are centered on the trans-personal levels of the text, where the "spirit of culture" leaves its traces more clearly. An author here appears to be a medium, conducting independent, "objective" messages to the recipients.In a way, the same can be said about the mostly French "post-philosophies" (postmodernism, poststructuralism etc). The main difference is in the negative attitude of their representatives to such transpersonal messages. As the tran-scendental reality (Haidegger’s Being) is denied, the only transpersonal level left is the cultural subconsciousness that speaks through the author independently of his/her will. But, if K. G. Jung believed such a collective psyche to be full of spiritual treasures, French thinkers suspect that it contains only the suppressed complexes and traumas.This cardinal difference between the world outlooks does not forbid integrating the achievements of different methodological approaches into something new. The general goal of maximal understanding not only of the text, but its widest cultural context, allows us to define such a "synthesizing" approach as the Culturological Hermeneutics. Here different methodologies take their place on the different stages of studying the text. "Analytical" approach allows us to go into the details, "synthetic" – to return to the text as a whole. Thus we can turn a hermeneutic circle into a spiral and go ever deeper into the layers of meaning.Such a procedure demands studying the text in all possible cultural contexts: personal, social and universal. To do this we can make use of the term "paradigm". In our case it is a cultural paradigm, that characterizes the specific cultural features of a certain social entity. It leads us to investigating the cultural invariants, such as archetypes. It is well-known, that they are remarkably constant, appearing worldwide through the ages. Still the specific set of archetypes and the way they are interpreted are unique for each cultural paradigm. This archetypal matrix can be seen in all the artistic works belonging to a paradigm. That is why Culturological Hermeneutics is to view an author both as a person and as a more or less typical representative of a certain cultural paradigm. It leads us from the traditional understanding of the artistic communication between author – text – recipient, to the intercultural communication in the global context.According to H.-G. Gadamer, the main purpose of hermeneutics is the achievement of understanding. This purpose is especially important in the times of great political, social and cultural changes, that demand, amid other things, the renovation of the lost traditions and liaisons. It makes hermeneutics, namely, culturological hermeneutics, that aims at the maximal understanding of a text and all its possible contexts, especially important.

Kućni filosof - ideologija, tehnika i ozbiljenje...

Author(s): Tomislav Marijan Bilosnić,Nenad Miščević / Language(s): Serbian Issue: 263/1981

Interview with Nenad Miščević by Tomislav Marijan Bilosnić

Beleška o hermeneutici

Author(s): Milorad Belančić / Language(s): Serbian Issue: 297-298/1983

Hermeneutika, bez sumnje, nije nikakva gotova, dovršena filozofska teorija, niti u »bitnim« crtama precizirana i zaokrugljena metafizička intuicija ... Reč je pre o značajnoj teorijskom mogućnosti koja pokazuje da filozofija još ni izdaleka nije iscrpljena i dovedena do svog kraja. Svrha ove beleške nije u tome da se ta mogućnost prebrzo definiše, sistematizuje i iscrpi, već pre u tome da se ona bitno problematizuje, tj. osvetli kao složeni, dinamični filozofski problem. Pri tom bi valjalo imati na umu da ne postoji samo jedno veliko, sveobuhvatno, potpuno homogeno. Pitanje hermeneutike, koje bi moglo da se odmah izloži, da bi kasnije sledile različite etape njegovog rešavanja

Neznanstva »hermetičke nauke«

Author(s): Frederic Lionel / Language(s): Serbian Issue: 297-298/1983

Rado priznajemo da ie kartezijanska metodologija umnogome podstakla procvat moderne nauke. Dekart je dao novu vrednost jednom, u naše vreme opšteprihvaćenom zahtevu.zahtevu da se svako naučno zapažanje nužno mora dovesti u vezu s nekim referencijalnim sistemom u odnosu na koji mu se određuje mesto i pridaje vrednost.

ЖИВАЯ МЕТАФОРА. ВОСЬМОЙ ОЧЕРК. МЕТАФОРА И ФИЛОСОФСКИЙ ДИСКУРС

Author(s): Paul Ricoeur / Language(s): Russian Issue: 1/2014

В ЗАЩИТУ ГАДАМЕРОВСКОГО ПРЕДСТАВЛЕНИЯ ПОНИМАНИЯ В КОНТЕКСТЕ КРИТИКИ ИДЕОЛОГИИ

Author(s): Tatiana Ttarintseva / Language(s): Russian Issue: 1/2014

The article attempts to defend and advance the project of Gadamer’s hermeneutics of trust giventhat today the notion of understanding is inextricably tied to the view of tradition, discourse andlanguage as inevitably contaminated by ideological distortions by supplementing it with Foucault’scritical insights. The common ground between Foucault and Gadamer is that both thinkers militateagainst the notion of understanding as a process guided by universal criteria of rationality (in particularagainst Habermas’ notion of non-distorted communication) maintaining instead that individualsare inextricably embedded within a particular tradition. Foucault, we maintain, is extremelyimportant for Gadamer in that he develops a mode of critical relationship towards the tradition butprecisely understood as a dynamic within the tradition itself, renegotiating and expanding the spaceof personal freedom; this process, no doubt, being guided by engaged individual perspective andself-understanding without any recourse to an Archimedean point of view outside of any tradition.In doing so Foucault is able to provide a much needed method of immanent critique of ideologicaldistortions (potentially always present in the tradition, discourse or language) that remains faithfulto the basic tenants of Gadamer’s hermeneutic outlook. We consider a model that schematicallydemonstrates how such immanent critique can be carried out. We take Gadamer’s notion ofunderstanding as realised in an open and charitable dialogue and internalise this dialogue withina single subject taking place between two distinct perspectives: a critical Foucauldian perspectiveon the one hand, and the immediate self-undertstanding of situated subjectivity on the other. Thisinternal dialogue should enable the subject to maintain a critical distance with respect to aspects ofoneself that are a product of social practices and conditions (as demanded by critics of Gadamer),yet remaining within the space of Gadamerian dialogical understanding situated in the first-personontology.

Axiological Interpretation in the Thought of Max Weber: To Rediscover an Important Hermeneutical Concept

Author(s): Nicolae Râmbu / Language(s): English Issue: 3/2018

In this article, we defend the thesis according to which the axiological interpretation (Wertinterpretation) of Max Weber might play an important role. This is important not only in the field of social sciences methodology, but also within philosophical hermeneutics, where no one has given it any special attention so far. Indeed, no hermeneutics history has noted the concept of axiological interpretation. Starting from this concept and from the reality it describes, because without using the expression itself, the phenomenon of interpreting values is a constant presence in the history of any civilisation, the author of this article pleads for establishing a hermeneutics of values, a subject only sketched so far in literature.

Das Dilemma der Liebe und die Poetik der Aufrichtigkeit. Heinrich Heine und Alain Badiou

Author(s): Óscar Palacios Bustamante / Language(s): German Issue: 1/2018

After shortly outlining what can be called hermeneutics of love, the author carries out a brief interpretation of a poem written by Heinrich Heine from the perspective of Alain Badiou’s theory of love. For this purpose, and after analyzing the structure and content of Heine’s poem itself, the author synthetizes and formalizes four different conceptualizations of love as explained by Badiou in a lecture from 2006 (Mexico City). The author finally uses the conceptual background of Badiou’s proposal to re-interpret Heine’s poem and to show that Heine’s poem offers another key concept missing in Badiou’s theory for the understanding of the experience of love, i. e. the concept of sincerity (Aufrichtigkeit).

Can forgetting be constructive? - The hermeneutics of memory, forgiveness and reconciliation

Author(s): Małgorzata Hołda / Language(s): English Issue: 1/2019

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.

(rev.) Małgorzata Hołda, Paul Ricoeur’s Concept of Subjectivity and the Postmodern Claim of the Death of the Subject, Ignatianum University Press, Cracow 2018

Author(s): Adam J. Graves / Language(s): English Issue: 1/2019

THE ADVENTURE OF THE IMAGE THROUGH THE CONFLICT OF INTERPRETATIONS

Author(s): Ramona Nicoleta Arieșan / Language(s): English Issue: Sp.Issue/2019

The Adventure of the Image Through the Conflict of Interpretations. Starting from the self-image, through the image adventure landscape seen as an ensemble of conflict of interpretation, not only from a single glance or direction, whether it is evasive or complex, we follow our decipherment and transformation, be it process or state. Through multiple hypostases, whether isolated or open, I will focus on certain details that will be addressed as a dimension by means of text or material reproduction, or through the passage of the same image we face each time through the filter of our own existence. We stop the other or ourselves against the other, thus removing the observer or viewer, thus providing not only distinct perspectives on the same subject or the same situation or even the same consequences, but also giving him the opportunity to choose how to relate to the internal and external environment, thus convincing that, to a lesser extent, or greater, he is the one who drives everything. This approach is based not only on the adventure of self-image in the archive of own experiences but also from the outside, from the archive of common experiences perceived by other people.

Monstruosité féminine et désir incestueux dans Phèdre de Racine et "Peau d’âne" de Perrault

Author(s): Victoria Lagrange / Language(s): French Issue: 22/2018

Partant d’une comparaison entre Phèdre de Racine, et Peau d’âne de Perrault, cet article s’intéresse à la question du désir incestueux féminin qui fait de ces deux femmes des monstres. Néanmoins, Perrault paraît, grâce à Peau d’âne, s’opposer aux Anciens dans la Querelle, en offrant à son personnage qui transcende la faute une certaine liberté d’action. // Drawing on a comparison between Phèdre by Racine, and Peau d’âne by Perrault, this article tackles the question of incest and femininity. The woman seems to always be held responsible for her perverted or sinful desire, and thus becomes a monster. However Perrault, with Peau d’âne, seems to oppose the Ancients in the famous Quarrel, by giving his character a measure of agency

ГЕРМЕНЕВТИКА ИГРЫ И ВИРТУАЛИЗАЦИЯ МИРА ПОСРЕДСТВОМ ИГРЫ В РАБОТАХ Х.-Г. ГАДАМЕРА

Author(s): Pavel Barkouski / Language(s): Russian Issue: 1/2020

The article concerns the significance of the semantic connective of understanding and playing in Gadamer’s hermeneutical analysis of the experience of art. In the spotlight is a question of constructing of imaginary (virtual) worlds as a play-based reality of understanding. It argues the appeal to the experience of art as a paradigmatic subject of hermeneutical work and emphasizes the importance of understanding of such experience as a special kind of play that takes us to the ontology plane, as opposed to the classic aesthetic view on this subject. Along with the explication of a general idea of the play in Gadamer’s hermeneutics, it also examines the main features of the artistic game itself, turning it into a multidimensional being of a special kind and a zone of gaining human freedom. The problematization of language also reveals it as the medium for the development of the artistic play and understanding,and the ethical aspects of the hermeneutic dialogue in the ongoing game is a theme of a special interest here too. The author develops his theoretical considerations based on comparative hermeneutic analysis of Hölderlin’s verses in the works of M. Heidegger and G. Gadamer, which reveals the diversity and non-linearity of our interpretation of culture, the ability to see in it an inexhaustible source of new meanings and associative connections as a result of a play of art and its understanding.

СПЕКУЛЯТИВНЫЙ МЕДИУМ: МАТЕРИАЛЬНОЕ ИЗМЕРЕНИЕ ИНТЕРПРЕТАТИВНОГО ОПЫТА В ГЕРМЕНЕВТИЧЕСКОЙ ФИЛОСОФИИ ГАДАМЕРА

Author(s): Ilya Inishev / Language(s): Russian Issue: 1/2020

Key innovation of phenomenological, or philosophical hermeneutics is the treatment of ‘understanding’ not as an operation with symbols and meanings but as an activation of the specific experiential forms, including correlative affective and bodily potentials as well as respective ‘aggregate states’ of the material-perceptual environment. In this regard, understanding is a kind of transposition from one material and bodily configuration into another. In each case, configuration is comprised of ‘subjective’(experience) and ‘objective’ (milieu) components. But while ‘subjective’ side of ‘hermeneutic phenomenon (‘hermeneutic event’) is elaborated by Gadamer relatively detailed (for example, “theory of hermeneutic experience” makes up the central—systemic—part of Truth and Method), dynamics of the‘objective’ side (and first of all, of its material dimension) is just indicated by the use of the vivid metaphors(for example, “fusion of horizons” or “increase in being”) or by description of everyday material practices in which ‘microphysics’ of transformative dynamics of ambient environments is implicated but not discussed overtly, as, for example, in case of Gadamer’s references to architecture, décor, and gestures. The problem here is that the ‘strong’ treatment of the transformative potential of hermeneutic experience presupposes the strong transformation affecting not only interpreter’s consciousness but also materiality of his body and ambient environments. The elements of such a ‘strong’ treatment of transformative potential of understanding, we find in Gadamer’s conception of the speculative schematically presented in the two concluding sections of his Truth and Method.

Hermeneutický rozměr Portmannovy teoretické biologie

Author(s): Jiří Klouda / Language(s): Czech Issue: 58/2020

The author draws on the controversy over the reception of Portmann’s new „morphology“ that has not been accepted by professional biologists, while philosophers have entertained and cherished it up to these days. In addition to the texts that attempt to reform morphology, where Portmann articulates crucial concepts of „form“ (Gestalt), and its authentic appearance, the paper also takes into account the series of treatises in which Portmann develops his distinctive theory of human approach to the world. The second family of texts is vital, since it is here that the „aesthetic vantage point on the world“ or „the primary standpoint“, in which form is accessible to one’s experience, is gradually formulated. When examining these epistemological assumptions, Portmann encounters a variety of philosophical issues that he himself did not find necessary to resolve. Also, the fact that in his lifetime Portmann inquired into and published epistemological assumptions separately from his texts on the morphological project was the cause that, on the surface, his theoretically- biological concept seems more empirical and objective than it is needed. The second part of the paper focuses on the philosophical dimension of Portmann’s work that he spotted but had never elaborated on. The author points out that Portmann’s crucial concepts are not empirically objective in their nature. He argues that his morphology exhibits distinct features of a hermeneutic model of knowledge. Its aim is not to produce exclusively scientific knowledge but thematize prescientific assumptions of one’s knowledge of the living world, and to sustain them in mutual contact with a natural-scientific and biological inquiry, by which they shall both develop in harmony. A global level of this dialectics consists of the dynamic relationship of complementary mental powers of one’s cognition: senses and rationality.

Hermeneutika kao metoda humanističkih znanosti

Author(s): Anita Milićević / Language(s): Croatian Issue: 1/2020

This paper will try to show that the division between the natural sciences and humanities can be overcome using hermeneutics as an approach to science and to the world. The thesis states that natural sciences do not function independently from man and that they are susceptible to value judgement just as humanities are. A dialogue between the two, and a constant questioning and interpretation of the position of science and the position of man in the world is needed. Hermeneutics, as an understanding of everyday life and concrete situations, can help the humanities to emerge from crisis in order for the question about man and his position in everyday life, as well as cultural and social context is raised again. Ethical hermeneutics takes into consideration the stance towards objects and through anxiety, the way Heidegger imagined it, relates to the world and objects. The humanities have to work on putting back into focus the question about man and his future, which is an ethical question. Hermeneutics as an engagement can act beyond institutions as a method of approach, dialogue and understanding codes and symbols.

A beszéd és a beszélgetés hermeneutikai problémája.

Author(s): Irma Bogya / Language(s): Hungarian Issue: 1-2/2006

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.

Knowledge and Meaning. On the New Illiteracy from a Hermeneutical Perspective

Author(s): Ștefan Afloroaei / Language(s): English Issue: 1/2021

Many life situations and especially communication situations tell us that we should not mistake an ordinary piece of information for knowledge proper or for a meaning proper. These three types of intentionalities – to inform, to know and to understand – are very different, although they continuously interfere. Man’s specific capacity of understanding appears to us now more important than others. In the absence of a good exercise of understanding, information can remain either strange, or indifferent to us. Man can become informed or even a connoisseur, but still, an alien to those elevated landmarks – moral or human, cultural – which make possible a good self-orientation. This fact is directly connected to what is called nowadays “functional illiteracy”. Actually, this concerns particularly the capacity of understanding something said or done. For this reason, this can be considered a case of illiteracy of hermeneutical nature. The pedagogical solution for such a phenomenon involves continuously practicing the competence of understanding. Thus, it would be absolutely normal to focus on understanding, and not on information and, further on, on self understanding and understanding the other, instead of focusing on an ordinary phenomenon. Consequently, cultivating the senses and the mind, for a better orientation in the world of life, is more important than the technical efficiency of the learning process.

A Timokratés elleni beszéd érvrendszerei

Author(s): Dániel Seres / Language(s): Hungarian Issue: 2/2021

The current study has two objectives. On the one hand, it provides an in-depth analysis of the argumentation of the oration Against Timocrates. On the other hand, the analysis focuses on the issues of textual criticism that arose in the 19th century and have been debated ever since. Approaching the problems from a new perspective – augmenting the convincing arguments put forward by E. M. Harris with the analysis of the argumentation – the study argues that the two halves of the speech are in fact parts of a well-planned, and precisely edited whole, and the integrity of the text need not be questioned.

DESPRE ABUZUL HERMENEUTIC: PROBLEMATICA SINELUI LA PAUL RICŒUR ȘI GALEN STRAWSON

Author(s): Adrian Hagiu / Language(s): Romanian Issue: 46/2020

In this article we show, invoking the principle of hermeneuticequity formulated by Georg Friedrich Meier in Versuch einer allgemeinen Auslegungsunst, that the perspective of the episodic self proposed by Galen Strawson is hermeneutically abusive, referring to the hermeneutic of the narrative self, as it appears in the works of Paul Ricœur. Also, in this paper we analyse the principle of hermeneutic equity , we present the narrative self within the Ricœrean philosophy, and we show that Strawson's arguments against the narrative of the self are false and abusive. We offer in each section a few observations that can show the reader new research directions.