What if philosophy, theology, and science spent a little more time together? These fields often seem at odds, butting metaphysical heads. Instead of talking at, how about talking with one another? This book engages three academic disciplines--distinct yet sharing much in common--in a slice of conversation and community in which participants have aimed at validating the other and the way the other sees the world. The result is a collection of essays united by a thread that can be hard to (...) find in academia. In bringing together a wide range of contributors on a project that at first seemed unlikely, Irreconcilable Differences? is also a testament to the spirit of cooperation and hard work--evidence that small acts and events can make a big difference, and that sometimes all you need in order to make something good happen is an idea with a little support along the way. The editors of this collection are hopeful that its contributors and readers will keep looking for ways to bridge academic, social, and political gaps. We need to forge relationships based on personal knowledge and proper confidence seeking to make meaningful claims in an increasingly complex world. (shrink)

This article explores Gadamer’s description of time(s) and situates it within his aesthetic account and hermeneutics. Bringing together all of Gadamer’s major discussions on time, I develop a consistent account which I then challenge. Whereas Heidegger famously describes transcendental temporality with an emphasis on futurity, Gadamer accentuates a historical temporal awareness and itsdiscontinuous nature. Gadamer’s notion of time is best understood, paradoxically, as a timeless temporality, when time is defined as the sequential movement along discrete points. I argue that Gadamer’s (...) unique description of temporality, which has been largely ignored by scholars, is essential to his understanding of experience and, therefore, to our understanding of his philosophical hermeneutics. (shrink)

This article explores Gadamer’s description of time(s) and situates it within his aesthetic account and hermeneutics. Bringing together all of Gadamer’s major discussions on time, I develop a consistent account which I then challenge. Whereas Heidegger famously describes transcendental temporality with an emphasis on futurity, Gadamer accentuates a historical temporal awareness and itsdiscontinuous nature. Gadamer’s notion of time is best understood, paradoxically, as a timeless temporality, when time is defined as the sequential movement along discrete points. I argue that Gadamer’s (...) unique description of temporality, which has been largely ignored by scholars, is essential to his understanding of experience and, therefore, to our understanding of his philosophical hermeneutics. (shrink)