John B. Thompson's collection of translated essays forms an illuminating introduction to Paul Ricoeur's prolific contributions to sociological theory.
Introduction to the Human Sciences carries forward a projected six-volume translation series of the major writings of Wilhelm Dilthey (1833-1911)--a philosopher and historian of culture who has had a strong and continuing influence on twentieth-century Continental philosophy as well as a broad range of other scholarly disciplines. In addition to his landmark works on the theories of history and the human sciences, Dilthey made important contributions to hermeneutics and phenomenology, aesthetics, psychology, and the methodology of the social sciences. The Selected Works will make accessible to English-speaking readers the full range of Dilthey's thought, including some historical essays and literary criticism. The series provides translations of complete texts, together with editorial notes, and contains manuscript materials that are currently being published for the first time in Germany. This volume brings together the various parts of the Introduction to the Human Sciences published separately in the German edition. Rudolf Makkreel and Frithjof Rodi have underscored the systematic character of Dilthey's theory of the human sciences by translating the bulk of Dilthey's first volume (published in 1883) and his important drafts for the never-completed second volume.
The human sciences established and developed in the nineteenth century have slowly disintegrated. It is an ironic end. It was in the name of the greater legitimacy of more universal psychological criteria that its architects disavowed the traditional theological standard for valuing and evaluating human words and deeds. With hindsight, we can see that universality was indeed gained, but only at the cost of alienating any sense of common legitimacy. Harold Bloom, defending the canon largely in the humanising, 'moral sense' convention of critics operating since Matthew Arnold, has resolutely maintained the common legitimacy of aesthetic value against the claims of particular interest groups. But the very universality attached to aesthetic value is at odds with the world of common sense, and thus lies at the root of the problem. To complicate matters, this universality has been understood as a traditional criterion. A more radical treatment of the subject is needed. This study begins by surveying the field of modern hermeneutics. Noting its repeated crises of self-legitimisation, it traces these to circular beliefs bequeathed by Romanticism that human nature is self-begetting, and can thus be known intimately and autonomously. After providing a historical overview of how human nature had been understood, the focus shifts to the attack in Coleridge's Biographia Literaria on Wordsworth's 1802 Preface to Lyrical Ballads, and to a reading of some key Romantic texts. It reads Coleridge's famous definition of the imagination as an attack on Romantic hermeneutics, rooted in the traditional view that man has been created in Imago Dei.
English summary: C. Matzavinos advocates the unity of the scientific method and defends it against the claim to autonomy made by the human sciences. He shows how materials that are 'meaningful', more specifically human actions and texts, can be adequately dealt with by the hypothetico-deductive method, the standard method used in the natural sciences. The hermeneutic method is not an alternative method aimed at the understanding and the interpretation of human actions and texts, but it is the same as the hypothetico-deductive method applied to meaningful materials. The central thesis is, thus, that there is no fundamental methodological difference between natural sciences, social sciences and humanities. The English edition of this work was published by Cambridge University Press. German description: C. Mantzavinos stellt dem Autonomieanspruch der Geistes- und Sozialwissenschaften die These der Einheit der wissenschaftlichen Methode gegenuber. Er zeigt, wie Material, das 'sinnhaft' ist, vor allem menschliche Handlungen und Texte, mit Hilfe der hypothetisch-deduktiven Methode - der gangigen Methode der Naturwissenschaften - erfasst werden kann. Die hermeneutische Methode ist nichts anders als die auf sinnhaftes Material angewendete hypothetisch-deduktive Methode. Sowohl menschliche Handlungen im allgemeinen als auch Ergebnisse solcher Handlungen, vor allem Texte, sind, obwohl sinnhaft, mittels der hypothetisch-deduktiven Methode gut erfassbar. Der Autor zeigt, dass Sinnzusammenhange sehr oft in Wirkungszusammenhange transformierbar sind und daher nomologisch durchleuchtet werden konnen. Auch in denjenigen Fallen, in denen diese Transformation nicht moglich ist, kann man die hypothetisch-deduktive Methode anwenden: Man kann Hypothesen formulieren, die dazu dienen, den entsprechenden Sinnzusammenhang zu rekonstruieren, und dann aufgrund des verfugbaren empirischen Materials uberprufen, welche der angebotenen Hypothesen zutreffend sind. Bei Rekonstruktionen, wie bei der Feststellung von Einzeltatsachen im allgemeinen, fungieren bestimmte singulare deskriptive Aussagen gerade in dem Sinne als Hypothesen, dass man nach Grunden fur ihre Wahrheit sucht. Somit brauchen auch diejenigen Disziplinen, die sich mit wissenschaftlichen Problemen der Rekonstruktion von Sinnzusammenhangen befassen, die Orientierung ihrer Tatigkeit an der Wahrheitsidee nicht zugunsten anderer Ideale und regulativer Ideen zu opfern. Mantzavinos hat eine naturalistische Hermeneutik entwickelt, die in der Lage ist, Sinnprobleme adaquat zu losen. Das Buch ist der wichtigste neuere Beitrag zur Analyse dieser Probleme, den ich bisher gesehen habe. Es ist unentbehrlich fur jedes Seminar uber Probleme der Hermeneutik.Hans Albert, Heidelberg
Fredrik Svenaeus' book is a delight to read. Not only does he exhibit keen understanding of a wide range of topics and figures in both medicine and philosophy, but he manages to bring them together in an innovative manner that convincingly demonstrates how deeply these two significant fields can be and, in the end, must be mutually enlightening. Medicine, Svenaeus suggests, reveals deep but rarely explicit themes whose proper comprehension invites a careful phenomenological and hermeneutical explication. Certain philosophical approaches, on the other hand - specifically, Heidegger's phenomenology and Gadamer's hermeneutics - are shown to have a hitherto unrealized potential for making sense of those themes long buried within Western medicine. Richard M. Zaner, Ann Geddes Stahlman Professor of Medical Ethics, Vanderbilt University
Paul Ricoeur's work is of seminal importance to the development of hermeneutics, phenomenology and ideology critique in the human sciences. This major volume assembles leading scholars to address and explain the significance of this extraordinary body of work. Opening with three key essays from Ricoeur himself, the book offers a fascinating tour of his work ranging across topics such as the hermeneutics of action, narrative force, the other and deconstruction while discussing his work in the context of such contemporary figures as including Heidegger, L[ac]evinas, Arendt and Gadamer. Paul Ricoeur is also published as Volume 21 Issue 5//6 of Philosophy and Social Criticism.
As his editor John L. Stanley points out, Georges Sorel was "that fascinating polymath." This volume, the third in his selected works in the English language published by Transaction, emphasizes Sorel's extraordinary writings in the philosophy of science, religion, culture, and art. For those who know Sorel only as author of Reflections on Violence, the present volume will come as a forceful reminder of the range and depth of Sorelian efforts to construct a world view. Sorel is throughout concerned with the moral development of human beings. In this sense, his writings on politics are of a piece with his writings on religion, "facticity" of human history and society. Sorel's earliest writings were on religion, and key portions of that period are reflected in selections here. And he went on from there to study the sociology of science, the ways in which science fits into the cultural history of civilization and present day social relationships of industrial society. Stanley provides a profound framework based on two decades of close study and translation of Sorel's texts. He helps to explain how the partial theories of Sorel lead to holistic intellectual consequences, how the psychological method does not foreclose political activism, and how historical limits can be transformed against a background of aesthetics or considerations of taste. He shows that Sorel comes as a close as Manheim and Simmel and Durkheim to the creation of a modern social science--albeit he lacks the overall philosophical theorems of people like Marx and Weber. In Sorel we have a first-class mind at work. And in Stanley, we have a first-class analyst at work. Together, the volume adds up to something special for the political scientist, sociologist, art historian, theologian--in short for those to whom the ideal of a human science endures. John L. Stanley is professor of political science at the University of California at Riverside. He is the author of The Sociology of Virtue: The Political and Social Theories of Georges Sorel. He has written many articles and reviews on the history of European political theory. With his wife, Charlotte Stanley, he has been long engaged in the translation of the works of Georges Sorel.
The essays in this volume constitute a portion of the research program being carried out by the International Society for Phenomenology and the Human Sciences. Established as an affiliate society of the World Institute for Ad vanced Phenomenological Research and Learning in 1976, in Arezzo, Italy, by the president of the Institute, Dr Anna-Teresa Tymieniecka, this particular society is devoted to an exploration of the relevance of phenomenological methods and insights for an understanding of the origins and goals of the specialised human sciences. The essays printed in the first part of the book were originally presented at the Second Congress of this society held at Purdue University, West Lafayette, Indiana, 12-14 July 1979. The second part of the volume consists of selected essays from the third convention (the Eleventh International Congress of Phenomenology of the World Phenomen ology Institute) held in Cambridge, Massachusetts in 1981. With the third part of this book we pass into the "Human Rights" issue as treated by the World Phenomenology Institute at the Interamerican Philosophy Congress held in Tallahassee, Florida, also in 1981. The volume opens with a mono graph by Anna-Teresa Tymieniecka on the foundations of ethics in the moral practice within the life-world and the social world shown as clearly distinct. The main ideas of this work had been presented by Tymieniecka as lead lectures to the three conferences giving them a tight research-project con sistency.
Hermeneutics and Music Criticism forges new perspectives on aesthetics, politics and contemporary interpretive strategies. By advancing new insights into the roles judgment and imagination play both in our experiences of music and its critical interpretation, this book reevaluates our current understandings of music’s transformative power. The engagement with critical musicologists and philosophers, including Adorno, Gadamer, and Ricoeur, provides a nuanced analysis of the crucial issues affecting the theory and practice of music criticism. By challenging musical hermeneutics’ deployment as a means of deciphering social values and meanings, Hermeneutics and Music Criticism offers an answer to the long-standing question of how music’s expression of moods and feelings affects us and our relation to the world.
This encyclopedia presents phenomenological thought and the phenomenological movement within philosophy and within more than a score of other disciplines on a level accessible to professional colleagues of other orientations as well as to advanced undergraduate and graduate students. Entries average 3,000 words. In practically all cases, they include lists of works "For Further Study." The Introduction briefly chronicles the changing phenomenological agenda and compares phenomenology with other 20th Century movements. The 166 entries are a baut matters of seven sorts: ( 1) the faur broad tendencies and periods within the phenomenological movement; (2) twenty-three national traditions ofphenomenology; (3) twenty-two philosophical sub-disciplines, including those referred to with the formula "the philosophy of x"; (4) phenomenological tendencies within twenty-one non-philosophical dis ciplines; (5) forty major phenomenological topics; (6) twenty-eight leading phenomenological figures; and (7) twenty-seven non-phenomenological figures and movements ofinteresting sim ilarities and differences with phenomenology. Conventions Concern ing persons, years ofbirth and death are given upon first mention in an entry ofthe names of deceased non-phenomenologists. The names of persons believed tobe phenomenologists and also, for cross-referencing purposes, the titles of other entries are printed entirely in SMALL CAPITAL letters, also upon first mention. In addition, all words thus occurring in all small capital letters are listed in the index with the numbers of all pages on which they occur. To facilitate indexing, Chinese, Hungarian, and Japanese names have been re-arranged so that the personal name precedes the family name.
Most people, even non-Christians, know that Christians gather for worship once a week, and that they are right there to support each other when there is a baptism or a wedding or a funeral. But what about other poignant, vulnerable, or life-changing times? How does the church help people handle changes that in the past, in Christendom, were considered secular? Does the church have a role at retirement when one's ministry changes, or when a family's children leave home and familiar patterns seem to grind to a halt? Is there any rite possible for someone who is called to Christian ministry but not to ordination? Or to someone whose vows are broken in divorce? Christian Ritualizing and the Baptismal Process asserts that baptism marks the beginning of a process of participation in Christ's ministry, so that no part of life can finally be considered secular. Susan Marie Smith shows how every passage, healing, and ministry vocation is holy, and she lays the groundwork needed for every church to create the rituals necessary to lament and celebrate the endings and beginnings that happen in every Christian life.
Mootz offers an antidote to the fragmentation of contemporary legal theory with a collection of essays arguing that legal practice is a hermeneutical and rhetorical event that can best be understood and theorized in those terms. This is not a modern insight that wipes away centuries of dogmatic confusion; rather, Mootz draws on insights as old as the Western tradition itself. However, the essays are not antiquarian or merely descriptive, because hermeneutical and rhetorical philosophy have undergone important changes over the millennia. To "return" to hermeneutics and rhetoric as touchstones for law is to embrace dynamic traditions that provide the resources for theorists who seek to foster persuasion and understanding as an antidote to the emerging global order and the trend toward bureaucratization in accordance with expert administration, violent suppression, or both.
The Greater Philadelphia Philosophy Consortium was launched in the early eighties. It began during a particularly lean period in the American economy. But its success is linked as much to the need to be in touch with the rapidly changing currents of the philosophical climate as with the need to insure an adequately stocked professional community in the Philadelphia area faced, perhaps permanently, with the threat of increasing attrition. The member schools of the Consortium now include Bryn Mawr College, the University of Pennsylvania, Temple University, and Villanova University, that is, the schools of the area that offer advanced degrees in philosophy. The philosophy faculties of these schools form the core of the Consortium, which offers graduate students the instructional and library facilities of each member school. The Consortium is also supported by the associated faculties of other regional schools that do not offer advanced degrees - notably, those at Drexel University, Haverford College, La Salle University, and Swarthmore College - both philosophers and members of other departments as well as interested and professionally qualified persons from the entire region. The affiliated and core professionals now number several hundreds, and the Consortium's various ventures have been received most enthusiastically by the academic community. At this moment, the Consortium is planning its fifth year of what it calls the Conferences on the Philosophy of the Human Studies.
Essays discuss reason and understanding, interpretation, language, meaning, the human sciences, social sciences, and general hermeneutic theory.
Interculturality has been one of key concepts in phenomenological literature. It seeks to clarify the philosophical basis for intercultural exchange within the horizon of our life-world. The essays in this volume focus on the themes around space, time and culture from the perspectives of Chinese and Western phenomenologists. Though the discussions begin with classical phenomenological texts in Husserl, Heidegger or Merleau-Ponty, they extend to the problems of Daoism and Buddhism, as well as to sociology and analytic philosophy. The collection of this volume is a fruitful result of inter-cultural exchange of phenomenology.
This book presents the historical background of the development of methodology for the human sciences, in order to provide readers with a context for understanding the present concerns and issues in research methodology.
The methodology of the study of the history of political thought is an area of study which has occupied my interests for nearly a decade. I was introduced to the subject in University College, Swansea. My teachers there provided me with an excellent grounding in political studies. I am particularly indebted to Bruce Haddock, Peter Nicholson and W. H. Greenleaf. Professor Greenleaf was kind enough to supply me with a copy of his bibliography and copies of two of his unpublished papers. I continued to pursue my interest in methodology at the London School of Economics and Political Science. I am indebted to Ken Minogue and Robert Orr who taught me there. My greatest debt is to Dr. Joseph Femia ofthe University of Liverpool who devoted a great deal of time to considering the arguments presented here. His criticisms and suggestions for improvement proved to be invaluable. I would also like to thank Alan Ryan for his general comments and encouraging advice. It would be remiss of me if I neglected to express my gratitude to Dewi Beynon who was my first teacher of politics. The research for this project was carried out in the following places; The British Library of Political Science, London; The Sidney Jones Library, University of Liverpool; The National Library of Scotland, Edinburgh; The Main Library, University of Edinburgh; The Arts and Social Science Library, University College, Cardiff; and the Bodleian Library, Oxford.