Showing 8 results for Philosophical Hermeneutics
M. Behshti, Zahra Davari ,
Volume 2, Issue 6 (7-2009)
Abstract
There is an inevitable relation between philosophical hermeneutics and Literary theory, especially Reader-Response theories. It springs from phenomenological approach in philosophical hermeneutics and phenomenological predecessor of these theories. Indeed, in this point of view, philosophical hermeneutics is an Existential philosophy on the interpretation of the text. Philosophical aspect of philosophical hermeneutics is based on the Existentiality of it. Furthermore the Existence that Gadamer and Ricouer consider, is an interpreted Existence; as a result, the interpretation of text, is in the center of hermeneutical views of Gadamer and Ricouer. The difference between their sights is a subsidiary difference pertaining to the main difference which is their ways towards Existence. The most important difference is related to Ricouer's epistemological model and Gadamer’s ontological view in the process of interpretation. The main difference is in fact the base of the other subsidiary differences: temporality; linguistic; dialectical and objectivity. In this article I'm going to discuss the relation between philosophical hermeneutics and literary theory and then describe the views of Gadamer and Ricoeur on text I will compare the interpretation models in Gadamer’s and Ricoeur’s point of views on text in accordance with the four differences mentioned. Finally I will draw a total conclusion form all the discussed matters.
Volume 4, Issue 3 (12-2016)
Abstract
Volume 4, Issue 4 (12-2024)
Abstract
The main problem of philosophical hermeneutics is the problem of understanding. Understanding is determined in what context, how, and by what components. Gadamer explains these influential components by emphasizing tradition and history, and emphasizes the plurality of understanding by expressing the ontological characteristics of human understanding. From this perspective, subjectivist and non-pluralist approaches are denied. In this article, we aim to examine, based on the characteristics of the understanding process in Gadamer's hermeneutic approach, namely historicity, pluralism, eventfulness, practicality, and linguisticity, its relationship and proportion with political totalitarianism and pluralism, and to assess the possibility of convergence or incompatibility of the foundations of philosophical hermeneutics with political pluralism as a pluralistic political approach and divergence or compatibility of philosophical hermeneutics with political totalitarianism as a non-pluralistic political approach. Although Gadamer cannot be considered a full-fledged political philosopher, it is possible to examine political systems and their epistemological foundations based on his hermeneutic approach and evaluate the relationship between them.
Volume 5, Issue 1 (3-2014)
Abstract
Philosophical and linguistic reflections of Gadamer and Ricoeur on how understanding occurs are of considerable significance. Gadamer’s concept of “Fusion of horizons” and Ricoeur’s idea of “Understanding oneself through the other” are among the most important issues in this regard. These two philosophical issues attempt to gain intercultural understanding. The fact is that the dichotomous strategies and approaches of translation as manifested in Venuti’s foreignization-domestication dichotomy, and other similar theories have been unable to pave the way for mutual understanding between cultures. Employing Gadamer’s and Ricoeur’s ideas, this study attempts to tackle the dichotomous issue of translation theories. Considering the Gadamer’s view that all understanding occurs through language and the Ricoeur’s idea that man enjoys a specific unity despite his great variation, translation is rethought as a linguistic and cultural phenomenon instrumental in creating cultural and linguistic affinity among people and causing a sort of intercultural unity. Therefore, unlike the dichotomous approach of foreignization and domestication, the present study aims to view translation from the view point of philosophical hermeneutics and offer a new approach, which simultaneously considers attention to the two cultures involved in translation and respect for the other culture.
Volume 6, Issue 3 (12-2018)
Abstract
Abstract Saadi’s poetry is famous for its inimitable simplicity of adjectives and such features can be traced in many of Al-Mutanabbi’s poetry. This article attempts to explore these adjectives in some of Saadi’s lyrics embodying wisdom or mysticism and Al-Mutanabbi’s poetry of wisdom and concept. To achieve this aim structuralism and Philosophical hermeneutics representing two opposing perspectives are employed. Hence, examining how the two approaches are applied, the criteria of inimitable simplicity of adjectives are discussed. Through the structuralist approach, the aesthetics are removed in terms of partial and objective aspects and the analysis of the poems enter a dynamic mental space. However, with philosophical hermeneutics approach history, relevance, development, dynamism, meaningfulness of abstract time and metaphysics are seen in the considered poems. They have a dynamic presence in the lyrics. Literary elements such as rhythm, rhyme, imagery are not effective criteria to analyze the inimitable simplicity of adjectives in the poetry of Saadi and Mutabi. The findings signify the philosophical hermeneutics can be considered as the criteria for evaluating such adjectives in the poetry of the two mentioned poems.
Farzad Baloo,
Volume 11, Issue 44 (4-2018)
Abstract
Gadamer under the influence of Heidegger's views on the subject of Dasein's understanding, language, linguisticality, and historicity. , Founded a philosophical hermeneutics. Without reading the text, like his predecessors, Schleiermacher and Dilthey by adopting the method, and focusing on the author in pursuit of the author's intentions, or the reader as the focal point of the subject of understanding and reading the text, Inspired by Heidegger's ontological philosophy Correspondence Subject - subject between the reader and the text, and the Fusion of horizons is the final result of the dialogue between the reader and the text. While one of the most important misconceptions about Gadamerian philosophical hermeneutics in popular research is that it is mistakenly interpreted from the philosophical hermeneutics to hermeneutic reader-centered.This mistake is rooted in such reasons as: the lack of attention to changing the methodological approach in philosophical hermeneutics to the political approach, the wrongly interpretation of the concept of adaptation or application in philosophical hermeneutics, the lack of attention to the concept of play in philosophical hermeneutics, the distinction of subject and object, and the lack of precise attention to The Fusion of horizons in philosophical hermeneutics is a lack of separation between the realm of philosophical hermeneutics and literary hermeneutics and ....The present research studies the roots of this misunderstanding.
Esmaeel Golrokh Masuleh, Ebrahim Khodayar, Seyyed Ali Ghasemzadeh,
Volume 14, Issue 56 (12-2021)
Abstract
In this article, the critical works of Poornamdarian are analyzed and read with a philosophical hermeneutic approach. The question is whether hermeneutic philosophy has been the basis for the interpretation of literary works in this author's critical works. And if so, what hermeneutic concepts and themes form the basis of his work? Hermeneutic philosophy has penetrated in literary criticism with many of its themes and concepts. It seems that Poornamdarian has also used many of these concepts in his works, and many of the manifestations and ideas derived from this philosophy have been the basis of his works in the critique and analysis of literary works. But in utilizing these concepts, however, he has not merely placed himself in the realm of an imitative critic who has been influenced by one of the thought approaches related to philosophical hermeneutics, but, in addition to, his knowledge of the universal knowledge of critique in the field of hermeneutics, relying on the legacy of interpretation, introduces the audience to a new perspective on methodical literary criticism. The titles and layers of this article that are influenced by these concepts are: interpretation, semantic pluralism, symbol and allegory, demythologization in symbolic texts, deconstruction, grammatology, author death theory, intertextuality, ambiguity and meaninglessness (ambiguity), apostrophe and multifaceted, deconstructive and multifaceted connection with didactic and theological poetry, multifaceted and social commitment in poetry and literature. In his critical works, he has sometimes directly analyzed and studied these issues, and sometimes, as a special approach, he has absorbed and digested these concepts in his works that it could be said that .zhe has appropriated them as a discourse.
Extended abstract
Problem statement: The theoretical foundations of this research are based on "philosophical hermeneutics". Hermeneutics has a history of analyzing and interpreting the holy books of religions, including Christianity, Islam, and even surviving writings in the Persian language. Hence, interpretation, as an ancient ritual, is rooted in the belief in the "sanctity of the text." Influenced by the philosophical theories of Heidegger and Gadamer and their followers, Poornamdarian have created works in the field of literary criticism and interpretation of classical and contemporary Persian texts. One question is whether the opinions and ideas of literary criticism of critics such as the Poornamdarian, which are evident or hidden in his works, can be explained on the basis of philosophical hermeneutics. Another question is that in what fields and subjects does hermeneutics have the capacity to analyze and recognize in his system of thought - by digesting and absorbing their opinions in his works and not by following and mechanically imitating them? And can it be said that in this way he has tried to include some hermeneutical approaches in his critiques "through self-appropriation"?
Research findings
Poornamdarian considers interpretation (hermeneutics) as the search for truth to reveal the coherence of the text. The goal he pursues in interpreting the works of the Persian poems is to harmonize and create an agreement between traditional interpretation and modern hermeneutics. In this alignment, he combines three approaches of traditional and hermeneutic interpretation of Gadamerian and Eric Hersh's thinking, that is, the semantic validity of the text, and thus demonstrates his belief in the coherence of the text; However, he does not believe in a single meaning for the text; Because it does not find consistency and single inference with the situational context of multiple individuals and readers. Through the combination of these three fields of thought, he has "adopted" the hermeneutic critique approach and adopted a pluralistic approach. This discourse requires a kind of moderation in interpretation. It has an influence on the deconstruction of the text as well as on the issue of the author's death. He also equates the former with polysemy and the latter with uniqueness in terms of meaninglessness and meaning. He considers texts such as theological and didactic texts to be single-meaning or meaningful, and cryptographic texts to be meaningless and to imply a plurality of meanings. The issues of hermeneutics in his critical works have, in some cases, been directly analyzed and studied, and are sometimes so absorbed in his works that it shows that he regarded them as discourse. Another issue is that he has undergone a kind of transformation from cryptography to deconstruction in the production of his critical works; But the truth is that this metamorphosis does not have a fixed and absolute process, but rather lies in deconstructions and cryptocurrencies in his works.
Conclusion
The critic in this article, Poornamdarian, to achieve a moderate and coherent interpretation, without believing in a single meaning for the text, chooses an approach of harmonization and agreement between the three areas of traditional interpretation and Gadamerian hermeneutics and Eric Hersh's thinking the semantic validity of the text. And in a relative, rather than absolute, metamorphosis that governs the process of producing his critical works, he uses this moderation in most of his works.
Volume 15, Issue 2 (5-2008)
Abstract
The problem of the hermeneutical circle is one of the contentious issues in philosophical hermeneutics. This paper, begins with focusing on the question as to whether what hermeneuts mean by a hermeneutical circle is in fact a real circle with no analogical sense involved. Recognizing that this problem is not confined to the relation between part and whole, this study confines itself to explore the problem of the hermeneutical circle with regard to the circularity between part and whole in a sentence. I will argue that, as far as the interdependence between part and whole of a sentence is concerned, there is no real circularity between them. This will be followed by scrutinizing the source of such a misunderstanding, i.e., the circular interdependence between understanding the part and the whole of a sentence. I will present my analysis through a critical reading of two contemporary hermeneuts, Eric Donald Hirsch and Graeme Nicholson, even though both are on the right track in questioning the existence of such a circle in the first place. The argument presented could apply to contexts well beyond that of the circularity between part and whole in a sentence.
