HISTORICAL TRANSFORMATIONS OF HERMENEUTICS M. HEIDEGGER

2020 ◽  
pp. 31-41
Author(s):  
Vira Dubinina
Keyword(s):  
Comparative Analysis ◽  
A Priori ◽  
Human Existence ◽  
Philosophical Hermeneutics ◽  
Fundamental Ontology ◽  
Main Work ◽  
The World ◽  
Ontological Foundation

Hermeneutics of presence, developed by M. Heidegger, and possible ways of its further transformation are considered. This tendency was embodied and developed in the project of philosophical hermeneutics H.-G. Gadamer, who focuses not on the analytics of presence, but on the language as a horizon of meaning and understanding. A comparative analysis of these theories shows that the understanding of hermeneutics as an ontological interpretation of presence is completed not only in the framework of ontological discourse, but also in the representation of language as an independent agent, which is also the most developed topos of existence. The analytics of presence is the main content of Heidegger’s main work, and at the same time it should become the basis of the fundamental ontology, which grows directly from such hermeneutics and, in a sense, is its substantive mode. Such a theory is an understanding that is carried out not as an act of thinking, but as a way of staying, a special Dasein modus, which is given not so much epistemologically as existentially. Although Gadamer lacks the required hermeneutic analytics of the language, he never departs from his postulate of the linguistic nature of understanding. For him, the soil on which human existence is built as understanding is initially language, while Heidegger comes to language through speech, which is seen as the existential-ontological foundation of language. Language, according to Gadamer, is an a priori condition for any act of understanding, the space for its implementation and, at the same time, the result, expressed in the total “stipulation” of the world by the word.

Entre Repli Communautaire et Fait Missionnaire. Deux Mouvements Religieux (Chrétien et Musulman) Ouest-Africains en Perspective Comparative

2008 ◽  
Vol 21 (2) ◽  
pp. 228-252 ◽  
Author(s):  
Fabienne Samson
Keyword(s):  
Comparative Analysis ◽  
Burkina Faso ◽  
Urban Youth ◽  
A Priori ◽  
West African ◽  
Religious Movements ◽  
Religious Identities ◽  
Youth Movements ◽  
Pentecostal Movement ◽  
The World

AbstractThis article proposes a comparative analysis of two West African religious movements which a-priori do not seem to have anything in common, the Mouvement Mondial pour l'Unicité de Dieu (a Senegalese neo-islamic group) and the Centre International d'Evangélisation (a pentecostal movement from Burkina Faso). It argues that despite confessional and contextual diff erences, both are involved in the same process of remoralisation of their environment. Both are urban youth movements with a strong missionary component. ey both constitute autonomous moral spaces which produce and promote totalising religious identities in a clear breach from a profane society they consider impure. ey also share jihadist or evangelistic views on the need to conquer and dominate the national as well as international fields, convinced as they are of their mission to "re-enchant" the world. Cet article met en perspective comparée deux mouvements religieux ouest-africains a-priori antinomiques, le Mouvement Mondial pour l'Unicité de Dieu (groupe islamique néo-confrérique sénégalais) et le Centre International d'Evangélisation (mouvement pentecôtiste burkinabé) afi n de démontrer qu'au-delà des clivages confessionnels et des diff érences contextuelles, tous deux sont impliqués dans un même processus de remoralisation de leur environnement. Mouvements de jeunes urbains, ils ont ainsi comme caractéristique commune le fait missionnaire. Ils constituent chacun des espaces moraux autonomes, producteurs d'identités religieuses totalisantes et souvent en digression par rapport à une société profane jugée impure. Mais ils sont également très fortement inscrits dans un esprit conquérant jihadiste ou évangéliste et cherchent à s'imposer dans un champ religieux national puis international, convaincus de leur mission de réenchantement du monde.

3. Philosophical hermeneutics

2015 ◽  
Author(s):  
Jens Zimmermann
Keyword(s):  
Life Experience ◽  
Detailed Examination ◽  
Human Existence ◽  
Philosophical Hermeneutics ◽  
The World ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Basic Movement

Philosophical hermeneutics refers to the detailed examination of human understanding that began with the German philosopher Hans-Georg Gadamer (1900–2002). In his book, Truth and Method, Gadamer drew together many of the previously discussed insights from Schleiermacher, Dilthey, Husserl, and Heidegger to provide an extensive description of what understanding is. ‘Philosophical hermeneutics’ outlines Gadamer’s key views: he believed that our perception of the world is not primarily theoretical but practical; he regarded understanding as the basic movement of human existence that encompasses the whole of life experience; language is central to shaping our understanding of the world; mediation is the heart of the hermeneutic experience; and application is its soul.

scholarly journals ON ROMAN INGARDEN’S CONCEPTION OF ONTIC FOUNDATIONS OF RESPONSIBILITY: RESPONSIBILITY AS FOUNDATION OF ONTOLOGY?

2020 ◽  
Vol 9 (2) ◽  
pp. 601-618
Author(s):  
TOMAS SODEIKA ◽  
Keyword(s):  
Edmund Husserl ◽  
A Priori ◽  
Real Life ◽  
Point Of View ◽  
Scientific Career ◽  
Pure Consciousness ◽  
Intentional Objects ◽  
Main Work ◽  
The World ◽  
The Difference

The Polish phenomenologist Roman Ingarden gained recognition primarily due to his research on aesthetics. However, he considered the ontology to be the main area of his philosophical interests. At the beginning of his scientific career, Ingarden realized that he could not agree with his teacher Edmund Husserl, who considered phenomenology as a transcendental philosophy. From Ingarden’s point of view, the fallacy of this approach lies in the fact that it leads to metaphysical idealism and makes it impossible to grasp the difference between real-life objects and intentional objects, i.e. objects generated by pure consciousness. In his main work Controversy over the Existence of the World (Der Streit um die Existenz der Welt), Ingarden tried to identify the difference between the ontological structures of real and intentional objects, expecting in this way to uphold the legitimacy of a realistic point of view and to prove that the real world is not a product of pure consciousness, but exists independently of him. Nevertheless, the result achieved by using the existential and formal ontological analysis of the a priori structures of various objects turned out to be insufficient to refute Husserl’s transcendental idealism. The article focuses on the last lifetime publication of Ingarden—his book On Responsibility. Its Ontic Foundations (Über die Verantwortung. Ihre ontischen Fundamente) published in 1970. Since this work is devoted to the study of the phenomenon of responsibility, it may seem that here we are dealing primarily with research on ethics. The article attempts to show that the book can be read as an ontological study that continues the “debate about the existence of the world,” i.e. as an attempt to prove the reality of the world. However, this proof is no longer based on an analysis of the a priori structures of various objects, but on a direct experience of responsibility.

scholarly journals A man by Plato and Sophocles: the experience of comparative analysis

2017 ◽  
Vol 1 (1-2) ◽  
pp. 9-15
Author(s):  
S. V. Shevtsov
Keyword(s):  
Comparative Analysis ◽  
Human Existence ◽  
Violent Death ◽  
Empirical Knowledge ◽  
The Third ◽  
The World ◽  
Esoteric Knowledge ◽  
Synthetic View ◽  
Rational Knowledge ◽  
New View

Constitutive aspects of two ways of cognition are clarified: Apollonian way with its synthetic view of the world, that expressed in Plato’s myth of cave and Dionysian way with its tragic self-cognition and attitude to the world, that expressed in Sophocles’ Oedipusology. For implementation of comparative analysis the author defines the key formal and informative aspects, regarding which we can compare man of cave by Plato and Oedipus by Sophocles. Showed, that the first conceptual sign is understanding of fundamental incompleteness of human existence. Grasped that the second sign is a condition of total ignorance with some psychological and existential trials: being on the bottom of the cave by Plato and being of Oedipus in Corinth by Sophocles. Clarified that the third sign of comparative analysis is transforming conditions with pain, torture, anger, fear etc. A cave man realizes that subjects in new view are different from previous view. Oedipus has in this case some doubts, he goes to Delphi, then he runs to Thebes and comes to grip with Sphinx. Showed, that the fourth sign of comparative analysis is a character of opening of wisdom: a cave man carries linear sequential climbing from empirical knowledge to rational knowledge, from rational knowledge to speculative knowledge, and Oedipus carries by discrete way from esoteric knowledge to knowledge-power, from knowledge-power to knowledge-of-himself. Grasped that the fifth sign of comparative analysis is a condition after cognition of wisdom: a cave man comes back to the cave, tries to save other people and meets his destiny as violent death, in opposite of this Oedipus leaves Thebes forever, disappears mystically and comes spiritual patron of Athens.

scholarly journals Authenticity and fundamental onthology

2015 ◽  
Vol 58 (4) ◽  
pp. 149-182
Author(s):  
Milan Brdar
Keyword(s):  
A Priori ◽  
Object Relation ◽  
Primary Role ◽  
Fundamental Ontology ◽  
Starting Point ◽  
The World ◽  
The Subject ◽  
The One ◽  
The Way

What does Heidegger?s discussion of authenticity of Dasein, as presented in Sein und Zeit (1927), contribute to the completion of his program of fundamental ontology (aiming at the sense of being as such)? Aiming to answer to this question the author examines the way authenticity is constructed. The author specifically emphasizes the fact that the authenticity is completed within what is given in ?the One? (?das Man?), in the process by which Dasein realizes within its way of being his own specification or concretization. Furthermore Heidegger claims, on the one hand, that it is not possible to rank authenticity and inauthenticity as being something of ?higher? and ?lower? order, and, on the other hand, that the world has a transcendental status with primary role of the One (das Man). Therefore Dasein understands all from the world, builds its understanding by taking it from the world and constructing out of it its own specification. This has two important consequences: the first is the realization that authenticity has no significance for fundamental ontology, for the understanding of the Being that the Dasein has acquired is equally valuable whether it is authentic or not; and the second is that authenticity is of negligible significance, for the understanding that the Dasein has is obtained from the One, and because the world has a transcendental status, hence it is a priori as far as the understanding of all Being goes. Why then Heidegger deals with authenticity? Reason is to be found not in preparing work for fundamental onthology but in Heidegger?s anticartesianism. As he sketched the concept of Dasein in contrast to Descartes? subject, he created a problem for himself. Just as Descartes had a problem with finding the way to bring the subject to the world, Heidegger is facing a problem: How can the Dasein, as something integrated into the world as beingin- the-world and being-with-Others, come to itself? Finding the answer to this question does not engage fundamental ontology, for it must be obtained as a precondition for creating the starting point for it. Finally, the author discusses a problem that emerges from this perspective: What is the source of Heidegger?s turn (Kehre)? Emphasized as reasons are Heidegger?s anthropocentrism and remnants of the subject-object relation. Anthropocentrism, however, was already overcomed in SuZ with the thesis about the trancendentalty of the world and by de-centering the subject given the primacy of understanding as contained in the One. As for the subject-object relation, it was overcome through the very discussion of authenticity on the basis of the thesis that the Dasein and the world are in original unity. It follows, then, that Heidegger did not offer the real reasons for his turn, hence the question remains: Why Heidegger did not remain satisfied with those results? That remains to be uncovered by further analyses of his philosophy!

scholarly journals «Highlighting» of the Нuman Being: an Existential Psychoanalysis of Medard Boss

2020 ◽  
Vol 6 (2) ◽  
pp. 6-24
Author(s):  
Pavel Gurevich
Keyword(s):  
Human Nature ◽  
Free Choice ◽  
Point Of View ◽  
Human Existence ◽  
Existential Analysis ◽  
Fundamental Ontology ◽  
Psychotherapeutic Approach ◽  
The World ◽  
Human Psyche ◽  
Existential Psychoanalysis

The article gives a detailed view of the existential psychoanalysis of Swiss philosopher and psychologist Medard Boss. Based on the fundamental ontology of M. Heidegger, M. Boss criticizes the psychodynamic theories of the human psyche and turns to the analysis of the problem of human nature. A person, from the Boss's point of view, can only be understood as a person in the world (being-in-the-world). Through human existence, being can manifest itself as such. This is the destination of man. The basic existential category of M. Boss is the concept of "openness". The openness of existence allows us to get to know other people and respond to their own call to us. Existence is characterized by the Boss as joint, complicit, endowed with "presence", which is an ensemble of possibilities. M. Boss defines human existence through the existentials of spatiality, temporality, corporeality, eventfulness in the shared world, mood, historicity, and mortality. The realization of existence, according to the Boss, is possible only in the free choice that a person is initially endowed with, but which he may lose in the process of socialization. Blocking openness and freedom leads a person to neuroticism and illness. The article also analyzes the essence of the psychotherapeutic approach of M. Boss, which is based on the desire to understand a person through "highlighting" and openness. The article shows the opposition of existential analysis of the classical psychoanalytic tradition.

Russian Policy of Agriculture Support and the Necessity of Its Modification after WTO Accession

2012 ◽  
pp. 132-149 ◽  
Author(s):  
V. Uzun
Keyword(s):  
Comparative Analysis ◽  
World Trade Organization ◽  
Agricultural Production ◽  
World Trade ◽  
The Us ◽  
The World ◽  
Wto Accession ◽  
The Eu ◽  
Agriculture Support

The article deals with the features of the Russian policy of agriculture support in comparison with the EU and the US policies. Comparative analysis is held considering the scales and levels of collective agriculture support, sources of supporting means, levels and mechanisms of support of agricultural production manufacturers, its consumers, agrarian infrastructure establishments, manufacturers and consumers of each of the principal types of agriculture production. The author makes an attempt to estimate the consequences of Russia’s accession to the World Trade Organization based on a hypothesis that this will result in unification of the manufacturers and consumers’ protection levels in Russia with the countries that have long been WTO members.

The World Economic Forum Principles on "Climate Governance on Corporate Boards": can soft law help to face climate change around the world?

2020 ◽  
pp. 37-55
Author(s):  
Sabrina Bruno
Keyword(s):  
Climate Change ◽  
South Africa ◽  
Comparative Analysis ◽  
Boards Of Directors ◽  
Soft Law ◽  
Corporate Boards ◽  
World Economic Forum ◽  
Financial Factor ◽  
The World ◽  
World Economic

Climate change is a financial factor that carries with it risks and opportunities for companies. To support boards of directors of companies belonging to all jurisdictions, the World Economic Forum issued in January 2019 eight Principlescontaining both theoretical and practical provisions on: climate accountability, competence, governance, management, disclosure and dialogue. The paper analyses each Principle to understand scope and managerial consequences for boards and to evaluate whether the legal distinctions, among the various jurisdictions, may undermine the application of the Principles or, by contrast, despite the differences the Principles may be a useful and effective guidance to drive boards' of directors' conduct around the world in handling climate change challenges. Five jurisdictions are taken into consideration for this comparative analysis: Europe (and UK), US, Australia, South Africa and Canada. The conclusion is that the WEF Principles, as soft law, is the best possible instrument to address boards of directors of worldwide companies, harmonise their conduct and effectively help facing such global emergency.

1968: On Social, Epistemic, and Historiographic(?) Revolutions

2015 ◽  
Vol 2 (1) ◽  
Author(s):  
Roberto D. Hernández
Keyword(s):  
Ethnic Studies ◽  
A Priori ◽  
Negative Consequences ◽  
The World ◽  
The Creation ◽  
Young Students ◽  
Historic Significance ◽  
Agent Of Change

This article addresses the meaning and significance of the “world revolution of 1968,” as well as the historiography of 1968. I critically interrogate how the production of a narrative about 1968 and the creation of ethnic studies, despite its world-historic significance, has tended to perpetuate a limiting, essentialized and static notion of “the student” as the primary actor and an inherent agent of change. Although students did play an enormous role in the events leading up to, through, and after 1968 in various parts of the world—and I in no way wish to diminish this fact—this article nonetheless argues that the now hegemonic narrative of a student-led revolt has also had a number of negative consequences, two of which will be the focus here. One problem is that the generation-driven models that situate 1968 as a revolt of the young students versus a presumably older generation, embodied by both their parents and the dominant institutions of the time, are in effect a sociosymbolic reproduction of modernity/coloniality’s logic or driving impulse and obsession with newness. Hence an a priori valuation is assigned to the new, embodied in this case by the student, at the expense of the presumably outmoded old. Secondly, this apparent essentializing of “the student” has entrapped ethnic studies scholars, and many of the period’s activists (some of whom had been students themselves), into said logic, thereby risking the foreclosure of a politics beyond (re)enchantment or even obsession with newness yet again.

THE TIMURID PERIOD FROM THE HISTORY OF THE FINE ARTS

2019 ◽  
Vol 19 (2) ◽  
pp. 28-33
Author(s):  
Ulug'bek Kuryazov ◽  
Keyword(s):  
Comparative Analysis ◽  
Fine Arts ◽  
The World ◽  
History Of

The article examines the works of scholars in the study of the history of fine arts, in particular miniatures of the Amir Temur era and temurids. Special attention is paid to the history of the creativity of Mirak Nakkosh and the outstanding miniaturist Kamoliddin Behzod. A comparative analysis of several miniature works is given. As well as analyzed some miniatures stored in the collections of museums and libraries of the world

Sign in / Sign up

Export Citation Format

Share Document