Hermeneutics

Edited by Theodore George (Texas A&M University)
Assistant editor: David Liakos (Houston Community College System)
About this topic
Summary

Hermeneutics concerns the study of understanding and interpretation. While this study includes considerations of the art, techniques, methods, and foundations of interpretative research in the humanities and related disciplines, philosophical inquiry into hermeneutics characteristically focuses on questions raised by the phenomena of understanding and interpretation in epistemology, the theory of meaning, the ontology of human beings, and the philosophy of language and history. Philosophical interest in hermeneutics may be traced back to ancient Greek and Judeo-Christian sources, but the philosophical tradition of modern hermeneutics originates in the early nineteenth century. The principal figures associated with this modern tradition of hermeneutics are Friedrich Schleiermacher, Wilhelm Dilthey, Martin Heidegger, Hans-Georg Gadamer, and Paul Ricoeur. Notable developments in the post-war ear include debate that arose between hermeneutics, on the one hand, and deconstruction and critical theory on the other. More recently, hermeneutics has come to be associated with figures in the continental tradition such as Gianni Vattimo, John Caputo, and Günter Figal, and figures in the anglophone context such as Richard Rorty, Charles Taylor, and John McDowell. The philosophical study of hermeneutics both draws from and is of consequence for several related areas of humanistic research, perhaps especially biblical hermeneutics, legal hermeneutics, the philosophy of medicine and nursing, and the philosophy of education.

Key works

Although philosophical study of hermeneutics has a history that reaches back to ancient Greek and Judeo-Christian sources, the major figures and works associated with modern hermeneutics date from the turn of the nineteenth century. Of nineteenth century sources, an introduction to the contributions of Friedrich Schleiermacher, often characterized as the principal proponent of Romantic hermeneutics, may be found in Hermeneutics and Criticism.  Main lines of Wilhelm Dilthey’s thought may be discerned from his first important theoretical work, Introduction to the Human Sciences. Heidegger’s radicalization of hermeneutics in the first part of the century is developed in an important 1923 lecture course, published as Ontology—the Hermeneutics of Facticity as well as in his masterwork Being and Time. The major work of Hans-Georg Gadamer, the name perhaps most associated with hermeneutics in our time, is Truth and Method. Indications of the some of the most important developments in Gadamer’s later thought may be found in The Gadamer Reader: A Bouquet of The Later Writings. Many of the main lines of Paul Ricoeur’s contributions to hermeneutics may be found in The Conflict of Interpretations: Essays in Hermeneutics. For a broader overview of figures and works associated with modern hermeneutics, see, for example, Kurt Mueller-Vollmer, ed., The Hermeneutics Reader: Texts from the German Tradition from the Enlightenment to the Present and Gayle L. Ormiston and Alan Schrift, eds., The Hermeneutic Tradition from Ast to Ricoeur. Jean Grondin's notable Introduction to Philosophical Hermeneutics includes an extensive bibliography of primary and secondary sources in ancient and modern hermeneutics. Two important companions to the philosophical study of hermeneutics are Niall Keane and Chris Lawn, eds.,The Blackwell Companion to Hermeneutics and Jeff Malpas and Hans-Helmut Gander, eds., The Routledge Companion to Hermeneutics.

Introductions The editor and assistant editor of this page have written an historical and conceptual introduction to hermeneutics in the postwar period: "Hermeneutics in Post-War Continental European Philosophy". Further, of the many good introductions to hermeneutics available in English, those highly recommended include, in alphabetical order by author:

Bruns, Gerald, Hermeneutics Ancient and Modern

Forster, Michael N. and Gjesdal, Kristin, eds. The Cambridge Companion to Hermeneutics.

Grondin, Jean, Introduction to Philosophical Hermeneutics

Keane, Niall and Lawn, Chris, eds. The Blackwell Companion to Hermeneutics.

Malpas, Jeff and Gander, Hans-Helmut, eds., The Routledge Companion to Hermeneutics.

Ramberg, Bjorn and Gjesdal, Kristin, “Hermeneutics”.  

Palmer, Richard, Hermeneutics: Interpretive Theory in Schleiermacher, Dilthey, Heidegger, and Gadamer

Schmidt, Lawrence, Understanding Hermeneutics.

Related
Subcategories
See also
History/traditions: Hermeneutics

Contents
4819 found
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  1. Asymmetric Power, Asymmetric Knowledge, and Solidarity: Lessons from Hermeneutic and Creolizing Epistemologies.Patricia Cipollitti Rodríguez - 2024 - Critical Times 7 (3):448–477.
    Emancipatory social movement solidarities are prefigurative associations. While pursuing broad-based social transformations, solidaristic agents attempt to model—in an incomplete and provisional way—the social relations they wish to bring into existence. Existing structures of domination, deep-set and overlapping as they are, pose an abiding challenge to the prefiguration of just relations, however. This article considers the challenge of prefiguration by developing a diachronic, goal-oriented, and epistemic account of solidarity. The author argues that solidarity is a collaborative process whereby agents prefigure relationships (...)
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  2. Contreras, Andrés F. (ed.). La vida como lugar del pensar: Desarrollo y significado de la “hermenéutica de la facticidad” de Martin Heidegger. Granada: Editorial Universidad de Granada, Colección Filosofía y Pensamiento, Serie Ensayos, 310 pp. [REVIEW]Alejandra Garralaga de Foronda - 2024 - Thémata. Revista de Filosofía (Julio-diciembre):388-392.
    La compilación de trabajos que aquí se recensiona reúne importantes contribuciones de los más destacados estudiosos de la obra de Martin Heidegger en el panorama internacional. Cada uno de los diez ensayos que integran este volumen aporta una perspectiva inédita y actualizada para iluminar desde diversos ángulos la importancia decisiva del curso que el joven Heidegger impartió en el semestre de verano de 1923 en Friburgo, bajo el título “Ontología (hermenéutica de la facticidad)”.
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  3. Scepticism about Meaning in the German Enlightenment.Vladimir Lazurca - 2025 - International Journal for the Study of Skepticism:1-31.
    Exegetical scepticism is a strand of scepticism about meaning running through the German Enlightenment. This paper provides the first modern account of its tenets, critics, and proponents, and argues that it shares essential features with modern varieties of meaning-scepticism that have been a preoccupation among philosophers of language since the middle of the twentieth century. I argue that exegetical scepticism is a type of epistemological scepticism first introduced as a philosophical position in a theological debate between August Pfeiffer (1640–1698) and (...)
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  4. A situational hermeneutic: the priority of reference over meaning.Wai Lok Cheung - forthcoming - Journal of Comparative Literature and Aesthetics.
    An intentional fallacy is committed when one sets the goal of getting to the author’s intention. In this paper, I restore authorial authority, through proposing a situational hermeneutic. It obligates, when engaging with a text, stepping into the author’s shoes. Instead of focusing only on the ideas of the author, I emphasise the importance of knowing how the text relates to the author’s world through identifying the referents. This priority of reference over meaning resonates with Chad Hansen’s black-box analogy in (...)
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  5. Conceptual History as a Philosophical Methodology: The Case of Hans Blumenberg’s Metaphorology.Maximilian Priebe - 2022 - German Historical Institute London Blog.
    This short article is an introduction to Blumenberg's philosophical metaphorology. Metaphorology is presented as an idiosyncratic variant of a conceptual history that draws attention to the fact that what intellectual historians examine as historically influential “concepts” are less clearly defined ideas than a kind of - pragmatically effective - images. Blumenberg calls these background images “metaphors.”.
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  6. Modernity, Madness and Hermeneutic Sacrificial.Morteza Shahram - manuscript
    The courage to use one's own reason is an invitation to take more actions---implicating excessive use of agency, even under rampant false consciousness manufactured by mass media and technological priorities. If one does nothing and gains nothing by doing nothing, one is not subject to any evaluation or interpretation. Modernity is an ongoing incessant festival of cruel hermeneutic sacrificial.
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  7. The Critical Hermeneutic Structure of Plot.Morteza Shahram - manuscript
    Psychological and social-psychological critique of the characters in a plot is a strand of literary criticism. How a depicted character does actually think even in spite of appearances or not. How a depicted character would act or think under the siege of counterfactual scenarios. Perhaps contra Derrida, one reason there is genre distinction between philosophy and literature is that a philosophical (or even literary-critical) text is not essentially subject to character psychology to which literary texts are contrastingly essentially subject.
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  8. Performing Culture and Breaking Rules.O. Lehto - 2012 - In Pilar Couto Cantero, Gonzalo Enríquez Veloso, Alberta Passeri & José María Paz Gago (eds.), Culture of Communication/Communication of Culture - Proceedings of the 10th World Congress of the International Association for Semiotic Studies (IASS/AIS). A Coruña: Universidade da Coruña, Servizo de Publicacións. pp. 403-414.
    How is it possible to perform more than is required? And yet, isn’t that precisely what is required, in order for an interlocking society of human beings to function, develop and evolve? If human beings only did what we were told to do, we would live in complete monotony and enslavement. If human beings did only what we were permitted to do, nothing interesting would ever happen. Although performance has often been limited to the study of isolated artistic forms of (...)
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  9. Tout contre. Tombeau de Bernard Stiegler.Anaïs Nony - 2020 - Ars Industrialis.
    Bernard Stiegler est né en philosophie comme l’on construit un édifice de sable à marée montante : toujours déjà un sacrifice. D’emblée l’expérience de la beauté et de sa perte. Son suicide marque la fin d’une vie qui n’aura eu de cesse de lutter contre les faux-semblants, les sur-codages, les symptômes accablant de vérités toutes faites. Pour quelqu’un qui, comme moi, a eu la chance de côtoyer Bernard, il est difficile de ne pas se rendre compte de la force qu’il (...)
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  10. Review of A Strange Freedom: New Meanings of Liberalism and Humanism in the 21st Century [De vreemde vrijheid. Nieuwe betekenissen van vrijzinnigheid en humanisme in de 21ste eeuw]. [REVIEW]Martijn Boven - 2016 - Wijsgerig Perspectief 56 (4):42-43.
    In philosophical discourse, the notion of freedom demands rigorous examination. Traditionally, a distinction has been made between negative freedom (freedom from external constraints that impede one's self-realization) and positive freedom (freedom to utilize one's own capabilities). In the essay "A Strange Freedom: New Meanings of Liberalism and Humanism in the 21st Century [De vreemde vrijheid. Nieuwe betekenissen van vrijzinnigheid en humanisme in de 21ste eeuw]," philosopher and theologian Laurens ten Kate proposes a conceptualization of freedom that transcends this traditional dichotomy. (...)
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  11. Review of Ruud Welten's 'Als de graankorrel niet sterft - Een filosofische archeologie van openbaring' [When the grain of wheat doesn't die - A philosophical archaeology of revelation]. [REVIEW]Martijn Boven - 2016 - Wijsgerig Perspectief 56 (4):42-43.
    In his new book ‘When the Grain of Wheat Doesn't Die. A Philosophical Archaeology of Revelation, Ruud Welten examines the concept of revelation from a philosophical, rather than a religious perspective. The focus is not on a higher power revealing itself to humanity, but on the revelation of human nature itself. Central to this examination is the phenomenological question regarding the nature of appearance. The primary concern is not what appears, but rather how the appearance itself occurs. Welten posits that (...)
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  12. Heidegger’s Question of Being: the Unity of Topos and Logos.Axel Onur Karamercan - 2023 - Sophia 62 (2):309-325.
    In this article, I elucidate the significance of Heidegger’s ‘question of being’ from a topological point of view by explaining the relationship between his thought of place and language. After exploring various hermeneutic strategies of reading Heidegger’s oeuvre, I turn to Richard Capobianco’s interpretation of Heidegger and critically engage with his idea of the experience of being itself as the ‘luminous self-showing of logos’. In doing so, I explain the later turn from ‘truth’ to ‘place’ and articulate why logos needs (...)
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  13. Heidegger’s Phenomenological Concept of Violence.Remus Breazu - 2021 - Southern Journal of Philosophy 60 (4):494-517.
    This article accounts for Heidegger’s phenomenological concept of violence from the period of Being and Time. Violence is relevant for Heidegger in two different contexts: (i) methodological, where we speak of hermeneutic violence, and (ii) thematic, where we should speak of existential violence. The former is grounded in the latter. In the first part of the article, I analyze hermeneutic violence, showing that this concept is ambiguous, and one has to distinguish between two different meanings of it. In the second (...)
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  14. (10 other versions)Editor’s Introduction.Ross D. Inman - 2019 - Philosophia Christi 21 (2):251-251.
  15. Faith or Friendship: On Integrating Possibilities for Self-realization in Kierkegaard and Aristotle.Nathan Eric Dickman - 2013 - In Daniel Boscaljon (ed.), Resisting the Place of Belonging: Uncanny Homecomings in Religion, Narrative, and the Arts. Ashgate Publishing.
  16. Expansiveness, objectivity, and actuality in affection: Nicolai hartmann’s theory of person, its position in his ontology of intellectual being and its relation to phenomenology.Moritz von Kalckreuth - 2019 - HORIZON. Studies in Phenomenology 8 (1):211-229.
  17. Review: Silvia Stoller, Veronica Vasterling, Linda Fisher (Hg.): Feministische Phänomenologie und Hermeneutik.Elisabeth Schäfer - 2005 - Die Philosophin 16 (31):104-107.
  18. Nelson Saldanha, Ordem e hermenêutica. Sobre as relções entre as formas de organi-zação e o pensamento interpretativo, principalmente no direito. [REVIEW]Xavier Daverat - 1993 - Archives de Philosophie du Droit 38:378-379.
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  19. The Community of Interpreters: On the Hermeneutics of Nature and the Bible in the American Philosophical Tradition.Robert S. Corrington - 1989 - Transactions of the Charles S. Peirce Society 25 (1):57-61.
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  20. The Garments of Torah: Essays in Biblical Hermeneutics.Michael Fishbane - 1992 - Indiana University Press.
    "In this almost painfully beautiful book... Fishbane... explores the question of the kind of canon, privileged status, or Logos, the Torah actually has for the post-modern Western Jew. " -- Theology Today "A book well worth reading." -- The Jerusalem Post "This wonderful volume documents the intellectual and spiritual odyssey of one of North America's foremost Jewish biblical scholars." -- Shofar.
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  21. Hermeneutics, Semiotics and Anthropology.Tomas J. Lopez - 2011 - Semiotics:63-71.
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  22. Primary Teaching How It Is: A Narrative Account. London: David Foulton.M. Cortazzi - 1991 - Critical Inquiry 17:336-57.
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  23. Commentary on" Encoding of Meaning".Michael Alan Schwartz & Osborne P. Wiggins - 1997 - Philosophy, Psychiatry, and Psychology 4 (4):277-282.
  24. Grünbaum's philosophical critique of psychoanalysis: Or what I don't know isn't knowledge.Paul Kline - 1986 - Behavioral and Brain Sciences 9 (2):245-246.
  25. Hermenéutica analógica e interculturalidad.Mauricio Beuchot Puente - 2011 - Revista de Filosofía (México) 43 (131):85-97.
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  26. Fantasma de la escritura: Benjamín, Proust y Kafka.Dominik Finkelde - 2004 - Revista de Filosofía (México) 36 (110):127-138.
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  27. Hermenéutica analógica y nueva ontología.Mauricio Beuchot Puente - 2005 - Estudios Filosóficos 54 (156):229-238.
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  28. Leibniz and China: Religion, Hermeneutics, and Enlightenment.Eric S. Nelson - 2009 - Religion in the Age of Enlightenment (RAE) 1: 277-300.
  29. Horizonal Hermeneutics and the Actual Infinite.Robert S. Corrington - 1982 - Graduate Faculty Philosophy Journal 8 (1-2):36-97.
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Hans-Georg Gadamer
  1. Social Identities in the Modern Society of the Spectacle.Casey Rentmeester - 2024 - In Alejandro Arango & Adam Burgos (eds.), New Perspectives on the Ontology of Social Identities. New York: Routledge. pp. 11-30.
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  2. Hermeneutic Virtue and Moral Masquerading: Gadamer and the Question of Solidarity in Melville's The Confidence-Man.Alexander Crist - 2025 - Analecta Hermeneutica 16:27-49.
    While Hans-Georg Gadamer does not offer a substantial or systematic account of what he means by solidarity, several Gadamer scholars in recent years have begun to organize and clarify his comments on the topic within his broader project of philosophical hermeneutics. In this paper, I turn to Herman Melville’s The Confidence-Man in order to clarify and challenge some of the conditions for solidarity that Gadamer puts forward. In particular, I focus on certain hermeneutic virtues such as openness, trust, charity, humility, (...)
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  3. Why Natural Language Processing is Not Reading: Two Philosophical Distinctions and their Educational Import.Carolyn Culbertson - 2025 - Journal of Applied Hermeneutics 2025.
    This paper explores two important ways in which the practice of close reading differs from the technique of natural language processing, the use of computer programming to decode, process, and replicate messages within a human language. It does so in order to highlight distinctive features of close reading that are not replicated by natural language processing. The first point of distinction concerns the nature of the meaning generated in each case. While natural language processing proceeds on the principle that a (...)
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  4. Death and Nothingness --- Will to Emancipation.Morteza Shahram - manuscript
    The question that "how one should live?" constitutes the ultimate question of philosophy according to Aristotle. According to Camus "there is only one really serious philosophical problem, and that is suicide." The riddle and our predicament is that these two questions are exactly one and the same question. [Why?] ------ [Because for example] Nietzsche, in claiming that "the beggars should be entirely abolished ... truly it is annoying to give to them and it is annoying one not to give to (...)
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  5. Redemption in Oblivion — Psychopathology of Charlie Chaplin.Morteza Shahram - manuscript
    The character of Charlie Chaplin in his movies is the personification of forgetfulness but not forgiveness ------ Someone who is not susceptible to bad conscience: (Nietzsche: the sting of conscience teaches one to sting). He carries no guilt, no regret, and is a mechanism of historical forgetfulness (like a happy beast which grazes free from past and future) ------ He undergoes misfortunes and occasional fortunes and comes out the same mechanism of historical forgetfulness he used to be ------ He is (...)
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  6. Comprehensive Authorial Intention and Asymmetric Genre Distinction.Morteza Shahram - manuscript
    The author of a text originally produced as a literary work has the comprehensive authority, upon its being situated in certain context of evaluation or interpretation or deployment to declare one's text as philosophical. There would have to be extraordinary or even absurd contexts of evaluation in which one's originally-intended philosophical text is so situated for one to declare it as literary.
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  7. Comprehensive Authorial Intention and Asymmetric Genre Distinction.Morteza Shahram - manuscript
    A whole text constituted by sentence parts is given verisimilitude as a whole IF verisimilitude constitutes utility AND utility implicates assigning a degree of significance to each sentence---such that its false sentences are semantically insignificant and true significant. Therefore there must be a literary-theoretic, in the most GENERAL sense, criterion for the text such that the significant sentences constitute semantic (truth-theoretic) content and insignificant sentences aesthetic forms which do not communicate their own sentential content but as communicative catalysis of the (...)
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  8. What is Anti-Hermeneutics? Karl Jaspers, Hans-Georg Gadamer, and the COVID-19 Hermeneutic Crisis.Alexander Crist - 2024 - Existenz 18 (2):25-36.
    The COVID-19 pandemic has brought forth a crisis in rational public discourse and trust in authoritative institutions. Given its many issues related to language, communication, and solidarity, this crisis can be considered a hermeneutic crisis. This essay turns to Karl Jaspers' lecture series, Reason and Anti-Reason in our Time, and to several works from Hans-Georg Gadamer, in order to develop a diagnostic concept of anti-hermeneutics. While Gadamer often discusses what it means to live hermeneutically, he rarely offers an explicit account (...)
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  9. Contextualization of Text and its Discontent.Morteza Shahram - manuscript
    __1__ If form is present content is bound to get eclipsed. The eclipse means there is an unfulfillable task of overcoming obstacles to decipher the ultimate content. By utilizing forms they depict vastly different strands of reality tailored to circumstances, neither lying nor imitating a single strand of reality, poets obscure content and dodge criticisms of the referential aspect of work. -/- __2__A text unavoidably reflects the context under which it is produced. The direct emissaries of the underlying object of (...)
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  10. Psychogenesis of text = Precursor of its Belated Sociogenesis.Morteza Shahram - manuscript
    (I) According to J.L Austin all speech and all utterance is the doing of something with words and signs, challenging a metaphysics of language that would posit denotative, propositional assertion as the essence of language and meaning. -/- (II) Since doing things with words implicates authorial intention and rationalization, writing a text implies a psychogenetical origin. -/- (III) The text in the process of charitable interpretation, as a sociolinguistic outcome and practice, acquires new meaning or significance by its claims being (...)
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  11. Gadamer verstehen.Annika Berger - 2023 - In Hoffmann Martin & Martin Tobias (eds.), Ebenen des Verstehens Wolfgang Künne im Gespräch. Paderborn: Brill mentis. pp. 57–71.
    Dieser Aufsatz setzt sich mit Wolfgang Künnes Kritik an Gadamers "Wahrheit und Methode" auseinander und versucht zu zeigen, dass diese Kritik nicht stichhaltig ist.
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  12. Hans-Georg Gadamer's "On the idea of a system in philosophy" (1924).Haley Burke & Fridolin Neumann - 2024 - British Journal for the History of Philosophy:1-27.
    This article is the first English translation of Gadamer's early essay “On the Idea of a System in Philosophy” (“Zur Systemidee in der Philosophie”) from 1924. Influenced by Marburg Neo-Kantianism and Heidegger's hermeneutic phenomenology, Gadamer is concerned with the problems that arise with the idea of systematicity in philosophy. In particular, he focuses on conceiving of an idea of a system that does justice to the historical variability of philosophical thoughts. He shows that systematicity and history are, in fact, not (...)
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  13. Gadamer, Lavoie, and Their Critics: The Hermeneutics Debate Revisited.Joshua Lee Harris - 2016 - Journal of Markets and Morality 19 (1):61–78.
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  14. The Self of Revelation in Hans-Georg Gadamer and Paul Ricœur.Otniel A. Kish - 2024 - In Christina M. Gschwandtner (ed.), Paul Ricœur, philosophical hermeneutics, and the question of revelation. Lanham: Lexington Books. pp. 167-188.
  15. O neoaristotelismo de Gadamer.Viviane Magalhães Pereira - 2024 - Veritas – Revista de Filosofia da Pucrs 69 (1):e45136.
    El tema de este artículo es la interpretación que hace Gadamer del concepto de phronesis de Aristóteles, tal como se presenta en el Libro VI de la Ética a Nicómaco. Gadamer defiende que este primado aristotélico del ser ético puede extenderse a la reflexión sobre la cuestión del ser, en especial, el ser de la vida histórica. Al igual que Heidegger, Gadamer concibe la ontología como una filosofía de la finitud orientada por la ética de Aristóteles, pero a diferencia de (...)
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  16. Hermeneutics of the Polis: Arendt and Gadamer on the Political World.Jared Highlen - 2024 - Dissertation, Boston College
    This dissertation raises the question of the political world, and pursues it as central theme in the political thought of Hannah Arendt and the philosophical hermeneutics of Hans-Georg Gadamer. Within the phenomenological tradition, world refers to a referential context of relations between beings, within which those beings appear as meaningful. Since Heidegger, the concept of world has been inextricably linked with that of understanding, the disclosedness that guides any interpretation of beings and allows them to appear as what they are. (...)
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  17. A Práxis Hermenêutica como Responsabilidade Ética.Edimárcio Testa - 2022 - Dissertation, Unisinos
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  18. On Hannah Arendt’s Aestheticism.Charles Blattberg - 2024 - Res Philosophica 101 (3):479-504.
    Hannah Arendt’s politics is aesthetic rather than practical, motivated by enjoyment rather than well-being, and so it should be rejected. I begin with an account of aestheticism as the doctrine according to which seemingly non-aesthetic things are actually aesthetic, parts of a whole dimension of reality that we might simply call “the aesthetic.” We access it by taking a disinterested attitude, one that affirms things for their own sakes, and there are four ways of doing this: disinterested appreciating (e.g., of (...)
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  19. Distanciamento Teórico e Engajamento Prático: acerca da unidade entre atitude teórica e atitude prática.Rainri Back dos Santos - 2013 - Dissertation, Rio de Janeiro State University
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  20. Dialogue, Horizon and Chronotope: Using Bakhtin’s and Gadamer’s Ideas to Frame Online Teaching and Learning.Peter Rule - 2024 - Studies in Philosophy and Education 43 (3):305-323.
    The information explosion and digital modes of learning often combine to inform the quest for the best ways of transforming information in digital form for pedagogical purposes. This quest has become more urgent and pervasive with the ‘turn’ to online learning in the context of COVID-19. This can result in linear, asynchronous, transmission-based modes of teaching and learning which commodify, package and deliver knowledge for individual ‘customers’. The primary concerns in such models are often technical and economic – technology as (...)
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  21. Gadamer’s Hermeneutics and the Art of Conversation.Nicholas H. Smith (ed.) - 2011 - LIT Verlag.
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1 — 50 / 4819