Metaphysical Hermeneutics (original) (raw)
Related papers
The Metaphysical Dimension of Hermeneutics
in P. Fairfield (dir.), Hermeneutics and Phenomenology, Bloomsbury, London, 125-137, 2018
Postmodern authors have made fashionable the notion that hermeneutics would be a “post-metaphysical” thinking. This paper argues that this is incorrect or, at least, not the only way to understand hermeneutics. It shows that Gadamer strongly relies on classical metaphysics and readily acknowledges it (e.g. in WM, in GW 1, 462, 464), most evidently in his stress on the original belongingness of knowledge and language to Being, in his metaphysical understanding of Being as self-presentation, but also in his renewal of Plato’s metaphysics of light and the beautiful as well as in his description of the revealing character of truth in the human sciences and art. Heidegger is one of the acute readers who noticed this strong metaphysical bend of Gadamer’s thinking.
Not Its Own Meaning: A Hermeneutic of the World
The contemporary cultural mindset posits that the world has no intrinsic semantic value. The meaning we see in it is supposedly projected onto the world by ourselves. Underpinning this view is the mainstream physicalist ontology, according to which mind is an emergent property or epiphenomenon of brains. As such, since the world beyond brains isn't mental, it cannot a priori evoke anything beyond itself. But a consistent series of recent experimental results suggests strongly that the world may in fact be mental in nature, a hypothesis openly discussed in the field of foundations of physics. In this essay, these experimental results are reviewed and their hermeneutic implications discussed. If the world is mental, it points to something beyond its face-value appearances and is amenable to interpretation, just as ordinary dreams. In this case, the project of a Hermeneutic of Everything is metaphysically justifiable.
The Gadamerian Mind, 2021
This chapter follows the painstaking unfolding of the universality claim of hermeneutics in the third and last part of Truth and Method: signifying an enlargement of what hermeneutics has meant before, this claim first takes the form of a universal thesis on the linguistical aspect of human understanding, which equals the universality of language to that of reason and suggests, in no uncertain terms, that there are no limits of principle to our understanding. This universality then takes on an ontological dimension when Gadamer grounds it on Being itself. He relies strongly on the metaphysical tradition to defend this thesis, yet finally recoils from the metaphysics that underpins his own thesis.
Hermeneutics, Metaphysics and the question of Being
Revista SÍNTESE: Revista de Filosofia, 2017
Neste artigo pretendemos mostrar, por um lado, alguns aspectos da hermenêutica filosófica desenvolvida por Hans-Georg Gadamer. Optamos aqui pela explicitação do diálogo enquanto o modo mais próprio da hermenêutica efetivar-se. Para tanto, desenvolveremos algumas exigências e condições intrínsecas ao diálogo hermenêutico, o que nos permite reformular e ampliar a concepção hegeliana de dialética sintética. Eis porque a dialética, a partir da hermenêutica gadameriana, passa a ser denominada de dialógica. Por outro lado, mostraremos a proximidade e o vínculo existente entre a hermenêutica e a ética aristotélica no que diz respeito à concepção aristotélica de amizade. Revisitaremos esta concepção com o intuito de mostrar que nela estão reunidos e justificados os principais pressupostos da postura hermenêutica. Além disso, a imbricação entre a dialética dialógica gadameriana e a concepção de amizade em Aristóteles, mostra-se não só fecunda e atual do ponto de vista ético-político, mas necessária para filosofar hoje. Abstract: This article discusses some aspects of the hermeneutical philosophy developed by Hans-Georg Gadamer. The author chose dialogue as the most genuine way for hermeneutics to be put into effect. For that purpose, he develops some demands and intrinsic conditions of the hermeneutical dialogue, which allows him to revise and broaden the Hegelian view of synthetic dialectics. This is why dialectics is called dialogical dialectics on the basis of adamer’s hermeneutics. On the other hand, the article shows the proximity and bond that exists between hermeneutics and Aristotle’s ethics, particularly Aristotle’s view of friendship. It takes anew this view in order to demonstrate that it brings together and justifies the main assumptions of the hermeneutical attitude. Furthermore, the overlapping between Gadamer’s dialogical dialectics and Aristotle’s view of friendship proves to be not only fruitful and up-to-date – when it is understood within an ethical-political project – but also necessary to make philosophy today.
2015
Journal of Applied Hermeneutics serves as a gathering place for scholars from many disciplines to come together and think about how hermeneutics contributes to the exploration and development of disciplinary knowledge. This journal is part of a conversation that, to draw upon Gadamer's (1960/2006) ideas, has a "spirit of its own" (p.385). Gadamer believed conversation had emergent properties, bringing into existence something that might not have been foreseen.
The Work of Hermeneutic Phenomenology
International Journal of Qualitative Methods
This paper is an illustration of the application of a hermeneutic phenomenological study. The theory of meaning and interpretation, drawing on philosophical hermeneutics and the work of Gadamer and Heidegger, and its alignment with phenomenological thought is presented. The paper explains and aims to make visible how key concerns in relation to the fusion of horizons, hermeneutic understanding, hermeneutic circle and hermeneutic phenomenological attitude were implemented. The purpose is to provide practical guidance and illustrate a fully worked up example of hermeneutic phenomenological work as research praxis. This present paper makes a case that hermeneutic phenomenological work is detailed, lengthy, rigorous and systematic in its own philosophical and theoretical frame. It articulates the philosophical and methodological alignment of hermeneutics in a specific hermeneutic phenomenological study and makes visible the work of hermeneutic phenomenology. It concludes by sharing key ...
Hermenêutica / A Hermeneutical Approach
Debates Do NER, 2019
How might we read, interpret, or understand Saba Mahmood’s use of the term hermeneutics? Does an anthropologist read this term differently than a theologian, than a literary scholar, than an historian? The interpretative site in Mahmood’s work is less in the text (whether Azazeel or the Danish cartoons, for example) than the conditions of its reception, the terms of response, and competing frames of intelligibility. And one can see how Mahmood’s delicate engagement with body (situations, sensibilities, and conditions) and mind (interpretation, response, and critique) has especially critical implications for the place of thinking, interpretation, and ultimately, hermeneutics.