This article builds on Gadamer’s rehabilitation of the Augustinian concept of inner word. Unlike most interpretations, the thesis is that the Augustinian inner word does not show the potentialities, but rather the ineffectiveness of ontological hermeneutics. In the first section, it is argued that for the later Augustine, the verbum in corde is the consequence of a Word- and Truth- event. In the second section, the author suggests that Gadamer has properly understood the verbum in corde as a matter of (...) faith. In the third section, it is shown that Gadamer has found in the notion a paradigm for his philosophical and theological insights. Concerning the former, he has always been fascinated by the evenemential character of the ‘second’ Heidegger’s thought. Concerning the latter, Gadamer has explicitly accused Bultmann’s demythologization of being ‘human, all too human’, and he has implicitly praised Barth’s dialectical theology. (shrink)

Residents’ councils in Quebec’s residential and long-term care centres have the mandate to promote the improvement of living conditions for residents, to assess their level of satisfaction, and to defend their rights. Based on two studies on the autonomy of councils, we examined how committees can express themselves on topics other than those the management is already aware of, to reveal various previously unknown aspects of the services, and to voice unexpressed concerns. We are especially interested in what makes management (...) receptive, or not, to what the committee members say. The councils’ ability to express them selves is, in fact, inseparable from its capacity to listen to the management teams, and we seek to determine the conditions required to perform this dual capacity. (shrink)

Gadamer’s view on truth and understanding does not offer a real solution on Dilthey’s problem, because it involves a concept of language that doesn’t admit the communication between text, action and history in the same time with the constitution of a field of autonomous significations. Gadamer denies Dilthey’s naïf objectivism and the representation-language, but he can not rebuild, on an other level, the reference. Thus, the historical sciences should adopt the model of poetical language, considered as non-referential, but it would (...) be better to find resources in a non-ostensive referential language. Such language is the narrative one, if it is considered from the point of view of contemporary theories of linguistic and semiotics, which admits the idea of text’s world. According to these theories the analogies with the text world make possible a reconstruction of action. This direction was followed by Paul Ricoeur, who found a solution on Dilthey’s problem avoiding the naïf objectivism without compromising the spirit of gadamerian reflection on understanding. (shrink)

The aim of the present paper is to analyse the way in which Heidegger’s work Being and Time is based on the relationship between four concepts with methodological function: phenomenon, logos, interpretation , and truth. This relationship describes the methodological code of the Heideggerian analysis: the definition of the phenomenality, the identification of the only possible phenomenon that satisfy the phenomenological definition and the drafting of the way of access to being. Truth as disclosedness belongs to the constitution of being (...) of Dasein and it is not primordially a determination of the statements. Dasein is at the same time “in untruth” because the falling prey belongs equiprimordially to its constitution. In the last part of the paper we identify the main changes of the concept of truth and of the meaning of phenomenality after the Heideggerian Kehre. (shrink)