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1. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Alireza Azadi A Critical View on Pol Vandevelde’s "A Critique of Gadamer's Critical Pluralism"
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Gadamer’s hermeneutics has met with criticism in the more than forty years since the original German publication of Wahrheit und Methode in 1960. A figure who has recently criticized Gadamer’s hermeneutics from the perspective of traditional hermeneutics is Pol Vandevelde. He published a book entitled: "The Task of the Interpreter: Text, Meaning, and Negotiation”. The first two chapters of this book, especially the second chapter, with the title “Interpretation as Event: A Critique of Gadamer’s Critical Pluralism,” is devoted to attacking some aspects of Gadamer’s philosophical hermeneutics. He has called his critiques as 'Ambiguities'. In fact, he focuses on three ambiguities: the fusion of horizons, the active role of the interpreter, and the status of language. Vandevelde’s critiques, similar to the critical views of other critics, are directed to four subjects: the problem of author's intention, the problem of objectivity, the problem of validity of interpretation, and finally the problem of relativism. Although I have examined all his three ambiguities, but because of the limitations that you have mentionedin the ‘Submission Guidelines’, I have sent you only a part of my paper. It seems to me that Vandevelde’s critiques shows that he has not adequate consideration to the foundations of Gadamer’s philosophical hermeneutics.
2. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Ella Buceniece To Remember Memory: Phenomenologically-Hermeneutical Punctuations
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At present, when we live under the duress of the speed/quantity/fleeting impressions dictatorship, no possibility avails to formulate one’s total identity in horizontal and vertical dimensions, and therefore a serious danger confronts us to loose our historical consciousness and the taste of the wholeness of life. Intrying to reach ever-new modes of acceleration, we tend to forget what is really worthwhile. Loosing of memories as to the events, emotions, places, people and things, culminates in the total loss of memory concerning Memory itself – not only as a psychological quality of remembering, but Memory as a phenomenon of life-consciousness. This leads us to the question of memory and its connections with consciousness, with being (also with the forgetting of being) with time, with the past and with the future; also with death and the wholeness of life. In the paper different understanding of memory have been considered: memory as being inphilosophy of St. Augustin, memory as Bildbewustsein in Husserl’s phenomenology and memory and narrative in W. Benjamin’s philosophy.
3. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Gaetano Chiurazzi On the Concept of “Radical Understanding”
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“Radical understanding” – an expression recalling Quine’s “radical translation” and Davidson’s “radical interpretation” – concerns that necessary presupposition of every understanding that is shown in extreme cases of indecipherability. Such a minimum content consists in understanding an existence. Indeed, Heideggerian ontological hermeneutics has weaved together understanding and existence to the point that it is possible to establish an analogy between the existential analysis and the several grades of text decipherability: the passage from the inauthentic to the authentic existence can be read as a passage from the semantic (radical interpretation) to the syntactic (radical translation) and to the ontological level (radical understanding). The level of radical understanding is the one in which the minimal content of understanding coincides with its formal condition of possibility, in which understanding is to understand an existence.
4. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Hiheon Kim Process Hermeneutics: An Aesthetic Search for Truth in Beauty
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Process hermeneutics attempts to solve the philosophical problem of the destructive effect of relativism in order to establish a common ground on which our metaphysical and ethical dialogue can be possible. In the postmodern context, we confront a very different hermeneutic task from that of modern hermeneutics. As Jean-François Lyotard characterizes postmodernity as “a war on totality,” postmodern hermeneutics criticizes the modern triumphalist rationality that claims such absolutisms as scientific objectivism, epistemological foundationalism, and moral universalism. Process hermeneutics welcomes this postmodern iconoclastic urge against modern absolutism. However, it suspects the postmodern transition from meta-narrative to local-narrative that causes a difficulty for apossible common scholarship. In the postmodern relativization, an astute thinker asks whose interpretation, whose authority, whose criteria counts, and why. This paper proposes that process hermeneutics offer an alternative understanding to our postmodern studies and dialogues.
5. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Maija Kule Hermeneutics of Contemporary Life Forms
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Different forms of life can be described making use of hermeneutical description of the life-world (Lebenswelt) the field of vision of which encompasses the changes of value systems and lifestyles. Contemporary life forms typical of Europe are: upward, forward, on the surface. Life forms display differing attitude towards space, time, universal ideas, differences, hierarchy, mind, body, causal relationships, chance, language and etc. Contemporary changes are not a string of spontaneous incidents, but a relationship of life forms where the form upward gives way to the form forward, the form on the surface following. Contemporary Europe is peculiar in none of these forms being lost or having emerged victorious. The characteristic manifestation of the life form upward is Christianity. The life form forward is typical of capitalistic ideas with the predominance of history and economical development, the main categories being progress, more and more. The majority of people in contemporary Europe live leaning forward, be a citizen and workforce. Man is perceived as a functional totality, pragmatism arepredominant in societies. Things tend to rule over man, ideals turn into ideologies. That certainly strengthens the technological and military might, but it does not form the common idea of Europe. The form on the surface finds manifestation in post-modernism, which spread up around the world. A question arises: can there appear a fourth form of contemporary life – perhaps we might call it a dimension of depth, which comes from the dialogue between civilizations?
6. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Suhhyun Park Hermeneutical Circle in the Understanding of Art
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In Truth and Method, Gadamer tries to show that the understanding of art is scientific (wissenscaftlich). But even though the understanding of art is a kind of science, it is different from natural sciences. As objects of human sciences (Geisteswissenschaft), works of art should be dealt differently than in dealing with theobjects of natural sciences. But if the understanding of art is somewhat scientific, it means that in artistic understanding there is a claim to truth which is different from such a claim as in the natural sciences. Then how can this truth be assured? The task of assuring truth in art understanding can be achieved by the hermeneutical circle. Thus, we investigated the role and significance of the hermeneutical circle in scientific understanding of art.
7. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Velga Vevere Soren Kierkegaard on the Modes of Reading and Their Hermeneutical Significance
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The theme of reading and relation to the textual production is persistent in works of the Danissh philosopher and theologian of the 19th century Soren Kierkegaard. This, in turn, is closely related to his project of existential communication. One of the decisive qualifications of the project is distance, or distancing between the self and the other. The distance makes it possible for self to reflect upon his/her own existence. Kierkegaard develops this theme in his conception of existential maeutics as opposed to the Socratic one that presupposes closing the gap between interlocutors. Important role in the process of distanciation is played by the text, as well as by specific reading practices, and Kierkegaard metaphorically speaks of the ‘good’ and ‘bad’ modes of reading. The ‘bad’ one means loosing oneself in the text, while the ‘good’ one – retaining some level of integrity of the reader. The distanciation is a theme also in reflections of French phenomenologist Paul Ricoeur, but if for him the distance is a difference within the field of language itself (as text versus discourse), then Kierkegaard takes into account mainly extratextual (ethical, religious and other) aspects, and difference is between text and reader. The present paper gives examples of ‘good’ reading practices employed by Kierkegaard in his Journals and Papers.
articles in french
8. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Petru Bejan Deleuze et la Métaphore du Nomade
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L'intention du texte ci-dessous est de suivre la manière dont la métaphore assume une condition "nomade". Je ne poursuis pas, ce faisant, une appropriation des occurrences sémantiques d'un vocable revendiqué par le discours postmoderne, encore moins lui attacher abusivement des significations étrangères ou inactuelles. Le meilleur exemple de prise en charge du "nomadisme" dans le champ métaphorique est précisément la figure classique, dans l'acception de Deleuze, du "nomade" - preuve éloquente de ce que la "chasse" à la métaphore dans le discours philosophique peut être une entreprise à la fois agréable et profitable. Quel est le sens que Deleuze attribue à son "nomade" ? Ce terme en lui-même, a-t-il une charge intensionnelle différente de celle des étymologiesconventionnelles? Est-il métaphore ou plutôt "personnage conceptuel" ? Les "figures", dans le discours deleuzien, ont-elles un statut comparable à celui des concepts? Quelle place occupent-elles vraiment dans la configuration de la philosophie de Deleuze? Quelles sont les affinités entre Deleuze et Foucault dans laperspective du motif en discussion?
9. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Annie Larivée Foucault contre l’Herméneutique de Soi
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En 1981-82 Foucault a consacré son enseignement au Collège de France à la question du souci de soi antique. À ce cours, publié en 2001, il a donné le titre énigmatique d’«Herméneutique du sujet». Ma communication vise à élucider le sens de ce titre en montrant comment les travaux généalogiques entrepris par Foucault au cours des dernières années de sa vie visaient à combattre un mode de rapport à soi dominé par l’interprétation. Mon but consiste donc à montrer que si le dernier Foucault s’est concentré sur le souci de soi antique, c’était en vue d’opposer une résistance à la tendance contemporaine à l’herméneutique de soi.
10. Proceedings of the XXII World Congress of Philosophy: Volume > 21
Sun Mira Paul Ricoeur et la Semiotique Cognitive
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