Action Theory in the Respective Hermeneutics of Hans-Georg Gadamer and Chung-ying Cheng

2021 ◽  
Vol 48 (4) ◽  
pp. 392-401
Author(s):  
Nicholas S. Brasovan
Keyword(s):  
Decision Making ◽  
Action Theory ◽  
Philosophical Hermeneutics ◽  
Right Action ◽  
Aristotle's Ethics ◽  
Hans Georg Gadamer

Abstract This article advances a dialogue between the philosophical hermeneutics of Hans-Georg Gadamer and the ontological hermeneutics of Chung-ying Cheng. This discussion draws into relief a question of whether or not these respective theories provide us with decision-making procedures for determining appropriate or right action in any given situation. In other words, we are inquiring into whether or not these respective hermeneutical theories incorporate forms of ethics. Following this line of questioning, we turn to Cheng’s philosophy of the Yijing and Gadamer’s analysis of Aristotle’s ethics.

Gadamer com Platão e o conhecimento na hermenêutica filosófica

2019 ◽  
Vol 11 (2) ◽  
pp. 23-38
Author(s):  
Cristian Marques
Keyword(s):  
Sao Paulo ◽  
Harvard University ◽  
British Society ◽  
São Paulo ◽  
Empirical Knowledge ◽  
Philosophical Hermeneutics ◽  
Porto Alegre ◽  
Belo Horizonte ◽  
Hans Georg Gadamer ◽  
Shed Light

Resumo: O objetivo deste artigo é explicitar aspectos da interpretação de Gadamer à Carta Sétima de Platão que lancem luz sobre quais traços fundamentais são imprescindíveis a uma epistemologia que se ancore na hermenêutica filosófica. Merold Westphal propôs em um artigo que a hermenêutica filosófica poderia fornecer elementos para uma renovação da epistemologia analítica. O presente trabalho inscreve-se no interesse amplo de tratar sobre que implicações teriam para noção de conhecimento se a epistemologia seguisse o caminho apontado por Westphal. Para tanto, escolhemos um trabalho onde Hans Georg Gadamer, principal defensor da hermenêutica filosófica, explora uma interpretação fenomenológica de Platão em que identificamos elementos relevantes para pensar a noção de conhecimento dentro dessa chave de leitura. Hans-Georg Gadamer explora, sob a luz de sua concepção ontológico-hermenêutica, o texto da Carta Sétima, dando um entendimento renovado a alguns aspectos da obra platônica, bem como indicações a uma compreensão fenomenológica do conhecimento.  Palavras-chave: Teoria do Conhecimento. Gadamer. Platão. Carta Sétima. Hermenêutica.   Abstract: The aim of this article is to make explicit aspects of Gadamer 's interpretation of Plato's Seventh Letter that shed light on what fundamental traits are indispensable to an epistemology that is anchored in philosophical hermeneutics. Merold Westphal proposed in an article that philosophical hermeneutics could provide elements for a renewal of analytic epistemology. This paper is part of the broader interest of discussing what implications would have for the notion of knowledge if epistemology followed the path Westphal pointed out. For this, we chose a work where Hans Georg Gadamer, the main defender of philosophical hermeneutics, explores a phenomenological interpretation of Plato in which we identify relevant elements to think the notion of knowledge within this key of reading. Hans-Georg Gadamer explores, in the light of his ontological-hermeneutic conception, the text of the Seventh Letter, giving a renewed understanding to some aspects of the Platonic work, as well as indications to a phenomenological understanding of knowledge.  Keywords: Theory of Knowledge. Gadamer. Plato. Seventh Letter. Hermeneutics. REFERÊNCIASBONJOUR, L. The structure of empirical knowledge. Cambridge: Harvard University Press, 1985.GADAMER, H.-G. Dialektik ist nicht Sophistik. Theätet lernt das im Sophistes. In: Griechische Philosophie. t.3. Gesammelte Werke, Bd. 7. Tubingen: Mohr, 1985c [1990], pp.338-370._______. Dialektik und Sophistik im siebenten Platonischen Brief. In: Griechische Philosophie. t.2. Gesammelte Werke, Bd. 6. Tubingen: Mohr, 1985b [1964], pp.90-115._______. Die phänomenologische Bewegung. In: Neuere Philosophie, t. 1; Hegel, Husserl, Heidegger. Gesammelte Werke, Bd. 3. Tubingen: Mohr, 1987 [1963], pp.105-146._______. Hegel und Heidegger. In: Neuere Philosophie, t. 1; Hegel, Husserl, Heidegger. Gesammelte Werke, Bd. 3. Tubingen: Mohr, 1987 [1971], pp.87-101._______. Platos dialektische Ethik. In: Griechische Philosophie. t.1. Gesammelte Werke, Bd. 5. Tubingen: Mohr, 1985a [1931], pp.3-163._______. Platos dialektische Ethik - beim Wort genommen. In: Griechische Philosophie. t.3.  Gesammelte Werke, Bd. 7. Tubingen: Mohr, 1985c [1989], pp.121-127._______. Praktisches Wissen. In: Griechische Philosophie. t.1. Gesammelte Werke, Bd. 5. Tubingen: Mohr, 1985a [1930], pp.230-248._______. Wahrheit und Methode: Grundzüge einer philosophischen Hermeneutik. In: Hermeneutik I. Gesammelte Werke, Bd. 1. Tubingen: Mohr Siebeck, 1990 [1960].GRONDIN, J. Einführung zu Gadamer. Tübingen: Mohr Siebeck, 2000._______. Von Heidegger zu Gadamer: Unterwegs zur Hermeneutik. Darmstadt: Wissenschaftliche Buchgesellschaft – WBG, 2001.HEIDEGGER, M. Sein und Zeit. 19. Faksimile-Ausgabe der 1. Ausgabe. Tübingen: Verlag, 2006 [1927].PLATÃO. Opera Platonis. Recognovit brevique adnotatione critica instruxit Ioannes Burnet. Scriptorum Classicorum. Bibliotheca Oxoniensis, v.1-6. Oxford: Clarendoniano Typographeo, 1900.///RORTY, R. A filosofia e o espelho da natureza. Rio de Janeiro: Relume-Dumará, 1994.ROHDEN, L. Filosofa enquanto Fenomenologia e Hermenêutica à luz da Carta VII de Platão. In: BOMBASSARO, L. C.; DALBOSCO, C. A.; KUIAVA, E. A., (org.). Pensar Sensível. Festscrift ao prof. Jayme Paviani. Caxias do Sul, RS: Educs, 2011, pp. 87-104._______. Filosofando com Gadamer e Platão: movimentos, momentos e método[s] da dialética. Dissertatio, 36 (2012), pp. 105-130. Disponível em: <http://dx.doi.org/10.15210/dissertatio.v36i0.8660> (acessado em 09.08.2018)._______. Hermenêutica e[m] resposta ao elogio da verdadeira filosofia da Carta Sétima de Platão. In: Kriterion, Belo Horizonte, v. 54, 127 (2013), p. 25-42. Disponível em: <http://www.scielo.br/scielo.php?script=sci_arttext&pid=S0100-512X2013000100002&lng=en&nrm=iso > (acessado em 17.09.2018)._______. Filosofar com Gadamer e Platão: hermenêutica filosófica a partir da Carta Sétima. 1. ed. São Paulo: Annablume, 2018.SMITH, P. C. H.-G. Gadamer’s Heideggerian Interpretation of Plato. In: Journal of the British Society for Phenomenology, Stockport, England, v. 12, 3 (1981), pp. 211–230. Disponível em: <https://doi.org/10.1080/00071773.1981.11007544> (acessado em 06.07.2018).VALENTIM, I. A Carta VII, o manifesto e a autobiografia política de Platão. In: Revista Opinião Filosófica, Porto Alegre, v. 3, 1 (2012), pp-60-72. Disponível em: <http://periodico.abavaresco.com.br/index.php/opiniaofilosofica/article/view/435> (acessado em 17.09.2018).WESTPHAL, M. A hermenêutica enquanto epistemologia. In: GRECO, J.; SOSA, E. (orgs.). Compêndio de Epistemologia. São Paulo: Loyola, 2008. pp. 645-676. 

Historical Truth in the Hermeneutics of T. S. Eliot

2018 ◽  
Vol 111 (2) ◽  
pp. 264-288
Author(s):  
Ryan R. Holston
Keyword(s):  
Social Life ◽  
Philosophy Of History ◽  
Human Sciences ◽  
Philosophical Hermeneutics ◽  
Religious Truth ◽  
The World ◽  
Truth Claims ◽  
Historical Truth ◽  
Hans Georg Gadamer

AbstractA small number of scholars have noted T. S. Eliot's anticipation of the hermeneutical theory later articulated by the philosopher Hans-Georg Gadamer. Eliot similarly concerns himself with the epistemological assumptions of positivism in the human sciences and the implications of objectivizing texts and other cultural phenomena by adopting the attitude of the scientific observer. For both thinkers, this represents an approach to social life which either distorts or altogether misses the truth claims of those whose ideas are to be interpreted. Furthermore, Eliot develops a theory of understanding that is similar to the historicizing of interpretation that one finds later in Gadamer's philosophical hermeneutics. However, among those who have observed these affinities, a key difference has been neglected. In his effort to confront such secularizing forces in the human sciences, Eliot comes to embrace an intellectualist philosophy of history, which relies on a tenuous dualism between the metaphysical and the physical, while Gadamer's philosophy of history collapses the dichotomy between the world of ideas and the existential realm. Thus, Eliot ultimately identifies what transcends history exclusively with the realm of the spirit. This essay argues that as the mature Eliot struggled with the empirically reductive tendencies of the human sciences and aimed to save religious truth from their deterministic assaults, he increasingly retreated to an intellectualism that misconceived the ultimate basis of religious truth. Consequently, the existing literature neglects the intellectualism that defines Eliot's understanding of truth within history and the more concrete understanding of that encounter that one finds in Gadamer's thinking.

scholarly journals The Perfection of Religion in the Qur’an

2020 ◽  
pp. 213-232
Author(s):  
Amalina Setiani ◽  
Muhammad Labib Syauqi
Keyword(s):  
Descriptive Analysis ◽  
Philosophical Hermeneutics ◽  
Time And Space ◽  
Library Research ◽  
Unity In Diversity ◽  
Hans Georg Gadamer

Islam was comprehensive for all human races, in all areas of their lives, and whenever they live until the Judgment Day is coming. This is what is commonly called as Islam is universal. When The Prophet Muhammad SAW was performing of Hajj Wadā’ came down the al-Mā’idah verse: 3 has become an argument for some Muslims to show that Islam is perfect. In this time, many cases of a wrong understanding of religion's perfection will cause problems such as radicalism, disbelief of other groups, and even terrorism. Therefore, the writer used two problem statements: how is the interpretation of religion perfection in QS. al-Mā’idah : 3 according to Tafsīr Ibnu ‘Abbās and Tafsir Al-Azhar then how is the relevance of Ibnu ‘Abbas and Hamka’s interpretation related to the perfection of religion with the Indonesian context. The method used by the writer in this research is library research with descriptive analysis and used philosophical hermeneutics by Hans Georg Gadamer.  Then, the writer concluded The meaning perfection of religion in QS. al-Mā’idah : 3 according to Ibnu ‘Abbas in Tafsīr Ibnu ‘Abbās which is Allah SWT has perfected the faith of the Prophet Muhammad and the believers, there is no need for additions and no deductions for eternity. According to Hamka in Tafsir Al-Azhar, the perfection of religion is the creed, worship, syariat, muamalah, and munakahat was sufficient and there will be no additional. However, Hamka allows for ijtihad in matters other than worship and syariat. Therefore, Islam does not freeze. Then, in Indonesia context that consists of various tribes, languages, cultures, and religions. Therefore, the meaning of surrender to God can be reflected in Indonesia. Because all religions also teach surrender to God or in other words “kalimatun sawā’”. Suppose someone has a resigned attitude to God. In that case, it will minimize fanaticism, claiming the truth of his religion, insulting other groups who disagree with their perception, the narrow meaning of jihad and the blasphemy of religion, even radicalism, because someone considers that in other religions there is also faith. However, change is greatly affected by time and space. In terms of religions, that is permanent, and some are changing or normative Islam and historical Islam. By having an attitude of surrender to God, it is possible to happen tolerant to other religions. In brief, Indonesia can still be a country with the slogan “Bhineka Tunggal Ika” which means “unity in diversity”.  

Sources in the Meta-Theory of International Law

2018 ◽  
Author(s):  
Alexandra Kemmerer
Keyword(s):  
International Law ◽  
Theoretical Approach ◽  
Legal Interpretation ◽  
Philosophical Hermeneutics ◽  
Time And Space ◽  
Contextual Theory ◽  
Hermeneutic Philosophy ◽  
Hans Georg Gadamer ◽  
Meta Theory

This chapter argues that a meta-theoretical approach to sources opens reflexive spaces, situates theories in time and space, and allows for a contextual interpretation of sources. Drawing on the hermeneutic philosophy of Hans-Georg Gadamer and the writings of his most perceptive readers in international law, the chapter develops a concept of reflexive situatedness. Following the traces of international law’s current ‘turn to interpretation’ and a reading of international law as ‘hermeneutical enterprise’, the chapter’s assessment of the limits and potentials of Gadamerian philosophical hermeneutics prepares the ground for an analysis of the writings of international lawyers who have developed theories of international legal interpretation inspired by his work. Gadamer’s conversational hermeneutics moreover opens new perspectives for a contextual theory and praxis of international legal interpretation. Such would allow for a more nuanced and dynamic understanding of sources and their interpreters within their respective interpretative communities.

Islamic Intellectualism

2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo
Keyword(s):  
Philosophical Hermeneutics ◽  
Movement Theory ◽  
Western Modernity ◽  
Textual Interpretation ◽  
Double Movement ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Qur'anic Interpretation

The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

Ricoeur, Paul (1913–2005)

2018 ◽  
Author(s):  
John B. Thompson ◽  
Roger Savage
Keyword(s):  
Twentieth Century ◽  
Philosophical Anthropology ◽  
Paul Ricoeur ◽  
Political Life ◽  
Human Being ◽  
Philosophical Hermeneutics ◽  
Philosophical Orientation ◽  
German Philosopher ◽  
Hans Georg Gadamer

Paul Ricoeur was one of the leading thinkers of the second half of the twentieth century and in the later part of his life was considered by some to be France’s greatest living philosopher. Along with the German philosopher Hans-Georg Gadamer, Ricoeur was one of the main contemporary exponents of philosophical hermeneutics: that is, of a philosophical orientation that places particular emphasis on the nature and role of interpretation. While his early work was strongly influenced by Edmund Husserl’s phenomenology, he became increasingly concerned with problems of interpretation and developed – partly through detailed inquiries into psychoanalysis and structuralism – a distinctive hermeneutical approach. In some of his subsequent writings Ricoeur explored the role of imagination in metaphor, narrative, and social and political life. In his later work, Ricoeur turned his attention to a philosophical anthropology of the capable human being, which was the context for his explorations into the self’s ethical constitution, the role of memory and forgetting in history, and issues of justice and recognition.

Ethics and action

2018 ◽  
Author(s):  
Matt King
Keyword(s):  
Joint Ventures ◽  
Action Theory ◽  
Unintended Consequences ◽  
Moral Requirement ◽  
Close Attention ◽  
Right Action ◽  
Moral Principles ◽  
Moral Agents ◽  
Difficult Cases ◽  
Moral Requirements

Moral theories are theories of right action. Moral principles are meant to guide action. And, if moral rules exist, they apply to all agents. Theories of action and agency seek to determine what counts as an action, what distinguishes agents from nonagents and the principles that govern what happens when agents act. These joint ventures both depend on and inform one another. When we deliberate about what to do, we often consider what moral requirements we might be under. We think about what we morally ought to do. It often seems like the answer to that question can depend on what sorts of abilities we have, what options are available. If I cannot do something, either because I lack the ability to do it or because I do not have the opportunity to act in that way, then plausibly it is not the case that I should do that thing. More importantly, perhaps, it is not the case that I failed a moral requirement. So what sorts of abilities do we have and how do they constrain what we ought to do? Moral principles tell us what we should do. But action theory tells us that what people do is a complicated affair. Typically, agents want and believe things, form intentions to act, then act on those intentions, while producing various results or outcomes. So an important question for ethics and action theory is: What parts of my action determine whether I act wrongly? Am I morally evaluable only for those parts I intend explicitly? Or must I answer for unintended consequences? In difficult cases, which take priority? Only moral agents need concern themselves with right action. However, we also think that morality is not optional. If some action is wrong, then no one should do it. No matter how much you want to, you still should not. And this seems like an important and necessary feature of morality. Ethicists have struggled, however, to justify why moral requirements should be universally binding. Some think that if we pay close attention to what it is to be an agent, one who performs actions for reasons, then we will find such a justification. Thus, a major foundational question of morality depends on a deeply foundational question from action theory: What does agency consist in?

Decision Making for Pregnant Adolescents: Applying Reasoned Action Theory to Research and Treatment

1993 ◽  
Vol 74 (6) ◽  
pp. 355-365 ◽  
Author(s):  
Neil J. Cervera
Keyword(s):  
Decision Making ◽  
Empirical Model ◽  
Cultural Context ◽  
Reasoned Action ◽  
Action Theory ◽  
Pregnant Adolescents ◽  
Adoption Decision ◽  
Reasoned Action Theory

Adoption decision making is a difficult process for pregnant teenagers. Most studies have examined adoption decision making within either a sociological, psychological, or cultural context. The author examines the complex issues involved in the teenager's decision to relinquish a child and proposes an empirical model for both research and treatment.

The Shape of Morality in the Gospel of Mark: An Experiment in Hermeneutics

2015 ◽  
Vol 37 (2) ◽  
pp. 117-141
Author(s):  
Gerry Wheaton
Keyword(s):  
Moral Philosophy ◽  
Gospel Of Mark ◽  
Central Component ◽  
Moral Action ◽  
Moral Vision ◽  
Philosophical Hermeneutics ◽  
Greco Roman ◽  
Roman Literature ◽  
Moral Instruction ◽  
Hans Georg Gadamer

The following work draws from the philosophical hermeneutics of Hans-Georg Gadamer to form an inquiry into the moral vision of the Gospel of Mark. The metaphor of slavery is identified as a central component of the moral instruction of Jesus to his disciples. Following a brief analysis of the metaphor in Greco-Roman literature to identify its basic import in Mark’s Gospel, a dialogue is developed between the second Gospel and the moral philosophy of Zygmunt Bauman. Three lines of thought are isolated in the work of Bauman and utilized to illuminate and elaborate the moral vision of Mark that emerges from the metaphor of slavery: the conceptualization of morality as responsibility for others; the rooting of moral action in emotion; and the location of morality at the center of what it means to be human.

Understanding Gadamer

Dialogue ◽  
1999 ◽  
Vol 38 (4) ◽  
pp. 827-833
Author(s):  
Robert Wicks
Keyword(s):  
Twentieth Century ◽  
North American ◽  
Colleges And Universities ◽  
Philosophical Hermeneutics ◽  
The Enlightenment ◽  
Profound Influence ◽  
Fourth Volume ◽  
The Relationship ◽  
Hans Georg Gadamer

The Philosophy of Hans-Georg Gadamer, edited by Lewis Edwin Hahn, the twenty-fourth volume in the “Library of Living Philosophers”—a series founded in 1938 by Paul Arthur Schlipp, the aim of which has been to represent some of the world's greatest living philosphers. In keeping with this tradition, the 600-page Gadamer volume contains an invaluable and lengthy autobiographical sketch by Gadamer himself, long with wide-ranging critical and interpretive essays by twenty-nine scholars. The essays address the foundations of philosophical hermeneutics, the significance of beauty, art, and aesthetics to hermeneutic theory, theSocratic-Platonic sources of Gadamer's outlook, the relationship between Gadamer's hermeneutics and the characteristic perspectives of the Renaissance and the Enlightenment, questions concerning Gadamer'sconnection to political affairs in twentieth-century Germany, and the nuances of Martin Heidegger's profound influence on Gadamer's thought. The essays divide evenly into those which take issue with Gadamer and those which interpretively and sympathetically elaborate on Gadamerian themes. Of the twenty-nine authors, twenty-six were teaching at North American colleges and universities at the time of writing.

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