Hermeneutic Situation Research Articles

Rereading Nietzsche with Philosophical Hermeneutics

In this article I examine Nietzsche’s commentaries on the discipline of classical philology in relation to twentieth century philosophical hermeneutics. I argue that Nietzsche frequently made use of the concept of “life” to reflect ‘meta-critically’ on philology and nineteenth century hermeneutics, and that this use is much better represented by Heidegger and Gadamer than representatives of the standard Lebensphilosophie reading. Whereas the standard life-philosophical reading suggests that Nietzsche viewed the activity of interpretation as a mere symptom of biological, psychological life, the hermeneutic reading suggests that Nietzsche uses the concept of “life” to refer to the effective reality of interpretation, i.e., the “hermeneutic situation.” By this reading, Nietzsche’s interest in “life” is in fact an interest in deciphering the meaning content behind our own interpretations, and thus implies a commitment to interpretive pluralism—an interpretive pluralism which Nietzsche recognized as being essentially ontological in character.

Reading the self-other drama of the clinical encounter: The role of literary reading and writing as a challenge for psychiatrists.

The purpose of this article is to suggest ways in which literary practices such as reading of fiction and creative writing may be beneficial for psychiatrists in their clinical practice. Concepts from literary theory, phenomenology, and psychodynamic thinking will be used to move the therapeutic thinking of the medical paradigm beyond the dichotomic body-mind model. The ability to listen and respond to subjective and intersubjective processes, and the understanding of the dynamics and structure of the verbalized qualia will be emphasized. We will draw on our personal experiences from a pilot project applying literary techniques for psychiatrists and psychologists to improve their clinical practice. In our analysis, we suggest a framing of the clinical encounter as a hermeneutic situation with a gradually growing scenic and poetic understanding of the texts enunciated in the therapeutic actions and of the texts being produced by the patient's mind. This theoretical study suggests two ways in which literary practices and concepts are highly valuable for the clinical practice of psychologists and psychiatrists. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Towards a theology of the Psalm titles: The Davidic voice and the totus Christus

AbstractThis article explores the ways in which the thirteen ‘biographical superscriptions’ which are found throughout the Psalter contribute to the blending of the Davidic voice which they invoke and the corporate voice of the community which receives them. It suggests that by receiving these thirteen Psalms, the canonical community enters an intensive identification with David and participates in the Davidic life and experience. Once this is established, the discussion turns to examine these insights in a Christian theological context in conversation with Augustine's totus Christus principle. It is suggested that the hermeneutical situation created by the biographical superscriptions provides a way for the totus Christus principle to be re-invoked in contemporary interpretation.

A Hermeneutic Comparative Analysis of Sufi Verse Narrativities: Contriving Meaning through Metaphorization and Personification in the Ghazals of Abadi and Niaz

This study interprets Sufi narratives and perceptions of the participants to evaluate how metaphors and personifications are applied to add meaning to the text. The ghazals by Shad Azeem Abadi (Trans. Abadi, 2008) and Hazrat Shah Niaz (Trans. Sag-e-dar-Niaz, 2009), were selected to hold a dialogue between what was said and what was understood. For this purpose, the three tenets of the Hermeneutic approach i.e. hermeneutic situation, hermeneutic circle, and fusion of horizons, proposed by Gadamer (1994) were taken as a theoretical framework. The hermeneutic study explored the use of metaphors and personifications to unveil the hidden meaning of Sufi Kalaams. Twenty perceptions, ten for each ghazal, were selected for hermeneutic analysis of the ‘fusion of horizons’ to trail the influence of metaphors and personifications upon listeners apart from the musical form of these ghazals. Nevertheless, the poetic text has aroused personal stories and novel perspectives for some listeners as hermeneutics provides expediency to others’ perspectives, and whenever a text is interpreted something personally important emerges out of the text whenever the reader interprets it.

A Gadamerian-Hermeneutic Reflection on T. S. Eliot and W. B. Yeats’s Poetics

ABSTRACTThis article investigates the hermeneutical dimension of T. S. Eliot and W. B. Yeats’s poetics vis-à-vis H.-G. Gadamer’s philosophical hermeneutics. The study stems from a remarkable observation that Eliot and Yeats not only anticipate what Gadamer has systematically explained in his philosophical project, but they also present a new kind of poetry that can easily yield itself to a Gadamerian reading—one that is primarily based on the principle of hermeneutical situation and dialogue. The article strives for a critical study that focuses on the relevance of Gadamer’s hermeneutics to reading and interpreting the poetry of Eliot and Yeats, as well as uncovering the underlying kinship between their hermeneutic reflection on the nature of poetry, truth, history, and understanding. The analysis undertaken has yielded interesting results, bestowing Eliot and Yeats as poets-philosophers who are genuinely aware of what Gadamer has advanced in his philosophy. This hermeneutic consciousness ingrained in Eliot and Yeats’s thoughts is the main motive that drives them to experiment with tradition, myth, symbolism, and musicality, in order to provide the reader with dialogic poetry, which Gadamer himself highly admires for its ability to facilitate the disclosure of truth.

Is Philosophical Hermeneutics Self-Refuting?

Is Philosophical Hermeneutics Self-Refuting? Carlo Davia I Philosophical Hermeneutics "takes as its task the opening up of the hermeneutical dimension in its full scope, showing its fundamental significance for our entire understanding of the world in all its forms."1 By this Hans-Georg Gadamer means that his philosophical hermeneutics is a theory not just of textual interpretation, but of how we understand and find meaningful the world in all its richness. This is an ambitious project, and it has rightfully attracted attention from both adherents and detractors since its initial articulation in Truth and Method (1960). Chief among the criticisms raised against philosophical hermeneutics is the "specter" of relativism.2 Indeed, philosophical [End Page 751] hermeneutics seems to entail relativism in just about every sphere of human experience that it propounds to explain. In the eyes of many it reduces to subjective caprice our understanding of laws, artworks, texts, history, and even language itself. This article will not weigh in on these debates assessing the extent and tenability of relativism in Gadamer's philosophical hermeneutics. Instead, I take as my starting point a claim to which nearly all in the debate should agree, namely, that Gadamer is committed to "relativism" insofar as he holds that our grasp of the truth necessarily depends on, and so is in some sense relative to, our particular historical situation. As Gadamer himself puts it: "[I]t is not only the case that when we recognize truth we always simultaneously cover and forget truth, rather it is the case that we are of necessity caught within the limits of our hermeneutical situation when we inquire into truth."3 Whatever else Gadamer might mean here, at the very least he is claiming that our understanding something to be true depends on our hermeneutical situation, and that situation for him is inescapably historical. This historicity thesis is central to his philosophical hermeneutics, and on account of that thesis alone the theory can be considered relativist.4 [End Page 752] Like other relativist claims, Gadamer's historicity thesis is subject to self-refutation arguments. Self-refutation arguments aim to show that a claim or argument somehow contradicts itself and is therefore self-refuting. Gadamer's thesis appears to contradict itself insofar as its assertion that every knowledge claim is historically conditioned seems to assert an absolute, unconditionally true knowledge claim. Whether or not the thesis is, indeed, self-refuting is a question that does not seem to have exercised many—perhaps because readers have been more troubled by other specters of relativism in Gadamer's thought. The question is still worth asking, though, since the historicity thesis is fundamental to philosophical hermeneutics. Gadamer himself was well aware that his historicity thesis might be regarded as self-refuting, and in several passages he responds to this charge. Unfortunately, as we will see, his responses are rather brief and difficult to understand, and as a result they have been either neglected or inadequately understood.5 But given the fundamentality of his historicity thesis, we should nevertheless attempt to get clearer on how Gadamer addresses this charge of self-refutation. Only then can we justifiably decide whether philosophical hermeneutics deserves outright acceptance or rejection. [End Page 753] II The difficulties in understanding Gadamer's response to the charge of self-refutation become apparent in the following passage from Truth and Method : Even if, as people who know about history, we are fundamentally aware that all human thought about the world is historically conditioned, and thus are aware that our own thought is conditioned too, we still have not assumed an unconditional standpoint. In particular it is no objection to affirming that we are thus fundamentally conditioned to say that this affirmation is intended to be absolutely and unconditionally true, and therefore cannot be applied to itself without contradiction. The consciousness of being conditioned does not supersede our conditionedness. It is one of the prejudices of reflective philosophy that it understands as a relation of propositions [Sätzen] that which is not at all on the same logical level. Thus, the reflective argument is out of place here. For we are not dealing with relationships between judgments to...

The Key to the Bible: Bonhoeffer’s Approach to the Psalms as Theological Interpretation

Dietrich Bonhoeffer’s approach to the Book of Psalms as the hermeneutical key to all of the Bible can help to combine historical and theological readings of the Bible. This article highlights four aspects of Bonhoeffer’s approach: (1) by reading the Psalms prayerfully and receptively, persons are drawn into the realm of God’s revelation; (2) Christ comes to the reader of the Psalms as the one who is already present, and the reader partakes of Christ’s righteousness; (3) because the Psalms are read in new contexts, Christ reshapes these contexts: life becomes open for God; (4) by definition, the Psalms are read in the community of the synagogue and the Church, since no single person has experienced all that the Psalms express. These four aspects together render reading the Psalms, and the Bible as a whole, a theological enterprise, in a hermeneutical situation defined by the living Christ. The situation of interpretation is reversed by a change of subject: God is the one reading, the interpreter is the one being interpreted. [Figure: see text]

Mot ett bredare arketextualitetsbegrepp: den augustinsk-lutherska diskurstypen i Birgitta Trotzigs Dykungens dotter

This article has three aims, all of them related to the theory and practice of intertextuality. Firstly, the article makes an attempt to reconstruct the Augustinian-Lutheran type of discourse. A number of modern theologians and historians of philosophy have observed that the main currents within Christian theology have their basis in a specific discourse organization of textual utterances. With reference to these observations, the article maps out some dominant features of Augustine’s and Luther’s discoursive practices. The type of discourse thus reconstructed contains grammatical, logical-argumentative, narrative and rhetoric-figurative characteristics, and – as a matter of fact – it manifests a high degree of applicability in the field of literary studies. Secondly, the article applies the reconstructed type of discourse to analyze a masterpiece of Swedish twentieth-century literature, the novel Dykungens dotter (The Marsh King’s Daughter, 1985) by Birgitta Trotzig (1929–2013). In several interviews, Trotzig makes evidently contradictory remarks on Augustine and Luther. She dissociates herself from their anthropology at the same time as she hints that their view of human conditions has made a deep impression on her. The article’s application intends to throw light on this precarious hermeneutic situation. The intense presence of the Augustinian-Lutheran type of discourse in the novel made apparent through the application indicates that an interpretation of Trotzig’s writings by means of Augustinian-Lutheran intertexts is hermeneutically motivated in spite of her own negative declarations. Thirdly, the article makes use of the reconstructed type of discourse in order to examin Gérard Genette’s notion of architextuality. There is a theoretical incongruence in his notion. On an explicit definitory level, architextuality includes all types of discourse and modes of enunciation. On a conteptual level, however, the notion of architextuality is constructed on the pattern of literary genres. The article’s application demonstrates that Genette’s notion requires some corrections to live up to its definitory commitments. The Augustinian-Lutheran architext comes into conflict with some of Genette’s linguisticly construed structuralistic categories and demands a more discoursive and hermeneutic way of thinking.

Hermeneutics in Heidegger’s Science of Being

AbstractHeidegger calls his early philosophy a “science of being.” Being and Time combines phenomenological, ontological, hermeneutical, and existential themes in a way that is not obviously coherent. Commentators have worried in particular that Heidegger’s hermeneutical transformation of phenomenology is incompatible with his “scientific” aspirations. I outline three interpretations on which Heidegger cannot adopt Husserl’s “scientific” conception of phenomenology as eidetic, intuitive, propositionally articulated, and non‐relativistic due to his hermeneutical commitments. I argue that each of these readings rests on a misinterpretation of one or more of three hermeneutical concepts that are central to Heidegger’s early thought: the understanding of being, the hermeneutical situation, and phenomenological destruction. By giving fresh analyses of these concepts, I show that Heidegger retains the scientific conception while refining it to avoid distortions that are introduced when inquiry is “infiltrated with traditional theories and opinions about being.” I also respond to the charge that Being and Time is a “disguised theology.”

Hacia un perspectivismo hermenéutico en Leibniz

There is a long tradition of hermeneutic philosophers who have investigated Leibniz’s philosophy, and also several Leibnizian scholars who have dealt with Heideggerian thought. In this text we propose the thesis that there is a certain convergence between the hermeneutic conception of philosophy (M. Heidegger) and some of Leibniz’s ideas. The result is that there are at least three ideas that, in different formulations, are shared by both philosophers: 1) there is no pure knowledge, knowledge is always circumstantial. This is expressed by Heidegger in the notion of "hermeneutic situation" and by Leibniz with the concept of "notio completa". 2) Heidegger makes a "turn towards facticity" around the notion of "hermeneutic situation". Leibniz also makes a certain "turn towards facticity" concentrated on the notion of "corporeality". This element is not found in Heideggerian thought. 3) Understanding is also self-understanding. For Leibniz development is an unfolding and self-knowledge process of the monadic subject. For Heidegger understanding the world is also a process of self-knowledge of Dasein. Thus Leibniz outlines the "spirit" of hermeneutics in the sense that perspectivism is a form of interpretation.

What is the Meaning of Immanuel Kant’s Notion of the Human Being as the Ultimate End of Nature?

The article explores Kant’s notion of the human being as the ultimate end of nature, presenting an ethical interpretation of this notion. The author of this article believes that the analysis of Kant’s assumptions will allow a deeper understanding of our own hermeneutical situation, in which ecological problems force us to rethink our relationship with nature and the meaning of human existence. Analyzing Kant’s early texts on Lisbon earthquake and his reflection on the sublime in the Critique of Judgement, the author asks how the experience of an uncontrolled natural element complements Kant’s ethical vision of nature’s teleology. Emphasizing the importance of insight into human vulnerability for the implementation of moral purpose in nature, the article outlines guidelines for interpretation that allow the relevance of Kant’s position in the context of contemporary environmental ethics.

An existential phenomenological understanding of early church diversity

The New Testament documents represent a variety of perceptions about the church, showing that the early church was not unitary in practise or theology. How do we explain the diversity in the early church? Existential phenomenological hermeneutics can shine insightful light on this question by utilising Heidegger’s concept of Dasein in an interpretation model. The model used the pre-structure of Dasein (pre-understanding, presuppositions and prejudice) and its interactive circular dynamic with the hermeneutical concepts of world and phenomena to table aspects of the hermeneutic situation and the resultant Dasein types as self-understanding developed from various groups’ interpretations of Jesus. In this way, the hermeneutic dynamic explains the variety of pre- and post-Easter groups. The results show that there is no objective, standard view of Jesus and no objective set of Jesus’ teachings available; no ideal Dasein type is presented for faith communities. The kerygma of the Crucified and Risen One as God’s act of salvation is the central presupposition of the church’s Dasein. The historical nature of hermeneutics cannot be denied. Historical–critical exegesis and its circular dynamic of understanding is a legitimate and sound hermeneutic model. Unhistorical hermeneutics have definite limitations and should be deemed insufficient. There is no plain meaning of any phenomenon or text, only the text or phenomenon as it is understood. Faith communities consciously partake in the hermeneutic dynamic and recognise the influence of their pre-understandings, presuppositions and prejudices which constantly be questioned and adjusted to facilitate their authentic Dasein. Contribution: This historical hermeneutical study explains that different hermeneutical situations lead to different Dasein types as various self-understandings developed according to Jesus groups’ interpretations of Jesus varied. No ideal Dasein type for faith communities is presented. These findings resonate with HTS Theological Studies focus and scope regarding historical thought in research.

Intercultural Philosophy and Intercultural Hermeneutics: A Response to Defoort, Wenning, and Marchal

Intercultural Philosophy and Intercultural Hermeneutics: A Response to Defoort, Wenning, and Marchal Eric S. Nelson (bio) I. Introduction Carine Defoort, Mario Wenning, and Kai Marchal offer three ways of engaging with Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought and the philosophical, hermeneutical, and historical issues it attempted to articulate and address.1 This work is historical with a contemporary philosophical intent: to reexamine a tumultuous contested epoch of philosophy’s past in order to reconsider its existing limitations and alternative possibilities. One dimension of this book is the investigation of constellations and entanglements of historical forces and concepts for the sake of articulating critical models and alternatives for the present.2 In the book, I contested the modern self-image of philosophy as exclusively and intrinsically Occidental by genealogically tracing how philosophy is already intercultural through a series of case studies focusing primarily on early twentieth-century German philosophy in its broader historical context. This critical genealogy of the intercultural conditions of the formation of modern philosophy is evidenced not only by considering “positive” influences and appropriations, as in Martin Buber, Martin Heidegger, or Georg Misch’s interpretation of Daoist sources such as the Zhuangzi 莊子 (chapters 4 and 5), but also in the constructions of the autonomy and purity of modern Western philosophy through its reactions against, and exclusion and subordi-nation of, its “non-Western” others (chapters 1, 5, and 6). The book does not represent a purely Western history or narrative insofar as I draw on a variety of argumentational and hermeneutical strategies from Chinese and other discourses to reverse and transform Western prejudices and perspectives. Two important examples of contesting and transforming Western perspectives in the text can be mentioned here. First, I examine the Confucian analysis of resentment in chapter 3 in response to the identification of the Chinese people and Chinese thought with resentment. The Confucian discourse in many ways offers a more nuanced and systematic analysis of the moral psychology of resentment than Western philosophical analyses. Second, in chapter 5, I draw inspiration from the Zhuangzi, and Misch’s interpretation, in pursuing a strategy of undermining and undoing fixations by exposing the limitations of false claims to truth and universality through a [End Page 247] series of historical examples focused on early twentieth-century interactions between Chinese and German thought.3 “The Autumn Floods” (Qiushui 秋水) chapter of the Zhuangzi, which fascinated Misch as an image of “breakthrough” (Durchbruch) and breaking-out from an unreflective natural attitude, depicts how the great river is shocked by its own smallness when entering the sea. The second passage of Qiushui speaks of the frog in the well that cannot glimpse or comprehend anything beyond its limited perspective.4 Leaping out of one’s well is challenging if not impossible. While the ethnocentric skeptic can deny that a genuine leap outside the well and change of perspective has ever occurred, we can ask how he/she knows it has not occurred. Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought was composed as a philosophical history in which we ourselves are participating. It is a deeply hermeneutical project insofar as it calls on its author and readers to practice what it analyzes (undoing fixations) and reflect on itself as part of its object of inquiry (the current polycultural hermeneutical situation). II. Decolonizing Philosophy, Modernity, and the Lifeworld The hegemonic idea of philosophy as disinterested theory, pure reason, and rigorous science, progressing from its presumed ancient Greek origins to Western modernity, is a derivative development of this history. The teleological narrative of the philosophy of history was constructed not only by prominent canonical thinkers such as Hegel and Husserl, who are frequent targets of multicultural criticism, but in the submerged sedimented discourses from which they emerged. Well-intentioned multicultural philosophers miss an important point in the debate when they argue that it is only an issue of the particularities of Western vis-à-vis “non-Western” cultures, since the most hegemonic discourses of the primacy of the West do not directly appeal to race or premodern Western cultures. It is the idea of Western modernity and Occidental rationalization that deadlocks debates about Eurocentrism and multiculturalism inside and...

PRATYAKSA: KONSEP PEMBELAJARAN HERMENEUTIS BAGI SISWA DALAM KEHIDUPAN SOSIO-KULTURAL DI BALI

The education system should be a common thread between socio-cultural natural life and new generations of Bali. In this connection a learning concept is needed that brings those individuals closer to socio-cultural natural experiences. In the Tattwa texts it is explained that the first in an effort to obtain true knowledge is the concept of ‘pratyakṣa’. Through pratyakṣa, the students are invited to always be directly connected in a process of experiencing hermeneutically with the socio-cultural life of Bali. Thus the tradition and new generation of Bali go hand in hand in a hermeneutical situation of understanding each other.

Hermeneutical Situation Creators in the Domain of Nationalism in the Cultural Policy Making of the Islamic Republic of Iran

علی‌رغم این‌که در اسناد بالادستی نظام، ملی‌گرایی در کنار وحدت اسلامی ارج نهاده شده است، لیکن در عمل به دلیل این‌که این مفهوم در لایه‌های بعدی، جاری و ساری نشده، امواج بلاتکلیفی‌ها، سیاست‌گذاران فرهنگی و عمومی را در این حوزه، آگاهانه یا ناآگاهانه رنج می‌دهد. سیاست‌گذار با هر اتخاذ موضع، یک موقعیت هرمنوتیکی را برای خود ایجاد می‌کند و ادراک پسین وی تحت تأثیر گزینش پیشین است. این‌گونه موقعیت‌ها موقعیت‌سازهای هرمنوتیکی هستند که بعضی از آن کلیدی است و با هر گزینش، سریالی از موقعیتهای هرمنوتیکی در حیطه ملی‌گرایی بوجود خواهد آمد. در این پژوهش با بهره‌گیری از استراتژی «تحلیل مضمون»، «ISM» و «پارتو»، رویارویی‌ها در حیطه ملی‌گرایی استخراج و طی 11 مرحله موقعیت‌سازهای کلیدی هرمنوتیکی مشتمل بر: «میراث فرهنگی یا فرهنگ معاصر» و «جهان‌شمول‌گرایی فرهنگی یا درون‌گرایی فرهنگی» تعیین و تبیین شده است. در خاتمه اصلی‌ترین مسائل هرمنوتیکی در قلمرو ملی‌گرایی بررسی شده است.

Na barriga do Beemote: reflexões sobre o direito e o não-direito no contexto de “As Benevolentes”, de Jonathan Littell

This article is based on the novel “The Kindly Ones”, by Jonathan Littell, and its main objective is to explore the experiences of its main character, Maximilien Aue, a Nazi officer, an SS member, a jurist, and a juris doctor, who on several occasions assumed the condition of executioner in one of the Einsatzgruppen that acted in the rear of the German front during the War against the Soviet Union. This study seeks to explore the relationship of this character with a political regime marked by authoritarianism and the erosion of the legal forms that characterize a Rechtsstaat – metaphorized in the figure of the Behemoth, in the interpretation given by Franz Neumann. The methodological structure is guided by strategies of approximation between law and literature, in order to allow, from the construction of a common hermeneutic situation, different ways of relating to the truth established in these two fields of knowledge to access new interpretations in order to analyze the intricate relationship between law and authoritarianism. The outcome, starting from Max Aue’s tragic experience, illuminated the fate reserved for those who, as people or individuals, had awakened the Erinyes from their benevolent sleep.

Divergent Convergent: Ricoeur, Derrida, and Metaphor

This paper analyzes the exchange between Ricoeur and Derrida concerning metaphor. I argue that the exchange is not a ＂missed encounter,＂ as Eftichis Pirovolakis has suggested, but exemplifies a hermeneutic situation in which theoretical divergence is supplemented by a practical convergence. Rather than a mere exegesis of the exchange between Ricoeur and Derrida, I emphasize the practical implications for the interpretation of poetic metaphors. To be more specific, I emphasize the case of Paul Celan's poem ＂Blume＂ and the semantic density of the central metaphor. Although Ricoeur and Derrida diverge in strictly theoretical terms, their theoretical positions-when translated into practical terms-establish different but convergent paradigms for the interpretation of poetic metaphors.

The Reemergence of Schiller in Peirce’s Reminiscences of the Æsthetic Letters: A Critical Addendum to D. Dilworth’s Account of the Provenance of Peirce’s Categories in Schiller

A determinação da profundidade e âmbito da influência que as Cartas Estéticas de Schiller exerceu sobre a filosofia de Peirce revelou-se como uma desafiadora tarefa interpretativa. Tanto o entendimento de sua necessidade quanto a consciência de suas dificuldades apenas surgiram gradativamente na obra de gerações de estudiosos. O objetivo deste trabalho é delinear a situação hermeneutica atual em relação à ‘questão-Schiller-Peirce’ (Seção I) e executar a sub-tarefa de interpretar um grupo de passagens que, até agora, não receberam a atenção e o rigor filológico que merecem: as recordações de Peirce (1902-1913) de seu estudo juvenil das Cartas. Como constituem nossa única garantia da premissa de que o pensamento de Schiller – além de servir como acesso a Kant, em torno de 1855 – teve algum significado para Peirce, as recordações são documentadas o mais plenamente possível (Seção II), a fim de situar o ressurgimento de Schiller no pensamento de Peirce no contexto dos desafios teoréticos enfrentados por Peirce, em vista da reconcepção coenoscópica das ciências filosóficas que ocorreram entre 1900 e 1903 (Seção III). Esta contextualização arquitetônica das recordações corresponde aos resultados de nossa análise da juvelinia obtida em um trabalho conjunto. A essência categoriológica das Cartas, em torno da qual Schiller constrói uma lógica tripartida de processos psíquicos, agiu como um catalizador para a análise de Peirce das deficiências da categoriologia de Kant e, assim, fundamentou sua concepção (conotação) e uso (aplicação extensa ao objeto-domínios) das categorias como constituintes meramente formais – verdadeiramente universais, estritamente ordenados, essencialmente modais – de fenomenalidade, normatividade e processualidade histórica, i.e., como os elementos constitutivos e dimensões arquitetônicas da semiose de uma inteligência, capaz de aprender através da experiência.

Main Elements of H.-G. Gadamer’s Communication Hermeneutics

This study explores the communication articulations of Hans-Georg Gadamer’s hermeneutics. The research method that was used is a mix between the meta-analytic method, comparative method and hermeneutic method. It starts from the assumption that in order to understand the communication universe, this has to be judged in relation with some pre-determined axes. The corpus of analysis is hermeneutical work of Gadamer. We prove that, founder of the philosophical hermeneutics, Gadamer is also one of the founders of communication hermeneutics. The thetic articulation radiography of the Gadamerian work highlights that activities of hermeneutics inevitably occur within communication; communication includes strong interpretive-hermeneutic flows. Gadamer considers the interpretation as an intrinsic process of communication: no communication can exist without interpretation. The work reveals as main elements of Gadamerian hermeneutic conception of communication: universality of interpretation (of reason, language and understanding), hermeneutical situation (addressing, fusion of horizons), the principle and the canon of interpretation.

Anxious Affinities: How Theatrical Performance Can Generate a Platform for Interpersonal Dialogue

Abstract The article combines both philosophical and psychological approaches to argue that art and theatre performance especially can be grasped as a revelation of the universal and basic human concern, which is existential anxiety. The author presents an opinion, that via performative acts on stage, spectators and performers/actors are interconnected in hermeneutic situation (Hans-Georg Gadamer), in which they play their existential experience. Therefore, the universal death anxiety (Irvin D. Yalom) can be understood as a possible platform for interpersonal and intercultural dialogue (Martin Buber). The article concludes, that archetypes (Carl Gustav Jung) are such a place for mutual understanding, representing both mental and physical answers to the basic existential experience of humankind.