Hermeneutics (Research Methodology)

Le texte imprimé ne met jamais en suspens la matérialité de son support, c’est-à-dire qu’il ne permet jamais au lecteur de l’oublier. Le texte numérique, en revanche, dès qu’on le soustrait à ses dispositifs de lecture, met cette matérialité en suspens au point qu’on le qualifie souvent de « virtuel ». Les textes numériques possèdent pourtant une dimension matérielle qui entraîne des pratiques d’exploration inédites, qui ont un impact important sur nos habitudes culturelles et cognitives, car elles demandent un transfert de compétences de la culture des textes imprimés à la culture des textes numériques. En effet, alors que le concept de literacy identifie les compétences spécifiques demandées par le « savoir lire » et le « savoir écrire » ayant pour objet des textes manuscrits et/ou imprimés, le nouveau concept de digital literacy identifie les compétences spécifiques demandées par la culture des textes numériques. Et pour la plupart, ces compétences sont encore à explorer. Pour mener cette réflexion à son terme, il est donc indispensable de prendre en compte « la matérialité propre du numérique » (Doueihi, 2011) afin de comprendre son impact sur les nouvelles pratiques de production et d’interprétation des textes. Par exemple, la possibilité d’exploiter les textes à travers une analyse automatique des données dépend strictement de la nature particulière de la matière numérique : c’est ici que l’on peut constater l’impact que la matière peut avoir dans toute approche du texte. En outre, en considérant l’interaction entre la matière du support et les pratiques de l’exploitation, les textes numériques rendent visible l’ensemble des liens intra- et inter-textuels dont se compose un texte, c’est-à-dire leur propre textualité, ce qui permet de parler de textures numériques. Nos réflexions sur la matérialité des supports, ses transformations et ses enjeux lors du passage de la culture des textes imprimés à la culture des textes numériques, s’appuient sur l’article de Louis Hjelmslev intitulé La stratification du langage (1954). En proposant un modèle stratifié du texte issu de cette réflexion, et en l’appliquant à l’analyse des textes traditionnels et numériques, on pourra enfin replacer les pratiques dont les textes font l’objet et les matières dont ils sont constitués au sein même de l’objet textuel.

Сборник создан на основе материалов, представленных на международной научной конференции «Кусковские чтения. Аксиологическое пространство русской словесности: традиции и перспективы изучения», прошедшей в Московском государственном институте культуры и Российском научно-исследовательском институте культурного и природного наследия имени Д.С. Лихачева 3–6 октября 2019 г. при поддержке Российского фонда фундаментальных исследований (проект № 19-012-20087\19). В издании рассматриваются центральные проблемы русской аксиологии, традиции и перспективы их изучения. Главное внимание уделяется основным проблемам поэтики и истории древнерусской и современной литературы, текстологии, лингвистики, лингводидактики, межкультурной коммуникации. Сборник предназначен для преподавателей, аспирантов, студентов-филологов, культурологов, теологов, историков, а также для всех интересующихся проблемами аксиологии русской словесности.

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.

In Another Philosophy of History, J.G. Herder claims that his aim is not to compare and judge different cultures, but merely to describe and explain how each came into being and thus to adopt the standpoint of an impartial observer. I argue, however, that there is a tension between Herder's understanding of his own project—his stated doctrine of historicism and cultural relativism—and the way in which it is actually put into practice. That is, despite Herder's stated aims, he is nevertheless unable to avoid justifying premodern forms of life and making context-transcending evaluative judgments in the process of trying to understand cultures on their own terms and holding them up as exemplars vis à vis the Enlightenment. This tension presents the challenge of accounting for it in the most charitable and illuminating way. I argue that this goal can be achieved by appealing to the resources of the philosophical hermeneutics of Hans-Georg Gadamer, which enables us to disclose two enabling conditions for Herder's project of which he was not explicitly aware, viz., the internal connection between understanding and justification and the enabling character of prejudice as the condition for the possibility of understanding as such. In Another Philosophy of History, J.G. Herder develops a distinctive methodology for historical inquiry that poses a challenge to his Enlightenment contemporaries on the grounds that their methods radically distort and, as a result, fail to genuinely understand and learn from premodern cultures and civilizations. Against the assumptions of cultural superiority of Enlightenment historians, based on a historical narrative of linear progress which posits the Enlightenment as history's terminal point, Herder argues that no such comparative, context-transcending evaluative judgments can be made since every culture has to be understood on its own terms and evaluated on the basis of the criteria internal to each. By situating cultures within their own historical context, therefore, we can come to understand and appreciate the particular virtues distinctive of each. As such, according to Herder's historicism, the aim is not to compare and judge different cultures, but rather to describe and explain how each came into being; that is, to adopt the standpoint of an impartial observer in order to avoid the hubris of Enlightenment historians on the one hand, and the tendency to overly romanticize and 'pick favorites' among premodern cultures, on the other.

"Carter's music poses struggles of opposition, for instance in timbre (Double Concerto), space (String Quartet No. 3) or pulse (String Quartet No. 5). His preference for the all-interval tetrachords, 4–Z15 [0, 1, 4, 6] and 4–Z29 [0, 1, 3, 7], is also well known. From these facets of Carter's music, I develop a narrative interpretation of his Petrarch sonnet–inspired solo flute piece, Scrivo in Vento (1991). Specifically, I forge narrative pathways by imagining the two tetrachords as active agents opposed in competition. Previous Scrivo analyses (Capuzzo 2002; Childs 2006) stress continuity by revealing Q-transforms and common-note voice leading between the tetrachords. While acknowledging such features, my analysis emphasises oppositional struggle by tracing the tetrachords as separate entities which cooperate and conflict as they manoeuvre to outdo each other.

The analysis advances three theses: (1) it guides listening to and reading Scrivo in a way which resonates with Carter's concern for the aesthetics of oppositional struggle, his choice of a sonnet as inspiration and his affinity for all-interval tetrachords; (2) it shows that music-analytical detail can be organised into dramatic narratives by (a) projecting dramatic roles onto categories asserted by a formal theory and (b) treating the formal theory's relations metaphorically as actions performed by each role as the musical work unfolds; and (3) it shows how detailed pc-set analysis can support a Heraclitean view of music: a flux of opposing forces seeking and resisting unity."

Inspiracją do napisania dla pedagogów książki, która obejmowałaby szeroko rozumiany dyskurs humanistyczny, jest moje wieloletnie zainteresowanie koncepcją francuskiego psychoanalityka Jacquesa Lacana i osobiste przekonanie
o konieczności podejmowania dyskursów dotąd słabo akcentowanych w naukach pedagogicznych. Siłą rzeczy psychoanaliza stała się podstawą moich rozważań
prowadzonych w obszarze dyskursu pedagogicznego ze szczególnym uwypukleniem potrzeby konstruowania alternatywnych metod wychowawczych, ujmowanych
w perspektywie kompetencji psychoanalitycznych. Interpretacje przeze mnie podejmowane są próbą odpowiedzi na pytania, czy i w jaki sposób psychoanaliza może odgrywać rolę w praktyce i teorii pedagogicznej jako alternatywa szeroko
rozpopularyzowanych tak zwanych „technik siebie” oraz zakładanej poprawności komunikacyjnej, często ograniczanej do przyswajania zasad asertywności oraz umiejętności interpersonalnych opartych na koncepcji bezkonfliktowości i jednoznaczności. Ujawniająca się w dyskursie społecznym groźba zawłaszczania prawa do jednoznaczności osądów wykluczających dwoistości kulturowego dziedzictwa
powinna konstytuować sprzeciw wobec promowania bylejakości, ujętej w ironicznym sloganie mającym bronić „większość” przed „panowaniem wykształciuchów”.
Sloganem używanym do wywoływania konfliktów, antagonizowania środowisk (również szkolnego, gdyż wykształciuchów dla uczniów reprezentują nauczyciele) oraz przekonania, że rozwój niekoniecznie musi służyć dobru „obywatela”. Dyskurs psychoanalityczny, zwłaszcza po przewrocie językowym związanym ze strukturalizmem, daje szansę obrony przed zawłaszczającym i ograniczającym
podmiot uproszczonym dyskursem społecznym, którego propagowanie i asymilowanie przez podmiot jest równoznaczne z podporządkowaniem się interesom
władzy - pozostawiając na marginesie poznania podmiotu, gdyż ta ostatnia dla władzy jest niebezpieczna. Można by powiedzieć, im więcej wiedzy podmiotu - tym władza będzie miała mniejsze pole do manipulacji. Tym samym: psychoanaliza
wydaje się być nośnikiem upowszechnienia idei „przebudzenia” rozumianego jako strategia rozwojowa, odbierająca alibi promowania zarówno radykalizmów dyktujących jednoznaczność jako ideologiczną prawdę, jak i umiarkowanego
godzenia się na bylejakość, która tym radykalizmom sprzeciwić się nie potrafi. Psychoanaliza jest nauką o życiu, które toczy się wobec niejednoznaczności, dwoistości, oksymoroniczności czy wreszcie ambiwalencji samego człowieka. Istotą problemu staje się „racja stanu podmiotu” - wyznaczająca poznanie własnego
pragnienia oraz pragnienia Innego, by w wyłaniającej się różnicy ulokować swój brak i wobec niego rozwijać własną strategię rozwoju, odporną również na manipulację
Innego. Pomimo tego, celem moich rozważań nie jest promocja emancypacji rozumianej jako nieustające spełnianie i rozwój Ja, ale ukazanie podmiotu i jego związku z Innym oraz Prawem, które Inny reprezentuje. Emancypacja ma znaczenie o tyle, o ile pozwoli wyzwolić podmiot od ograniczeń w rozumieniu własnego braku i uwolnieniu od pozornej jednoznaczności, która ułatwia Innemu bezkarną manipulację. Kolejnym celem moich interpretacji jest ukazanie pewnego sposobu - kolokwialnie mówiąc, „użycia psychoanalizy” - do tworzenia alternatywnych kompetencji wychowawczych, konfrontujących podmiot z jego brakiem, które zarazem pozwolą podmiotowi dokonać wyboru postępowania z tym brakiem. Książka ta ukazuj e również, j ak niebezpieczna staj e się groźba popularyzowania uproszczonych metod komunikacyjnych (nazwanych tu socjotechnikami), które prowadzić będą do budowania komunikacji opartej na manipulacji.
Fakt, że jestem praktykującą psychoanalityczką, świadomie pozostawiłam na marginesie pracy. Psychoanaliza jest dla mnie źródłem inspiracji, otwierającej możliwości interpretacyjne mało znane w obszarze pedagogiki, psychologii i filozofii.
Tym samym dla czytelnika widoczny będzie wątek psychoanalizy Lacanowskiej, prowadzący mnie przez rozważania na temat podmiotu, pragnienia, braku, oporu, narcyzmu, przeniesienia, fantazmatu, ale także współczesnej fenomenologii francuskiej. Psychoanaliza jest doświadczeniem, które uzmysławia obecność prawa symbolicznego oraz pewnego rodzaju impulsu etycznego ukazującego egzystencję podmiotu w odmiennej niż przyjęto zwyczajowo perspektywie, gdyż akcentuje znaczenie braku, dwoistości, niespełnialności pragnienia podmiotu. Doświadczenie praktyki psychoanalitycznej (nierzadko teraz uznawanej za intelektualną
rozrywkę) nader jaskrawo odsłania bezradność człowieka, potencjalnie dysponującego wszelkiego rodzaju kompetencjami komunikacyjnymi w rzeczywistości rozbijającymi się o mury milczenia, za którymi skrywa się Inny i jego pragnienie „pożądane” przez podmiot.

Der hier vorgelegte Katalog bietet eine Zusammenstellung verschiedener Kriterien für die Analyse von Schulbuchtexten und Schulbüchern. Er beansprucht dabei keine Vollständigkeit oder um­fassende Geltung. Vielmehr ist er als eine Art Handreichung oder Leitfaden gedacht, der belie­big ergänzt und verändert werden kann, so dass er für das eigene Forschungsvorhaben hand­habbar wird. Die Kriterien sind in Frageform formuliert und in Modulen zusammenge­fasst, die jeweils auf einem spezifischen oder mehreren verwandten methodischen Ansätzen basieren. Die einzelnen Module eignen sich für unterschiedliche Phasen der Analyse und de­cken das Spektrum von quantitativen, qualitativen, hermeneutischen und semiotischen Her­angehens­weisen ab.

This article examines five common misunderstandings about case-study research: (a) theoretical knowledge is more valuable than practical knowledge; (b) one cannot generalize from a single case, therefore, the single-case study cannot contribute to scientific development; (c) the case study is most useful for generating hypotheses, whereas other methods are more suitable for hypotheses testing and theory building; (d) the case study contains a bias toward verification; and (e) it is often difficult to summarize specific case studies. This article explains and corrects these misunderstandings one by one and concludes with the Kuhnian insight that a scientific discipline without a large number of thoroughly executed case studies is a discipline without systematic production of exemplars, and a discipline without exemplars is an ineffective one. Social science may be strengthened by the execution of a greater number of good case studies.

This article explores the concept of transdisciplinarity as a cultural endeavor. It centers on the concept of transdisciplinary hermeneutics, as a form of contextualizing science in the framework of cultural ideas, subjective experiences of the researchers involved in the research process, and of imagination and the artful creation of possible new realities. The concept is rooted in the work of Basarab Nicolescu and the Paris based CIRET, the " Centre International de Recherches et Études Transdisciplinaires. " In this approach, reality is seen as complex and multilayered, and cannot be known only through the lens of modern science. Philosophy, art and subjective experience are essential and complementary ways of knowledge production that provide context to scientific knowledge, giving it meaning and perspective. To be able to engage in transdisciplinary hermeneutics, researchers need to complement cognitive knowing with embodied and enacted knowing. They as well need to combine the formal and science-based language of what is seen and measured, with the poetic, polyphonic and metaphorical language of what is unseen but sensed, felt and envisioned. The article finally sketches the importance of two competencies that transdisciplinary researchers need to acquire, the competencies of mindfulness and of transdisciplinary dialogue of knowledges.

Le seguenti riflessioni hanno un fine teorico-pratico: imparare a trattare adeguatamente i due giudizi in cui si articola la decisione del giudice. Esse nascono da un’esperienza personale, che forse può essere utile comunicare. Nel corso della mia attività di giudice penale, ho notato che, sebbene la differenza concettuale tra giudizio probatorio e giudizio sussuntivo sia alquanto chiara, grazie alla netta differenza di senso delle quaestiones che essi mirano a risolvere, nondimeno tali giudizi interferiscono variamente tra di loro, in modi non sempre afferrabili. In particolare, in diverse occasioni mi sono trovato disorientato, in quanto ciò che credevo di star facendo o di aver fatto in funzione sussuntiva (in fase di istruzione, di deliberazione o di motivazione1) mi sembrava servire, al contempo, a fini probatori, o viceversa. Donde il desiderio di comprendere se queste interferenze siano di vari tipi, quali sono le loro cause, se siano tutte patologiche, se siano in parte evitabili e così via. D’altro canto, nello svolgimento dell’indagine, mi propongo di resistere alle opposte, diffuse tentazioni di far valere visioni astratte dell’attività del giudice o semplici intuizioni professionali: tentazioni parimenti incompatibili con un’aspirazione davvero teorica. Così, il contributo che vorrei offrire costituirà l’esito di un percorso graduale, articolato nei seguenti passaggi. Nel § 1, indicherò i principali fattori di complicazione del rapporto tra prova e sussunzione e cercherò di mostrare il carattere in buona misura apparente della problematicità che ne deriva. Nel § 2, sulla scorta di tale analisi preliminare, suddistinguerò in due tipi le principali tesi formulate sul nostro rapporto, tesi sovrappositive e tesi discretive. Nel § 3, col corredo di vari esempi tratti dal processo penale, proverò a sviluppare una delle tesi discretive, quella dell’Ermeneutica Giuridica Continentale, che tratta prova e sussunzione come attività di giudizio e si interessa al loro svolgimento naturale. Nel § 4, infine, ricapitolerò in forma poco più che stenografica i risultati dell’intera indagine.

‫ال‬ ‫قيم‬ ‫الفلسفية‬ ‫فى‬ ‫قصتي‬ " ‫الشهيد‬ " ‫و‬ " ‫أ‬ ‫نا‬ ‫الموت‬ " ‫ال‬ ‫تين‬ ‫قصير‬ ‫لتوفيق‬ ‫الحكيم‬ (‫اسة‬ ‫در‬ ‫هرمني‬ ‫و‬ ‫طي‬ ‫ق‬ ‫ية‬ ‫أد‬ ‫ب‬ ‫ية‬) ‫حبث‬ ‫احلكومية‬ ‫اإلسالمية‬ ‫اهلل‬ ‫هداية‬ ‫يف‬ ‫شر‬ ‫جامعة‬ ‫اإلنسانية‬ ‫العلوم‬ ‫و‬ ‫اآلداب‬ ‫كلية‬ ‫إىل‬ ‫مقدم‬ ‫تا‬ ‫جاكر‬ ‫األوىل‬ ‫اجلامعية‬ ‫الدرجة‬ ‫على‬ ‫احلصول‬ ‫ملتطلبات‬ ‫استكماال‬ (S.Hum) ‫إعداد:‬ ‫حسن‬ ‫التسجيل:‬ ‫قم‬ ‫ر‬ 1110021000111 ‫وآدابها‬ ‫بية‬ ‫العر‬ ‫اللغة‬ ‫قسم‬ ‫اإلنسانية‬ ‫والعلوم‬ ‫اآلداب‬ ‫كلية‬ ‫تا‬ ‫جاكر‬ ‫الحكومية‬ ‫اإلسالمية‬ ‫اهلل‬ ‫هداية‬ ‫يف‬ ‫شر‬ ‫جامعة‬ 6102 ‫م‬ / 0341 ‫ه‬

Phronetic organizational research is an approach to the study of management and organizations focusing on ethics and power. It is based on a contemporary interpretation of the Aristotelian concept phronesis, usually as ‘prudence’. Phronesis is the ability to think and act in relation to values, to deliberate about ‘things that are good or bad for humans’ in the words of Aristotle (1976:1140a24–b12). Phronetic organizational research effectively provides answers to the following four value-rational questions, for specific problematics in management and organization studies: 1. Where are we going with this specific management problematic? 2. Who gains and who loses, and by which mechanisms of power? 3. Is this development desirable? 4. What, if anything, should we do about it?

The defects and blank spaces of language are a challenge for any theology that sees itself as a linguistic reflection of faith. If theology pretends to speaking with any philosophical relevance, it must respect these gaps. Hermeneutics and deconstruction offer philosophical ways of analysing these linguistic gaps present in theology. In this way, they can integrate the linguistic turn of philosophy into theology. The hermeneutical theology of the 20th century is at an impasse. Insofar as deconstruction carries critically different elements of the linguistic philosophy of hermeneutics forward, it provides theology with new opportunities to reflect on its own linguistic structure.

The Aalborg Project may be interpreted as a metaphor of modern politics, modern administration and planning, and of modernity itself. The basic idea of the project was comprehensive, coherent, and innovative, and it was based on rational and democratic argument. During implementation, however, when idea met reality, the play of Machiavellian princes, Nietzschean will to power, and Foucauldian rationality-as-rationalization resulted in the fragmentation of the project.

This study examined the extant higher education literature on the development of professional identities (PID). Through a systematic review approach 20 articles were identified that discussed in some way professional identity development in higher education journals. These papers drew on varied theories, pedagogies and learning strategies; however, most did not make a strong connection to PID. Further research is needed to better understand the tensions between personal and professional values, structural and power influences, discipline versus generic, and the role of workplace learning on PID.

Ancient rhetorical tradition discussed the possible semantic discrepancy between the written words (scripta) and writer’s intention (voluntas). In the case of such discrepancy, the intended meaning of an author was usually preferred to the lexical/syntactic meaning of a text. The debate about the hermeneutical importance of authorial intention continues in modern hermeneutics. There are those for whom the meaning of a text is isomorphic with authorial intention, and those for whom the meaning of a text is completely independent from authorial intention. In comparison with these extreme positions, Augustine seems to hold a middle ground. He has both hermeneutical and theological reasons for avoiding the one-sided extremes.
Augustine defends the importance of human authorial intention as an undeniable factor not only in the existence of the signa data (i.e., words/sentences as intentional signs), but partially also in the establishment of their meaning(s). Nevertheless, he postulates certain restrictions to the human authorial intention in determining the meaning(s) of scriptural texts. Accordingly, this paper investigates these restrictions or qualifications that Augustine postulates for the acknowledged hermeneutical role of authorial intention. I will argue that, for Augustine, there were primarily two reasons for defending a limited role of (the human) authorial intention in interpretation of the Scriptures.
1. The Scriptures as a double-authored text (i.e., a text authored by God and humans) prevent the human authorial intention from being the ultimate hermeneutical criterion.
2. To equate the human authorial intention with the meaning of a text would tie the meaning of the canonical texts to the past history and may eliminate the possibility of Christological interpretations of the Old Testament.

This essay focuses on the explanation of an interpretive methodology of image comparison in terms of a sociology of knowledge. Initially, specific assumptions on the inner, syntagmatic structure of single images, are not considered groundbreaking. The methodological point of origin and reference is moreover the given fact of images within the life-world, which are always generated, viewed and interpreted in the context of already well established images. The main idea in a mundane-phenomenological sense (Schütz), is the direct depictive reconstruction of decisions on design and action, by means of extensive image comparison. As a result, possible objective perceptions of an image can be explicated and contribute to the construction of theories. Accordingly, the usual attribution of significance through language as primary act of interpretation, is replaced by specifically arranged image samples, sequences and contrasts in the context of figurative hermeneutics.

At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. In what follows, we will try to resolve Gerring’s paradox and help case study research gain wider use and acceptance.

The Bhagavad Gita is a holy scripture of the Hindu Religion and a section of the Mythological Epic Mahabharatha. This text ascribes to the philosophical discourse between Krishna and the Great Pandava warrior Arjuna which took place at the Kurukshetra battlefield. The role played by Krishna in the Mahabharata war is not just being Arjuna’s charioteer, but also a guide who urges Arjuna for to maintain his righteous disposition and justful thoughts. In the present study, there has been an attempt made to trace out the educational implications from the perspective of Krisha as an ideal teacher and Arjuna as dutiful student through a hermeneutic approach. Sixty three verses of Bhagwad Gita have been drawn and implications have been drawn out that are relevant in the current teaching learning practices. The analysis reveals that the philosophy of the Bhagavad Gita has great potential to address the some of the crucial aspects of Education.

Die vom Menschen verursachte globale Naturkrise fordert die Frage nach dem Verhältnis von Mensch und Natur seit längerem heraus. Zur Debatte steht auch der revisionsbedürftige Einfluss biblischer Dogmen („Macht euch die Erde untertan“) auf naturvergessene Lebens orientierungen und Verhaltensweisen. Die wechselseitige Übersetzungsarbeit dieses Buches verbindet heutige Naturethik mit einer Neulektüre der Schöpfungserzählung von Genesis 1 und eröffnet einen Dialog zwischen bibelbezogener Frömmigkeit und säkularer Naturethik, der auch in religionsphilosophischer Hinsicht wesentlich über das traditionelle Gottesverständnis hinausgeht. Der Brückenschlag führt im Rahmen einer nachmetaphysischen Gott-Bezogenheit zu einem Neuverständnis der Natur als Schöpfung und des Menschen
als kohabitatives Naturwesen, das trotz seiner Fragwürdigkeit und Prekarität im stets erneuerungsbedürftigen Schöpfungsvertrauen fähig ist, mit Lust und Freude seine fundamentale Verantwortung für die naturgegebenen und von ihm bedrohten Lebensgrundlagen achtsam und dankbar wahrzunehmen.

Revisions to the Greek NT in NA28 are restricted to the Catholic Epistles—the product of the Münster Institute’s ongoing work on the Editio critica maior. The text of the rest of the NT remains unaltered. The updated manuscript data, however, spans the apparatus of the entire NT and signals a new day for its textual history. The revised correctors of the Apocalypse in Codex Sinaiticus make the point. The proposed revisions have direct and far-reaching implications for the book’s textual history. Corrections once placed in the fourth through sixth centuries now occupy the seventh. The changes appear slight, even inconsequential—“touch ups” in support of the task of reconstruction. The clarification and re-dating of the correctors, though, represent a material shift with instant repercussions. The inclusion of new and additional witnesses—alongside of and in juxtaposition to the corrections—further portend altered textual alignments and disclose forgotten chapters in the history of textual criticism. The clarity of the new data also facilitates an examination of their limitations and unclutters the landscape for renewed textual research. The stage is set for a reappraisal of the Apocalypse’s textual history.

This is chapter 7 of the multi-authored book, Forged From Reformation: How Dispensational Thought Advances the Reformed Legacy, published by SCS Press and released in celebration of the 500th anniversary of the Protestant Reformation.

The chapter demonstrates the irony and inconsistencies of Martin Luther's application of literal hermeneutics as he essentially dismissed the historicity of any prophecy given to national Israel. Thus, Luther held to an unbalanced application of the grammatical-historical hermeneutic. As such, Luther applied an allegorical interpretive methodology, which he inherited, to key texts ultimately justifying his radical anti-Semitism during the end of his otherwise heroic life.

In this paper we argue that the use of the communicative theory of Jürgen Habermas in planning theory is problematic because it hampers an understanding of how power shapes planning. We posit an alternative approach based on the power analytics of Michel Foucault which focuses on ‘what is actually done’, as opposed to Habermas’s focus on ‘what should be done’. We discuss how the Foucauldian stance problematises planning, asking difficult questions about the treatment of legitimacy, rationality, knowledge and spatiality. We conclude that Foucault offers a type of analytic planning theory which offers better prospects than does Habermas for those interested in understanding and bringing about democratic social change through planning.

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the Reformation, a struggle that reaches crisis proportions in the 20th century. On the one hand, this crisis is mollified by Heidegger's hermeneutical phenomenology, which argues that we are always already in a meaningful relationship to the objects of the world. On the other hand, this crisis is exacerbated when phenomenology, structuralism, and aesthetic theory directly make meaning into an object of study. . . . . . . . . These historical developments culminate with the psychoanalyst Jacques Lacan, whose non-hermeneutical phenomenology delimits a cause of meaning said to be closely linked to the core of subjectivity. Intriguingly, Lacan's work reveals meaning to be sexual in nature. By integrating his notion of sexual difference with his work in discourse theory and topology, this book demonstrates how the subject's struggle with meaning can be suspended.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENERAL DESCRIPTION: Broadly speaking, the majority of books on Jacques Lacan focus on the earlier periods of his career. They also tend to target the psychoanalytic clinical community, or else discuss his work in various political, social, and cultural contexts. But in almost all cases these books refrain from a detailed exegesis of his actual texts. They instead prefer to comment on his theoretical apparatus as a whole before turning to its practical implications. . . . . . This book positions itself against this grain. Firstly, it closely analyzes some half-dozen key Lacanian texts. This analysis is organized under a single thematic – the question of meaning – in order to advance the reader's understanding of the trajectory of Lacan's thought across his entire career, as well as to promote the book's thesis that the field of meaning can be suspended. Accordingly, an initial chapter takes up the hermeneutical tradition from Flacius onward. This is then supplemented by a chapter which surveys phenomenological, structuralist and aesthetic theories of meaning and their differing methods of textual analysis. Together these two chapters provide a unique context for the sustained analysis of Lacan's texts which begins in the third chapter, an analysis that forms the bulk of the book's content. This contextualization potentially widens the book's appeal to any scholar wishing to explore his relationship to those textual objects he interacts with on a daily basis. And because this book assumes the reader has little to no familiarity with Lacan, the reader will find patient explanations of the basics of his theories before slowly being led up to the more difficult theories of his late years. Again the argument is that Lacan has something to offer all scholars. His work is not just reserved for psychoanalysts. . . . . . It is with his late theories that the serious student of Lacan will find the book's most original contribution. For in the fourth chapter a detailed account is provided of how Lacan derived his infamous formulae of sexuation from Aristotelian logic. These formulae are then extensively discussed against the backdrop of interpretive theory and textual analysis, showing how these formulae capture much more than just the difference between the sexes. Strikingly, this difference is also found to run through meaning itself, something the final chapter aims to demonstrate. It does this by amalgamating three key components of late-Lacan: sexuation, discourse theory and his use of topological spaces. This amalgamation is a first in the literature. But this amalgamation is not just useful in demonstrating the book's thesis. It further suggests how seemingly divergent aspects of late-Lacanian theory can be made to work together.

1. The article surveys the arc of Heidegger's work and argues for its unity by discussing three texts: GA 56, Sein und Zeit (with GA 24), and Beiträge. He rightly calls Heidegger's transition from his earlier approach (focused on Existenz as Transzendenz) to his later approach (focused on Existenz as Ereignis) by the title die Wende and not die Kehre. 2. As phenomenology, Heidegger's work is exclusively a hermeneutics of meaning, both (1) the meaning of things (das Anwesen des Anwesenden) and, more importantly, (2) what is responsible for the meaning of things (viz., das Anwesenlassen, GA 14: 45.28-30). Heidegger gives this Anwesenlassen various names: die Lichtung, das Offene, das Da, das Ereignis, etc., all of which he identifies with Existenz, the Da of Da-sein. 3. Existenz-as-the-clearing is not something separate from us but rather is our Wesen, our way-of-being. It is our facticity: what each of us cannot not be. Heidegger has a host of names for describing the structure of this existential "cannot-not-be," for example: • Geworfenheit: we are thrown into Existenz-as-die-Lichtung • Ausstehen: we cannot not sustain Existenz-as-die-Lichtung • Anspruch: we are claimed by Existenz-as-die-Lichtung • Ereignis: we are appropriated into Existenz-as-die-Lichtung 4. None of these terms, including Ereignis, names a chronological event. All of them name our existential-ontological structure-which we can personally-existentielly make our own within chronological time by what Heidegger called the act of resolve or, later, the Einkehr in das Ereignis. 5. The unity running through Heidegger's oeuvre, both early and late, is that Existenz-as-the-clearing is responsible for the meaningfulness of things (i.e., das Sein des Seienden). The Wende of the 1930s underscores the facticity that Heidegger had already established in Sein und Zeit, namely that no one "throws open" the clearing sua sponte et ex nihilo. Rather, we experience ourselves as thrown open (Geworfenheit) and thus as appropriated into our essence as the clearing (Ereignis).

The last three decades have seen a growing awareness that the planet Earth and human civilizations might be much more threatened by extraterrestrial objects than previously thought. It has been suggested on many occasions that the course of human prehistory has been remarkably shaped by big meteorite impacts, airbursts of meteoroids, or the load of the atmosphere with cosmic dust. Myths and motifs are interpreted to encode information of such events. This article brings to the fore a series of essential methodological steps which may strengthen such interpretations.

Die Stoßrichtung von Gadamers Antwort auf den Historismus bleibt in der Forschung ein umstrittenes Thema: Während seine philosophische Hermeneutik einerseits beschuldigt wird, lediglich die Aporien des Historismus zu radikalisieren, sehen andere in ihr die endgültige Überwindung der Problematik. Dieses Essay zeichnet die Linien von Gadamers Kritik anhand einer konkreten, aber heute weitgehend vergessenen Auseinandersetzung mit einer zeitgenössischen Gestalt des Historismus nach. Die sogenannte Problemgeschichte des Neukantianismus diente Gadamer nämlich schon in den 1920er Jahren, aber auch in Wahrheit und Methode (1960) als Folie, um sein Verhältnis zum Historismus zu klären. In einem ersten Schritt wird mit Nicolai Hartmann der meist ungenannte Gegner Gadamers identifiziert. In einem zweiten Schritt wird Gadamers Kritik an Hartmann rekonstruiert, die seine Position als einen Historismus zweiten Grades verständlich macht.

The nature of Gadamer’s response to the challenge of historicism remains a controversial issue. While some scholars claim that his critique only leads deeper into the aporia of historicism, others credit him with overcoming the problem. This essay will elucidate Gadamer’s response to historicism by examining his nearly forgotten critique of a contemporary version of historicism, namely, neo-Kantian Problemgeschichte. As early as the 1920s and again in Truth and Method (1960), Problemgeschichte served as Gadamer’s counterexample by which his own response to historicism was discussed. First, this essay will identify the mostly anonymous addressee of Gadamer’s critique as Nicolai Hartmann. And second, it will give an account of Gadamer’s critique of Hartmann in order to reveal Gadamer’s position as a kind of second-degree historicism.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

This updated and expanded edition is a unique examination of qualitative research in the social sciences, raising and answering the question of why we do this kind of investigation. Rather than providing instructions on how to conduct qualitative research, The Science of Qualitative Research explores the multiple roots of qualitative research – including phenomenology, hermeneutics, and critical theory – in order to diagnose the current state of the field and recommend an alternative. The author argues that much qualitative research today uses the mind–world dualism that is typical of traditional experimental investigation, and recommends that instead we focus on constitution: the relationship of mutual formation between a form of life and its members. Michel Foucault’s program for “a history ontology of ourselves” provides the basis for this fresh approach. The new edition features updated chapters, and a brand new chapter which offers a discussion on how to put into practice Foucault’s concept.