Hermeneutical Model Research Articles

Factores de impacto en el diseño e implementación de un curso virtual: perspectiva docente

The implementation of a virtual learning environment is framed by multiple aspects that either put it at risk or facilitate the process. In these dynamics, the teacher is the main person responsible for designing, building and conducting a virtual teaching process, so it is necessary to recognize the impact factors that emerge from their context and circumstances to bring it to a successful conclusion. This research used a non-experimental cross-sectional exploratory methodology, based on the hermeneutic model of the qualitative approach. Information was collected through structured interviews and analyzed with Atlas.ti v.23. The results show thirteen impact factors, organized by their influence on the process (positive: facilitate / negative: hinder) and by their scope (individual: identity-related to the person / external: in the environment and not dependent on the teacher). We concluded that the factors with the greatest impact are: workload, teaching experience, mentoring methodology, teacher’s disposition, level of digital competence, internal course regulations, the time considered for the development of activities, and excessive supervision.

Hermeneutics of Gender: A Comparative Study of Hermeneutical Models Amina Wadud and Farid Esack

The aim of this research is to compare the hermeneutical models of Amina Wadud and Farid Esack. Hermeneutics is known as a new interpretive model used by Muslim feminist scholars, to reinterpret verses of the Koran that are interpreted textually and with gender bias. This research is qualitative research with the type of library research. Then the data collected in document form was analyzed using descriptive-comparative figures against Amina Wadud's hermeneutical model. The results of the research show that there are similarities and differences between the two hermeneutics. One of the most obvious similarities is that they both belong to philosophical hermeneutics and the objectiveist cum subjectivist school. Even though there are also differences between the two, the hermeneutic offer made by Amina Wadud and Farid Esack is an attempt jihad gender in seeking justice and freeing women from the patriarchal cultural system caused by religious interpretations that are biased against women.

Classical Pentecostals’ literalist reading of the Bible: Challenges and solutions

The study’s setting is South African classical Pentecostals’ use of hermeneutics that became aligned with conservative Evangelicals’ fundamentalist practices since the 1940s. It addresses the lack within Pentecostal scholarship to relate some Pentecostal excesses and related abuses, such as the prosperity message, to the movements’ common literalist-biblicist hermeneutics Bible reading practices. It argues that an alternative hermeneutic to their hermeneutics true to the movement’s original ethos can protect them from such excesses. The study utilises a comparative literature analysis without any empirical research methods. The article developed a scholarly founded Pentecostal hermeneutical model by emphasising three propria: that the Holy Spirit is central in reading the Bible, the influence of an eschatological perspective to establish interpretation practices, and the faith community as normative for interpretation reflects the unique Pentecostal ethos. To be sound as Pentecostal hermeneutics, its charismatic experiences become exemplary for interpretation practices regulated by the faith community.Contribution: The research contributes to the current Pentecostal discussion about the diversity of hermeneutical practices within the movement and the challenges and dangers some of these practices hold for the reputation and prestige of the movement.

A hermeneutics of literary identities

In hermeneutics, to understand and then to interpret a narrative text implies identifying its markers of ambiguity—its riddles and enigmas—which are interconnected like a cobweb. In this article, the researcher develops a literary hermeneutic model for interpreting any literary narrative text, based on the conceptual arsenal of literary hermeneutics and narratology. The model is called ‘divinatory’, since it is inspired by Friedrich Schleiermacher’s idea for ‘divinatory hermeneutics’ and Roland Barthes’ ‘hermeneutic code’, and it is applied on a very enigmatic short story by Julio Cortázar. The theoretical premise of the article also argues for the benefits of studying the complex systems of literary identities in literary texts and of re-establishing hermeneutics of literature as a ‘hermeneutics of literary identities’.
 Due to its unique ambiguity, Cortázar’s famous short story “Las babas del diablo” has numerous interpretations and too many title translations: after Michelangelo Antonioni’s movie, it is known as “Blow-Up” in English, but also “The Devil’s Drool”, “The Devil’s Cobweb”, “The Cobweb/Kiss of St. Michael’s Summer”, and “The Thread of the Virgin” in other languages. Therefore, its unriddling divinatory interpretation provides an excellent initial interpretative model for any fictional narrative text. By analyzing the hermeneutically encoded aspects of its main narrative factors—the story and its discourse, narrator/s and focalization, narrative time and space, as well as intertextual connections—this interpretation finds that the short story’s search for the identities of its subjects and events is, in fact, a search for the hermeneutic identity of meaning.
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 Publication history note: This is the first publication of this essay in its English translation. This translated version has also been significantly updated and modified. Its first introductory theoretical parts are shortened to half their original length. All parts of the model-defining thesis and the structural composition in the main body of the text remain the same, but the application parts are extended, updated, and modified to match and elaborate on the English translation of the analyzed short story, which greatly differs from the previously analyzed Macedonian one. The reference list is updated accordingly. The previous version of the essay has been published only in Macedonian: firstly, in Kjulavkova, K. (2005) Hermenevtika na kniževnite identiteti [A Hermeneutics of Literary Identities]. In Dijalog na interpretacii [Dialogue of Interpretations], K. Kjulavkova, J. Bessier, and Ph. Daros (eds.), Skopje, Ǵurǵa, pp. 61–115; later, for instance, in Kjulavkova, K. (2006) Hermenevtika na identiteti [Hermeneutics of Identi-ties]. Kumanovo, Makedonska rizinica, pp. 61–104.

RECLAIMING FAMILY VALUES IN MODERN SOCIETY: PLACING FUNCTIONAL MEANING ON THE HADITH OF MĀLIK IBN AL-HUWAYRITH

The contemporary reality of society often neglects the significance of family life while prioritizing economic pursuits, religious endeavors, and missionary activities. As evident in the narrations, it disregard for Islamic values raises the relevance of recognizing the family's precedence over the imperative to engage in Islamic causes, as emphasized in the Hadith narrated by Mālik ibn al-Huwayrith. This study aims to extract the essence of the Hadith to address contemporary challenges in da'wah and religious deepening potential catalysts for family abandonment. This research method uses a qualitative approach with a hermeneutical model in data analysis; the research reveals that Mālik's allegiance, even posthumously, signifies his inclination to remain in the City of Hijrah for the advancement of Islam, a disposition the Prophet "rejected" by instructing him to return to his family. Despite Mālik's assumption about the Prophet understanding their yearning for their families, this sentiment was never explicitly articulated. Consequently, the Hadith underscores the virtue of being with one's family, emphasizing that journeys for religious enrichment or other purposes do not absolve the obligation to be with the family. Furthermore, the Hadith conveys that whatever is gained during the trip, whether knowledge or material possessions, rightfully belongs to the family left behind.

Towards a Multimodal Hermeneutic Model: The case of Uber-Blog-mediated advertising discourse order of ‘Saudization’

This study proposes a Multimodal Hermeneutic Model (for short, MHM) as a methodology that extends the analytic scope of Ricoeur’s (1973, 1976, 1981) classic hermeneutic theory of text interpretation towards examining multimodal texts. The model has been empirically tested by examining the advertising discourse order of ‘Saudization’ as channelled via the Saudi Uber Blog’s multimodal text. A twofold social semiotic praxis has been theoretically incorporated into the distanciation-appropriation dialectics underlying the interpretation of multimodal texts in potentia . First, a multimodal cluster transcription (Baldry Thibault 2006) has been utilized in enhancing the description of distanciated text sense as a holistic configuration of clusters across different communicative modalities with interacting semiotic modes ( intra-textually ). Second, an interpersonal-meaning analysis of multimodal participants (Kress Van Leeuwen 2006a, 2006b, Halliday Matthiessen 2004) has been employed in enriching the explanation of appropriated text reference ( extra-textually ). The empirical site used for validating the MHM is the Uber-Blog-mediated multimodal text designed by Saudi Arabia-based Uber Company. The multimodal transcription of textual clusters has demonstrated how the text sense thematically revolves around the macro topic of ‘Saudization’ across verbal, visual, and pictorial modalities with material and semiotic modes, viz. linguistic, graphological, anthropic, sartorial, spatial, natural, and technological. The multimodal participant analysis has explained how the referents of (i) a model Saudi Uber driver, (ii) the Saudi Public Transport Authority, (iii) Saudi driver-partners, and (iv) Uber app collectively contribute to the recontextualization of ‘Saudization’ from a governmental discourse to an advertising discourse order realized in the multimodal text under analysis.

Worldview Communication by Ritual Counsellors. An Explorative Multiple Case Study on Funeral Rituals

This contribution explores the question how ritual counsellors shape their hermeneutical-communicative role and how they use worldview communication in the preparation and performance of a funeral. Data were collected from a group of six ritual counsellors with a questionnaire and a group interview. The data were interpreted through the lens of three hermeneutical models. I come to the conclusion that respondents are aware of worldview aspects of their work, while they differ in the role they take. Some are more guides, others more witnesses. The role of priestess which some of the counsellors adopt deviates from the available professional theory. More reflection is needed to develop such a theory about worldview communication outside the church.

Translation Criticism as a Dialogue. A Hermeneutic Model

In this article, I reflect on the productivity of hermeneutic translation criticism, focusing on literary translation. I pose the question whether the hermeneutic mode of translation analysis and evaluation – largely based on the premises of Romantic art criticism – has the potential to make a significant contribution to contemporary discussions on the functional model of translation criticism. My argument is that the source of the productivity (and functionality) of translation criticism is dialogicity – a feature that can be considered fundamental in the case of hermeneutics. Following the dialogical hermeneutics of F. Schlegel, F. Schleiermacher and H.-G. Gadamer, as well as H.R. Jauß’s aesthetics of reception, I formulate some general postulates regarding a hermeneutic critique of literary translations. This critical mode is interrogative: it locates and poses questions that are answered by the examined texts. The critic’s questions include those about the original and for the original, about the translator and for the translator, as well as about the reader and for the reader. Finally, I demonstrate cases in which a critical dialogue crystallizes around literary translations. It is a dialogue that can be shaped and interpreted by the postulated hermeneutic translation criticism.

“Your Soul is the Whole World”: The Spaces of Claude Vivier’s Siddhartha

At 28’ duration and scored for a massive orchestra of eighty-nine players, Siddhartha (1976) eclipses all other works in Claude Vivier’s catalogue in dramatic scope and sonic grandeur. The composition dates from soon after Vivier returned to Canada following his studies with Karlheinz Stockhausen in Cologne from 1972–74, which left a lasting impact on the young composer. Siddhartha showcases the extent of that influence in its diligent use of “formula technique” and its unconventional distribution of the orchestra into smaller groups on stage. In this article, I outline how the work’s principal melody transforms across contrasting spatial domains: in “acoustic space,” expressed in physical location on stage, and in “metaphorical space,” expressed in pitches-in-register. Using Hesse’s novel as a hermeneutic model, I then consider alternate poetic readings of the work vis-à-vis its interaction of spatial properties in the large-scale form. Ultimately, I argue that Siddhartha is a deeply personal piece that communicates, through the medium of musical structure, feelings of alienation and connection during an unsettled time in Vivier’s life.

Case Method Model: Strategies for High School Students to Overcome Problems in Learning Poetry

Learning poetry serves a variety of purposes, including fostering fluency in spoken language, exposing students to a variety of teaching methods, exposing students to issues of global significance, and fostering an appreciation for different cultures. The purpose of this study is to identify effective strategies for helping high school students learn poetry using a case-method method. The research is a qualitative study. The data analysis procedure used in this study is an objective hermeneutic model which is divided into two analytical procedural models, namely (1) serial analysis and (2) detailed analysis. The participants were senior high school students from a private Palu high school in the 2022–2023 school year. For this study, thirty youngsters are taking part. First, students have trouble creating poetry, and second, they have trouble understanding poetry, both of which are significant issues in our research. The study's findings include (1) a case method model that helps students overcome their challenges with poetry writing, and (2) a case method model that helps students overcome their issues with poetry reading. Based on these results, it was determined that using a case method model to address the poetry-learning needs of students in class XI of senior high schools is highly effective in preparing them to produce poetry that adheres to established quality standards. Using proper poetry reading strategies, students are also adept at reading poetry accurately and appropriately.

Making sense of cranial osteopathy: An interpretative phenomenological analysis

ObjectiveThis study arose from a praxial problem: how best to communicate with patients about the mechanism of cranial osteopathy. The research question was rooted in the phenomenological concept of ‘sense-making’, and was expressed as: ‘What sense do osteopaths and their patients make of the phenomenon of cranial osteopathy?’ MethodInterpretative Phenomenological Analysis (IPA) was used to explore the ‘lived experience’ and embedded sense-making of pairs of osteopaths and patients. Four Fellows of the Sutherland Cranial College of Osteopathy (SCCO) participated, as did one patient of each. The osteopath participants were experienced practitioners, and the patient participants had had positive experiences of cranial osteopathy. The participants were interviewed about their experience of the phenomenon of cranial osteopathy. The semi-structured interviews were audio-recorded, transcribed, and analysed. The analysis was audited alongside the use of a reflexive diary and an account of the theoretical ‘fore-structure’ of the principal investigator, in order to monitor influences on their hermeneutic analysis of the data. ResultsThe IPA revealed that both patients and practitioners establish epistemological grounds for their sense-making about their embodied experience of cranial osteopathy (Theme 1: Making sense of sense-making), that they use embodied metaphor and linguistic meta-metaphor to understand their lived experience of cranial osteopathy (Theme 2: Metaphors for mechanisms), and that the mechanism of cranial osteopathy is considered by both patients and practitioners to arise in part from the therapeutic relationship (Theme 3: The meaningful osteopathic relationship). ConclusionsThe main outcome of the study is a hermeneutic model of cranial osteopathy, which posits that the shared, embodied therapeutic relationship facilitates a collaborative rapport which enables the osteopath and the patient to come to an understanding of the source of the patient's malady, and that this understanding is the causal context for the patient's lived experience of better health.

Reflecting on Teaching Practice: Adopting Islamic Liberatory Pedagogies within Muslim Institutes of Higher Education in UK (MIHEUK)

The aim of this paper is to discuss the practice of Islamically informed liberatory pedagogical practice within a MIHEUK, through a ‘self-reflective’ dialogue. As the former course leader for Education Studies at the Markfield Institute of Higher Education, the paper examines the derived reflections and experience of the author teaching the BA degree program in Islamic studies with Education and the MA Post-Graduate Degree program in Islamic Education (2019–2022). In contributing to the discussion, the paper adopts a critically reflective interpretivist–hermeneutical methodology, whereby Fazlur Rahman’s double hermeneutical model is utilised to contextualise core educational principles from the Islamic weltanschauung (1982). The paper cites an example exercise study utilised to analyse the adoption of Islamically informed liberatory pedagogical practices. The findings from this exercise reveal that the students’ general ability to critically reflect upon the Islamic educational tradition reflect the influence of the teacher. However, the increased ability of the students to act independently and think critically to challenge the limits to their own potential or understanding of the sources dictating their religiosities and subjectivities is from a place of authenticity, thereby demonstrating the transformative nature of self-realisation as conscientization (critical consciousness) and its realisation of latent potentialities.

Hans-Georg Gadamer’s philosophy of understanding and its implications for a model of hermeneutical translation competence

ABSTRACT In the last decades, the notion of translation competence, as well as a translator’s competence, has become increasingly significant as the number of translation courses, both at undergraduate and postgraduate levels, has grown exponentially across the globe. The expansion of such courses in many countries around the world necessitates developing theoretical models of translation competence which could serve as starting points for rethinking the existing frameworks within the field of translation pedagogy. The main objective of this paper is to discuss a novel hermeneutical model of translation competence as based on the main tenet of Hans-Georg Gadamer’s philosophy of understanding, namely, the hermeneutical circle. This paper is embedded within the domain of translational hermeneutics, a subfield of translation studies which has yet not been given proper attention among translation scholars. The first part of this article offers a concise state of the art of the notion translation competence. The second section of this paper provides a brief overview of Hans-Georg Gadamer’s philosophical hermeneutics, with particular emphasis on the philosopher’s views on the nature of the hermeneutical circle. Capitalizing on these notions, an original hermeneutical model of translation competence is presented. The paper concludes with general remarks pertaining to avenues for future research into hermeneutical translation competence.

Gender Performativity of Characters in 2000s Indonesian Novels

This study aims to analyze the gender performativity of lesbian and gay characters in 2000s Indonesian novels. The research is based on Judith Butler's theory of gender performativity with a research design based on a literary sociology approach. Data in the form of quotations are collected by reading and note-taking techniques. The data were analyzed using a hermeneutic model to find out the gender performativity of the characters created by the author. The results showed that the performativity of lesbian and gay characters in the novel included physical and conversation, sexual activity, and homosexual talk. The performance of lesbian and gay figures as a form of gender identity cannot be separated from the coming out process. Lesbian and gay characters will hide their sexual disorders from other characters to maintain their relationship with their environment so that conflicts do not arise. Lesbian and gay characters perform performances as a form of their identity as lesbian and gay. The author created the gender performance of the lesbian and gay characters in the 2000s Indonesian novel to gain self-identity.

Problematiek rakende ‘opofferende en reinigende liefde’ in die bruid-en-bruidegom-metafoor (Ef 5:22–33)

The problematic use of ‘sacrificial and purifying love’ in the metaphor of the bride and bridegroom (Eph 5:22–33). The sacrificial love expected of the bridegroom in Ephesians 5:22–33 is a totally foreign idea in the culture of the first-century Mediterranean world in which the first Christians lived. An argument can be made that the working of the Holy Spirit within the believing men infiltrated the cultural boundaries and expectations with new values such as sacrificial love. However, ‘cleansing love’ as expressed in Ephesians 5:25–28 is an unfamiliar idea, even in our contemporary culture. How can the husband’s love cleanse his wife as Christ cleanses the church? To what extent can the metaphor of the bride and bridegroom be applied to the marital relationship between the present-day man and woman? This article examines the problematic ‘cleansing love’ as portrayed in the metaphor of the bride and bridegroom in Ephesians 5:22–33. A critical investigation is done into the symbolic importance of the bride and bridegroom metaphor for contemporary culture. Schüssler Fiorenza’s (2001) application of the approach of suspicion is followed to interpret the cultural roles assigned to female and male believers from a feminist point of view. The critical feminist approach and its meaning and application to the ancient context of the early Christians in Ephesus serve as the hermeneutical model of this article. Although certain aspects of the bride and bridegroom metaphor, representing Christ as bridegroom and the church as bride, can be applied to the relationship between a Christian bride and bridegroom, there are also aspects of Christ’s relationship with the church, such as his ‘cleansing love’, which cannot realistically apply to the Christian marriage. The husband’s love cannot purify and sanctify the wife (Eph 5:27). Everyone is responsible for his or her own salvation and sanctification. The wife does not need the love of her husband to be in a relationship with Christ, her heavenly bridegroom. Christ’s love cleansed the church, which consists of male and female believers. The love that Jesus demonstrated on the cross, should result in equality among all people.Contribution: The sacrificial and cleansing love of the bridegroom as portrayed in the metaphor of the bride and bridegroom in Ephesians 5 is problematic regarding the gender roles in contemporary marriages. A critical interpretation of the relevant metaphor respects the integrity of the text, but also sees the underlying message of gender inequality.

М. Бахтин и Г. Шпет в контексте герменевтики и теории коммуникации: наследие и перспективы исследований

M. M. Bakhtin and G. G. Shpet play an important role in the history of the humanities in Russia. Their philosophical views correspond to the time of their lives and generally reflect the tendencies in the development of the humanities in the first half of the twentieth century. The authors of the article demonstrate a close connection and a certain continuity of philosophical views and principled positions in the theoretical concepts of G. G. Shpet and M. M. Bakhtin. This concerns not only common scientific origins and common preferences in their contemporary scientific research, but, above all, conceptual convergence in a number of fundamental issues that unite both scientists by the framework of hermeneutics and, more specifically, the hermeneutical model of communication. This concerns common views on the methodology of humanitarian knowledge, the methodology of cognition, the intersubjectivity of understanding, an interest in the dynamics of development, co-being and deed, an attitude to the word as a sign, to contextualization as a condition of finding meaning, an attitude to speech as a deed, its belonging to the author, in general - an interest in the practice of social interaction between people, etc. The theories of G.G. Shpet and M.M. Bakhtin, each in its own way, are valuable, multifaceted and not fully exhausted in terms of scientific potential, projection and influence on modern humanitarian science. The authors insist on the need to consider the hermeneutic component of the works of M.M. Bakhtin and G.G. Shpet in tandem, using the methodology of comparative and comparative analysis. Particular emphasis is placed on the way in which M.M. Bakhtin developed and used in his works the principles of H.G. Shpet's hermeneutics, in particular his hermeneutic model of communication, extending it with the cultural component and extending "to all the sign phenomena of intellectual life". Of great scientific interest is the comprehensive (comparative) study of all the scientific works of M.M. Bakhtin and G.G. Shpet as an aggregate phenomenon in the history of Russian (Soviet) philosophy, including its relationship to communicativism. Such a study, in the opinion of the authors, is extremely needed and could yield useful results right now. The key concepts of G.G. Shpet and M.M. Bakhtin's theories - personality, uniqueness, identity, individuality, word, value, deed, responsibility, understanding, dialogue - become more than relevant scientific categories and targets of the dynamics of world and society development from the perspective of all forms and aspects of globalization we are experiencing, in conditions of radical nationalism and populism, with regard to modern trends in international relations and social interaction.

La fiesta del caldo en San Andrés Zautla: los procesos de simbolización en la recreación de una tradición

This text intends to reflect on the importance of the festival, within the framework of the religious cult of indigenous communities, as a context of social interaction and ritual processes, where various symbolization processes that nourish and convey the transmission of traditions are articulated. This leads us to consider the religious festival as a scenario of hegemonic dispute, as its regulated organization, as well as a vehicle of counter-hegemonic confrontation, from the experience of the sacred. We carry out a brief conceptual review to address what has been called "popular religion" or, from Mesoamerican studies, "Mesoamerican religious tradition" (L. Austin). We outline the categories of analysis with which we complement a hermeneutic model for the study of festivals and rituals from the studies of the imaginary (G. Durand; B. Solares) and the symbolic anthropology of Lluís Duch. We apply our model to the case study of the Fiesta del Caldo in Honor of the Dulce Nombre de Jesús, in San Andrés Zautla, Oaxaca, focusing on two problems: the form of organization of the fiesta through a brotherhood and the forms of participation in the party crossed by gender.

Toward children-centric AI: a case for a growth model in children-AI interactions

This article advocates for a hermeneutic model for children-AI (age group 7–11 years) interactions in which the desirable purpose of children’s interaction with artificial intelligence (AI) systems is children's growth. The article perceives AI systems with machine-learning components as having a recursive element when interacting with children. They can learn from an encounter with children and incorporate data from interaction, not only from prior programming. Given the purpose of growth and this recursive element of AI, the article argues for distinguishing the interpretation of bias within the artificial intelligence (AI) ethics and responsible AI discourse. Interpreting bias as a preference and distinguishing between positive (pro-diversity) and negative (discriminative) bias is needed as this would serve children's healthy psychological and moral development. The human-centric AI discourse advocates for an alignment of capacities of humans and capabilities of machines by a focus both on the purpose of humans and on the purpose of machines for humans. The emphasis on mitigating negative biases through data protection, AI law, and certain value-sensitive design frameworks demonstrates that the purpose of the machine for humans is prioritized over the purpose of humans. These top–down frameworks often narrow down the purpose of machines to do-no-harm and they miss accounting for the bottom-up views and developmental needs of children. Therefore, applying a growth model for children-AI interactions that incorporates learning from negative AI-mediated biases and amplifying positive ones would positively benefit children’s development and children-centric AI innovation. Consequently, the article explores: What challenges arise from mitigating negative biases and amplifying positive biases in children-AI interactions and how can a growth model address these? To answer this, the article recommends applying a growth model in open AI co-creational spaces with and for children. In such spaces human–machine and human–human value alignment methods can be collectively applied in such a manner that children can (1) become sensitized toward the effects of AI-mediated negative biases on themselves and others; (2) enable children to appropriate and imbue top-down values of diversity, and non-discrimination with their meanings; (3) enforce children’s right to identity and non-discrimination; (4) guide children in developing an inclusive mindset; (5) inform top-down normative AI frameworks by children’s bottom-up views; (6) contribute to design criteria for children-centric AI. Applying such methods under a growth model in AI co-creational spaces with children could yield an inclusive co-evolution between responsible young humans in the loop and children-centric AI systems.

Conceptualization of the Symptoms of Schizophrenia in Ethnopsychiatry

The starting point of the article is the investigation of paradigmatic evolution of the conceptualization of schizophrenia symptoms in transcultural psychiatry on the basis of comparative analysis. Within the research the following methods were applied: cultural and logical studies, the methods of comparative analysis and hermeneutic reconstruction. As a research outcome, we explicated cultural, ethnic, and historical conditioning of the concept «schizophrenia». Besides, we represented a philosophical «hermeneutic model» of the origin of the disease called schizophrenia, which is heuristic for the conceptual formation of a new image of pathology. The abovementioned prerequisites provide for enriching the concept of «schizophrenia» by understanding hallucinogenic activity and various types of mystical unconscious knowledge in addition to ethnic, philosophical, anthropological, and sociocultural issues. The research novelty of the article is in the dialectical reconstruction of different cultural and ethnic approaches to the analysis of schizophrenia, which allowed us to find a multifaceted solution of the problem of its ‘presuppositiveness’.

Contract as a Transfer of Ownership and Public Justification: Two Models

Contract as a Transfer of Ownership and Public Justification: Two Models