Related Papers
-Feminist-Interpretations-of-Hans-Georg-Gadamer.pdf
John Oldman
The historicity of understanding and the problem of relativism in Gadamer's philosophical hermeneutics
2000 •
Osman Bilen
Confronting Death: Cultivating Courage for Cross-cultural Understanding (PhD Dissertation)
2011 •
Seamus Mulryan
Theorizes courage as a communicate virtue for intercultural dialogue and cross-cultural understanding by engaging with work in philosophical hermeneutics, ethics, existentialism, and psychoanalysis. Copyright registered with United States Copyright Office, Library of Congress. Citation: Mulryan, Seamus. “Confronting death: Cultivating courage for cross-cultural understanding.’” PhD diss., University of Illinois at Urbana-Champaign, 2011. http://hdl.handle.net/2142/26378
Holding Oneself Open in a Conversation " – Gadamer's Philosophical Hermeneutics and the Ethics of Dialogue
Scherto Gill
Journal of Dialogue Studies Volume 3 Number 1 Paper 1: “Holding Oneself Open in a Conversation” – Gadamer’s Philosophical Hermeneutics and the Ethics of Dialogue.
Dialogue Society
This paper’s aim is to explore Gadamer’s philosophical hermeneutics in order to draw out implications for the ethics of dialogue. Through examining key interconnected components in Gadamer’s theory, I highlight the openness to the other and otherness as a key normative ideal for dialogic understanding and their influence on the core practical ethos that underpins dialogue encounter, including the ethics of alterity, self-cultivation, equality, reciprocity, and solidarity. We further consider hermeneutical application or praxis by way of a guide insofar as to how one might act in the world through dialogue construed through these ethical dimensions.
Qualitative Health Research
Hermeneutic Constructivism: An Ontology for Qualitative Research
Jane Mummery
Qualitative research is entirely an operation with language, in language, and occasionally on language. This article suggests a tension between theoretical recognition of a multiplicity of human experience on one hand and a reliance upon practices of thematic representation that prioritize the common or the general over individualized experience. The fulcrum of this tension is the nature of language itself and its role in human experience and meaning-making. This article sets out the theoretical foundations of Hermeneutic Constructivism as one proposed approach to redress this problematic within many qualitative frameworks and open up an opportunity for a deeper and more nuanced understanding of human being. Within Hermeneutic Constructivism, a Fundamental Postulate and 11 elaborative corollaries detail a cogent relationship between language and the structures and processes of mental activity that support the human comportment toward understanding. The authors argue that this theore...
Tradition, Authority, and Education: Insights from Gadamer and Giussani
2018 •
Brett Bertucio
IntroductIon Not more than a year ago, a speech given by John Agresto, a former deputy chairman of the National Endowment for the Humanities, reignited longstanding debates regarding the future of the humane disciplines.2 A subsequent flurry of essays, both in favor3 and in rebuttal,4 rehashed Allan Bloom’s decades-old claim that postmodern and critical theories have contributed to the decline of traditional humanities.5 While this “decline” may be empirically suspect,6 the “critical” thrust of higher education and its inherent antagonism toward the past – whether to the historical wisdom accumulated in an academic discipline or to some sweeping notion of “the Western tradition” – is undeniable. University bookstores are lined with works subtitled “A Critical History,” “A Critical Approach,” or “A Critical Reader.” Undergraduates often seem to equate scholarly understanding with the deconstruction of past ideas. Appeals to tradition are frequently dismissed as irrational or at least...
How are Moods Experienced? Heidegger and Gadamer on Mood
Sarah Cates
The authenticity of the text in hermeneutics
1998 •
musa dibadj
Expanding Their Horizons: Hermeneutic Practices and Philosophising with Children (PhD Thesis)
Jason Pietzner
The influences on the development of Lipman’s Philosophy for Children (P4C), a program that teaches philosophical thinking to students, can be found in the philosophy of the early American pragmatists and the pedagogical model of Socrates. The P4C method sees the teacher guide students through stages of rational thinking towards the resolution of philosophical questions that have been stimulated by the shared experience of a literary text or other artefact. The resolution of these questions takes the form of a defined concept. This approach to problem-based learning is founded on the progressive educational theory of Dewey, and the P4C classroom organisational model is based on the scientific communities valorised by Peirce. By establishing pragmatism’s and Socrates’ influence on P4C, I demonstrate its emphasis on methodical problem solving and conceptual development. This work critiques and develops the P4C tradition using a hermeneutic framework. Drawing on the work of the hermeneutic philosopher Gadamer, as well as the contemporary pragmatist Rorty, I examine some of the key philosophical and practical assumptions that underpin P4C. I question whether philosophical practice must be oriented towards concept development, and whether philosophy needs to be undertaken using a method as espoused by P4C. I re-situate the literary text as being central to the philosophical community’s discussions, where it is looked to as a potential source of truth, rather than as a stimulus for inquiry. I replace P4C’s commitment to dialogue with Gadamer’s conversation and play, and question whether philosophy must necessarily be seen as an inquiry as such. The empirical element of this work saw me explore these various ideas with members of my high school English and Literature classes. With these students I enacted the above critiques in order to evaluate their real-world potential. By inhabiting a Gadamerian interpretation of the Socratic figure, I cultivated understandings amongst these students of hermeneutic ideas such as application, fusion of horizons, prejudice and authority. Our philosophical discussions took place in context of text studies, where we engaged in the work of reading and interpreting classic novels. While maintaining some elements of Lipman’s P4C, my hermeneutic approach demonstrates the value of philosophical thinking that recognises tradition in an encounter with our past. It views philosophising as conversational and aims to develop in students Rorty’s quality of edifying thinkers, rather than Lipman’s conceptual thinkers. I consequently demonstrate the transformative effect of Gadamer’s event of understanding in developing students’ ability to analyse prejudice, cultivate solidarity with others, and exhibit the quality of phronesis.
