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  1. Thoughts on the Return of Yesterday's War.David W. Jardine - 2017 - Journal of Applied Hermeneutics 2017 (1).
    Recent American events have tended to energize me and remind me of a wider swath about our circumstances. We find ourselves fighting this issue on methodological, epistemological, and ontological grounds, but it is also a matter of power and market driven distortions, of issues of gender and how marginalization works to blame precisely those it then victimizes, and on and on. In this paper, I take up some of these ideas.
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  • Interpretation and Understanding in Hermeneutics and Deconstruction.A. T. Nuyen - 1994 - Philosophy of the Social Sciences 24 (4):426-438.
    It seems that Derrida objects to Gadamer's hermeneutics on the grounds that it is, as Gadamer puts it, "a discipline that guarantees truth," taking it as something that partakes in the "metaphysics of presence." However, this criticism is based on a misunderstanding of the nature of hermeneutic truth. It would be on target if hermeneutic truth were some kind of universal condition of correspondence. Gadamer has tried to correct this conception of hermeneutic truth in his various attempts at opening a (...)
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  • A Hermeneutic for and From Reading Kierkegaard's For Self-Examination.Nathan Eric Dickman - 2020 - Religions 10 (11):491.
    This essay provides a close reading of Kierkegaard’s later signed text, For Self-Examination. While many of Kierkegaard’s pseudonymous texts often are selected for their philosophically explicit engagements with Hegelian philosophy, I use Hegel’s dialectic of lordship and bondage to draw out how Kierkegaard circumvents it in this one. I first provide historical context, noting how Kierkegaard turned to earnest works after his public humiliation in the Copenhagen newspaper, undermining his ability to deploy irony effectively. Second, I briefly develop Hegel’s lordship (...)
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  • Dialogue or Narrative? Exploring Tensions Between Interpretations of Genesis 38.Nathan Eric Dickman - 2021 - Religions 11 (12):947.
    We examine dialectical tensions between “dialogue” and “narrative” as these discourses supplant one another as the fundamental discourse of intelligibility, through juxtaposing two interpretations of Genesis 38 rooted in changing interpretative paradigms. Is dialogue properly understood as a narrative genre, or is narrative the content about which people are in dialogue? Is the divine–human relationship a narrative drama or is it a dialogue between a god and human beings? We work within parameters laid out by the philosophical hermeneutics of Gadamer (...)
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  • Sharing Words of Silence: Panikkar After Gadamer.Bret W. Davis - 2015 - Comparative and Continental Philosophy 7 (1):52-68.
    This article elucidates and interpretively develops Raimon Panikkar's hermeneutics of intertraditional dialogue by way of setting it into sympathetic and critical dialogue with the predominantly intratraditional hermeneutics of Hans-Georg Gadamer. It argues that Panikkar's thought enables us not only to appreciate, but also to question the limits of the fundamental roles played by language and tradition in Gadamer's hermeneutics. Panikkar's own hermeneutical reflections arise directly out of intertraditional as well as interlinguistic experience; and they ultimately direct us toward the profoundest (...)
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  • Hydric Life: A Nietzschean Reading of Postcolonial Communication.Elena F. Ruiz-Aho - unknown
    This dissertation addresses the question of marginalization in cross-cultural communication from the perspectives of hermeneutic philosophy and postcolonial theory. Specifically, it focuses on European colonialism‘s effect on language and communicative practices in Latin America. I argue colonialism creates a deeply sedimented but unacknowledged background of inherited cultural prejudices against which social and political problems of oppression, violence and marginalization, especially towards women, emerge—but whose roots in colonial and imperial frameworks have lost transparency. This makes it especially difficult for postcolonial subjects (...)
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  • Reader and Text in the Horizon of Understanding Methodology: Gadamer and Methodological Hermeneutics. [REVIEW]Derong Pan - 2009 - Frontiers of Philosophy in China 4 (3):417-436.
    Judging Gadamer’s theoretical stance is a complicated matter, and his ontological hermeneutics is usually regarded as a text-centered theory of understanding. Through an analysis of the phenomenological premises from which his theories take off, however, we can clearly see his reader-centric stance. On the basis of this stance some cease to seek for the original intention of the author or the original meaning of the text, which ineluctably leads to the ignorance of an understanding methodology. As far as people’s intentional (...)
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  • Silence Outside the Repressive Paradigm: Silence as a Condition for Public Exchanges.Ejvind Hansen - 2021 - Critical Horizons 22 (3):233-249.
    ABSTRACT Silence is often considered under the sign of repression or oppression, and as such, the result of forces hostile to democracy. In this paper we will try to demystify that unilateral image of silence, reviving the dialectic between silence and democracy in which the former operates as a foundational precondition for exchanges in the democratic public spheres. An increased awareness of the structures of silence will help us reflect upon what remains external to ongoing public discourses. Through a reading (...)
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  • European Constitutionalism and the Modern Social Imaginary.Nathan Gibbs - 2010 - Law and Critique 21 (2):147-162.
    This article seeks to shed light on some of the problematic assumptions underpinning the contemporary debate over the constitutional identity of the European Union. The central claim put forward here is that the development of the European Union’s constitution is significantly constrained by what Charles Taylor has described as the modern social imaginary. The constraint operates at two levels. First, modern understandings of constitutionalism typically ignore or underemphasize its dynamic and historical characteristics and its relationship with the self-understanding of political (...)
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  • Bringing the Deliberative Back In: Gadamer on Conversation and Understanding.Darren R. Walhof - 2005 - Contemporary Political Theory 4 (2):154-174.
  • Gadamer, Levinas, and the Hermeneutic Ontology of Ethics.Christopher King - 2019 - Philosophies 4 (3):48-0.
    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 (...)
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  • Between Hermeneutics and Aesthetics: Reconsidering Truth and Method as an “Aesthetics of Truth”.Patrick Martin - 2018 - Avant: Trends in Interdisciplinary Studies 9 (2):169-186.
    The focus of the paper is on Gadamer’s claim that “Aesthetics has to be absorbed into hermeneutics.” Our initial aim is to contextualize the statement, emphasizing its controversial nature, given that the context specific meaning of the claim can seem commonsensical. Accordingly, the first part of the paper is devoted to developing the historical tension between philosophy and art. Towards the latter half of the paper, the task is to examine Gadamer’s thesis in light of this history. Evaluating Gadamer’s position (...)
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  • Derrida, Deconstruction and Social Theory.Kanakis Leledakis - 2000 - European Journal of Social Theory 3 (2):175-193.
    This article focuses on an analysis and evaluation of the importance Derrida's work may have for a theory of the social. It is argued that both his earlier and his later works are important in this respect, albeit at a high level of abstraction. In his early work the social is seen as an open `field of meaning' while in later work differentations within this field, such as the level of the `phantasmatic', are introduced. This is a direction of theorization (...)
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  • From Object to Other: Models of Sociality After Idealism in Gadamer, Levinas, Rosenzweig, and Bonhoeffer.Christopher J. King - 2017 - Dissertation, University of South Florida
    This dissertation offers an account of the different ways in which putatively idealist and transcendental models of sociality, which grounded the subject’s relation to other human beings in the subject’s own cognition, were rejected and replaced. Scrapping this account led to a variety of models of sociality which departed from the subject as the ground of sociality, positing grounds outside of the subject. Hans-Georg Gadamer, Emmanuel Levinas, Franz Rosenzweig, and Dietrich Bonhoeffer represent alternative positions along a spectrum of models of (...)
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  • Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  • Commentary on Browne & Hausmann.Herbert Simons - unknown
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  • Ritual Studies in Psychology of Religion.Ulrike Popp-Baier - 2002 - Archive for the Psychology of Religion 24 (1):154-166.
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  • Stars and Constellations: The Difference Between Gadamer and Derrida.Donatella Di Cesare - 2004 - Research in Phenomenology 34 (1):73-102.
    What is the difference between hermeneutics and deconstruction? This essay provides an answer by following the guiding thread of understanding that was already brought to the fore in Paris during the "improbable debate" between Gadamer and Derrida. Maybe there was and still is a "dialogue" between the two most important currents of continental philosophy, as Derrida suggests in his talk commemorating Gadamer at Heidelberg in 2002. It is a dialogue that passes through poetry, and above all the poems of Celan. (...)
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  • Gadamer on Heidegger: Is the History Of Being 'Just' Another Philosophy of History?Stefano Marino - 2010 - Journal of the British Society for Phenomenology 41 (3):287-303.
  • El arte como lenguaje.Javier Domínguez Hemández - 1991 - Areté. Revista de Filosofía 3 (1):4-22.
    El arte como lenguaje es una concepcióncompartida hoy por la Estética, tanto en susteorías filosóficas como científicas. El presente artículo se restringe a las consideraciones filosóficas,y en especial, a las de la teoríahermenéutica de Gadamer. El arte como lenguaje,o como fenómeno hermenéutico, es unatesis contra la idea del arte corno fenómenoestético puro y enfatiza por lo tanto el elementode comprensión y de mediación de sentido,contra el desmedido énfasis en el gusto, lavivencia y la expresividad, propio de la conciencia estética.
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  • The Providence of Language in Gadamer's « Truth and Method ».Ullrich Haase - 1991 - Journal of the British Society for Phenomenology 22 (3):170-184.
  • Gadamer's Hermeneutics and Social Theory.G. Palmer - 1987 - Critical Review: A Journal of Politics and Society 1 (3):91-108.