Understanding the practical sense of health actions: contributions of Philosophical Hermeneutics

Health actions have a powerful tech no-scientific armory invested in their instrumental success. Conversely, they have a fragile conceptual basis for the understanding and transformation of the practical sense of health-disease-care processes that especifically take place nowadays. This essay intends to identify the potential contributions of philosophical hermeneutics to overcome such fragility. With this purpose and through contemporary hermeneutics, the recovery of the aristotelian distinction between theory, technique and praxis and its repercussions is discussed, for a systematic treatment of the practical reason of health actions. Against this backdrop, the following stands out: the dialogic essence of understanding-interpreting human acts; the fusion of horizons as the movement of realization of those processes of understanding; and happiness projects, existential guide to everyday life, as the impulse and the possibility of openness of the reason to the practical sense of health actions.

Gadamer's transformation of hermeneutics : from Dilthey to Heidegger

Abstract: The purpose of this paper is to show how Gadamer's hermeneutics synthesizes the insights of both Heidegger and Dilthey in order to introduce a new hermeneutics. Gadamer's hermeneutics is based not only on the priority of ontology, as Heidegger insists, and neither is it only a product of life which can be objectively understood through study and rigorous method, as Dilthey suggests. For Gadamer, hermeneutics is the bringing together of ontology in terms of history. By this synthesis Gadamer not only places himself within the context of a Lebensphilosophie, but also shows that it is within language that Being can be disclosed according to a lived context. Throughout this paper the philosophies ofDilthey and Heidegger are explicated within a historical context as to bring out how, and why, Gadamer sees the need to surpass these philosophies. Through Gadamer's philosophy of play and the game, language, the dialogical model, application, and the fusion of horizons we can see how Gadamer's critique and questioning of these two philosophy leads to his new hermeneutics. Special attention is paid to the role in which these two contrasting philosophies were used to complement each other in the product of Gadamer' s philosophical hermeneutics as it is presented in his major work Truth andMethod. For Gadamer, the task of understanding is never complete. Therefore, his hermeneutics remains a dynamic structure with which we can always question the past and our traditions. This paper seeks to show his philosophical movements within these questions

Towards a new Qur’ânic hermeneutics based on historico-critical and intertextual approaches : the case of the crucifixion of Jesus in the tafâsîr of eight muslim exegetes

Le Coran et la Sunna (la tradition du prophète Muḥammad) relatée dans les aḥâdîth (les traditions orales du Prophète) représentent la source éternelle d’inspiration et de savoir à laquelle les Musulmans se réfèrent pour agir, réagir et interagir. Par le fait même, tout au long de l’histoire musulmane, ces sources sacrées ont été à la base des relations des Musulmans avec autrui, incluant les Chrétiens. Les trois éléments majeurs de différenciation entre l’islam et le christianisme sont : la nature divine de Jésus, la trinité ainsi que la crucifixion et la mort de Jésus sur la croix. La position tranchée du Coran quant aux deux premiers points ne laisse place à aucun débat académique. Cependant, l’ambiguïté du texte coranique quant à la crucifixion de Jésus et sa mort a favorisé de nombreux débats entre mufassirûn (les exégètes du Coran). Cette thèse est une analyse textuelle des deux passages coraniques qui traitent de cette troisième différence. Pour cette étude textuelle et intertextuelle, les tafâsîr (interprétations du Coran) de huit mufassirûn appartenant à différentes madhâhib (écoles d’interprétation) et périodes de l’histoire des relations musulmanes-chrétiennes sont utilisés en combinaison avec certaines approches et méthodes récentes telles que : historico-critique et critique rédactionnelle. De plus, trois nouvelles théories développées dans la thèse enrichissent les outils herméneutiques de la recherche : la « théorie des cinq couches de sens », la « théorie des messages coraniques doubles » et la « théorie de la nature humaine tripartite ». À la lumière de ces théories et méthodes, il apparaît que l’ambiguïté coranique au sujet de la crucifixion et de la mort de Jésus est une invitation claire de la part du Coran incitant les Musulmans et les Chrétiens à vivre avec cette ambiguïté insoluble. La conclusion de cette thèse contribue directement à de meilleures relations musulmanes-chrétiennes, renforçant l’appel coranique (Coran 3:64, 103) à ces deux communautés leurs demandant de se cramponner aux points communs majeurs, d’intégrer leurs différences mineures et de consacrer leurs énergies pour une vie harmonieuse entre eux et laisser le reste dans les mains du Dieu qu’ils ont en commun.

Pluralism in economics: from epistemology to hermeneutics

The objective of this paper is to bring elements from the philosophical movement of hermeneutics and pragmatism to the discussion on methodology in economics, with a specific concern on the theory of truth. Our aim is to present the concept of the hermeneutic space, developed by the philosopher Richard Rorty, as a rational justification for pluralism in economics. We consider the hermeneutic space an interesting concept which should allow us to overcome the void left by the incapacity of epistemological theories to explain the evolution of sciences. It defends the idea that our culture, values and ways of interpreting things are what build the sciences, not any closed epistemological method. In this sense, pluralism is nothing more than letting the hermeneutic space work, without epistemological barriers, and understanding that this is desirable for the future development of economics as a science. This approach differs from all other methodological justifications for pluralism because it does not rely on any epistemological method, but assumes that the hermeneutic space can entirely fulfill the gap created by them

Dilthey: The hermeneutics of life and the universal aspirations of pedagogy

Dilthey claimed that first psychology and then hermeneutics played the foundational role for his philosophy of life, whose main practical goal is to develop a pedagogy or theory of education. Pedagogy needs help from h ethics to establish its ends, and from psychology to indicate it means. This paper intends to show the relationship between Dilthey's hermeneutics of life and his pedagogy. Dilthey's philosophy of life, in so far it adopts the hermeneutical procedure, engages in the understanding of or the search for the meaning of human socio-historical creations, by adopting a special type of relationship between parts and whole. It is exactly within this hermeneutical balance that we propose to extinguish any indication of a rupture, breach, or contradiction between the quest for universal principles of human behavior and :Dilthey's defense of the impossibility of constructing human moral tasks by means of universal principles. Dilthey began his ethics lectures at the University of Berlin in 1890. These lectures, published in 1958 by Herman Nohl in volume X of Dilthey's collected works, indicate the direction of the trajectory by which formative or social ethics are consolidated as a historical solution for reaching universal principles that can guide human purposes. This trajectory is a result of the distinctively human exercise of self-reflection, by means of which we can fulfill our destiny of manifesting and exteriorizing in time the immanent energy of the absolute spirit. We wish to show that it is possible that such a pedagogy can respect its universal task of orienting the historical development of the younger generation without directing this process by means of fixed and rigid aims.

Introduction to the Talmud : historical and literary introduction, legal hermeneutics of the talmud, talmudical terminology and methodology, outlines of talmudical ethics

by M. Mielziner. With add. notes by Joshua Bloch ...