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Critical Inquiry As Virtuous Truth-Telling: Implications of Phronesis and Parrhesia ______
______________________________________________________________________________ Critical Inquiry as Virtuous Truth-Telling: Implications of Phronesis and Parrhesia ______________________________________________________________________________ Austin Pickup, Aurora University Abstract This article examines critical inquiry and truth-telling from the perspective of two comple- mentary theoretical frameworks. First, Aristotelian phronesis, or practical wisdom, offers a framework for truth that is oriented toward ethical deliberation while recognizing the contingency of practical application. Second, Foucauldian parrhesia calls for an engaged sense of truth-telling that requires risk from the inquirer while grounding truth in the com- plexity of human discourse. Taken together, phronesis and parrhesia orient inquirers to- ward intentional truth-telling practices that resist simplistic renderings of criticality and overly technical understandings of research. This article argues that truly critical inquiry must spring from the perspectives of phronesis and parrhesia, providing research projects that aim at virtuous truth-telling over technical veracity with the hope of contributing to ethical discourse and social praxis. Keywords: phronesis, praxis, parrhesia, critical inquiry, truth-telling Introduction The theme of this special issue considers the nature of critical inquiry, specifically methodological work that remains committed to explicit goals of social justice and the good. One of the central concerns of this issue is that critical studies have lost much of their meaning due to a proliferation of the term critical in educational scholarship. As noted in the introduction to this issue, much contemporary work in education research that claims to be critical may be so in name only, offering but methodological techniques to engage in critical work; techniques that are incapable of inter- vening in both the epistemological and ontological formations of normative practices in education. -
Hermeneutical Phenomenology and the Philosophy of Science Patrick A
Fordham University Masthead Logo DigitalResearch@Fordham Hermeneutic and Phenomenological Philosophies Research Resources of Science 1991 Hermeneutical Phenomenology and the Philosophy of Science Patrick A. Heelan Georgetown University, [email protected] Follow this and additional works at: https://fordham.bepress.com/phil_research Part of the Continental Philosophy Commons, and the Philosophy of Science Commons Recommended Citation Heelan, Patrick A., "Hermeneutical Phenomenology and the Philosophy of Science" (1991). Research Resources. 11. https://fordham.bepress.com/phil_research/11 This Article is brought to you for free and open access by the Hermeneutic and Phenomenological Philosophies of Science at DigitalResearch@Fordham. It has been accepted for inclusion in Research Resources by an authorized administrator of DigitalResearch@Fordham. For more information, please contact [email protected]. Hermeneutical Phenomenology and the Philosophy of Science Heelan, Patrick, “Hermeneutical Phenomenology and the Philosophy of Science,” in Silverman, Hugh (ed.), Gadamer and Hermeneutics: Science, Culture, and Literature, (New York: Routledge, 1991). pp. 213-228 HERMENEUTICAL PHENOMENOLOGY AND THE PHILOSOPHY OF SCIENCE PATRICK A. HEELAN PART I: Continental and Analytic Philosophy of Science Compared The two most characteristic interests of continental philosophy1 are (1) its preoccupation with the problem of the “constitution” of knowledge, and (2) the effect of the historical and cultural world context of science on the “social constitution” of scientific knowledge. Such constitution is “hermeneutical,” when it essentially involves language, natural and artifactual symbols, and historical communities of interpreters. Continental philosophy from the start sees science as an institution in a cultural, historical, and hermeneutical setting. The domain of its discourse is values, subjectivity, Life Worlds, history, and society, as these affect the constitution of scientific knowledge. -
Gadamer's Ambivalence Toward the Enlightenment Project
University of Tabriz Journal of Philosophical Investigations Volume 6, No. 11 Autumn & Winter 2012 Gadamer’s Ambivalence toward the Enlightenment Project − Robert J. Dostal −− Rufus M. Jones Professor of Philosophy, Bryn Mawr College Abstract This essay explores Gadamer’s ambivalent relationship with modernity. Gadamer is a prominent critic of the Enlightenment project. His criticisms are both theoretical and practical. Theoretically, representationalism is at the center of modern epistemology for Gadamer. Practically, Gadamer sees the demotion of prudence ( phronesis ) as fundamental to the “bad” Enlightenment. Gadamer’s attempt to revive an appreciation of rhetoric is a way to the join the theoretical and practical dimensions of speech and life. The central representative philosopher of the Enlightenment for Gadamer is Kant. The antithetical thinker is Aristotle. Gadamer would have his Kant and his Aristotle too. The tension between these is at the heart of Gadamer’s philosophical hermeneutics. Keywords: Gadamer, Enlightenment, Modernity, Philosophical Herme- neutics, Understanding, Language . − ﺗﺎرﻳﺦ وﺻﻮل: 20/7/ 1391 ، ﺗﺄﻳﻴﺪ ﻧﻬﺎﻳﻲ: 9/28/ 1391 University of Tabriz Journal of Philosophical Investigations 54 I. Introduction: Gadamer and Modernity’s Break with the Past Characteristic of much of the philosophical discourse of the 19 th and 20 th century is the rhetoric of a radical break with previous thought. This “break” is often expressed as a break with metaphysics or a break with modernity or a break with the Enlightenment. Prominent voices include, in the 19th century, Comte, Marx and Nietzsche, and in the 20 th century Husserl, Heidegger, Wittgenstein, Horkheimer and Adorno. More recent is the phenomena of postmodernism, which very label announces the break with modern thought. -
Husserl's Position Between Dilthey and the Windelband-Rickert School of Neo-Kantianism John E
Sacred Heart University DigitalCommons@SHU Philosophy, Theology and Religious Studies Faculty Philosophy, Theology and Religious Studies Publications 4-1988 Husserl's Position Between Dilthey and the Windelband-Rickert School of Neo-Kantianism John E. Jalbert Sacred Heart University Follow this and additional works at: http://digitalcommons.sacredheart.edu/rel_fac Part of the Philosophy of Mind Commons, and the Philosophy of Science Commons Recommended Citation Jalbert, John E. "Husserl's Position Between Dilthey and the Windelband-Rickert School of Neo-Kantianism." Journal of the History of Philosophy 26.2 (1988): 279-296. This Article is brought to you for free and open access by the Philosophy, Theology and Religious Studies at DigitalCommons@SHU. It has been accepted for inclusion in Philosophy, Theology and Religious Studies Faculty Publications by an authorized administrator of DigitalCommons@SHU. For more information, please contact [email protected]. +XVVHUO V3RVLWLRQ%HWZHHQ'LOWKH\DQGWKH:LQGHOEDQG5LFNHUW 6FKRRORI1HR.DQWLDQLVP John E. Jalbert Journal of the History of Philosophy, Volume 26, Number 2, April 1988, pp. 279-296 (Article) 3XEOLVKHGE\7KH-RKQV+RSNLQV8QLYHUVLW\3UHVV DOI: 10.1353/hph.1988.0045 For additional information about this article http://muse.jhu.edu/journals/hph/summary/v026/26.2jalbert.html Access provided by Sacred Heart University (5 Dec 2014 12:35 GMT) Husserl's Position Between Dilthey and the Windelband- Rickert School of Neo- Kanuamsm JOHN E. JALBERT THE CONTROVERSY AND DEBATE over the character of the relationship between the natural and human sciences (Natur- und Geisteswissenschaflen) became a central theme for philosophical reflection largely through the efforts of theo- rists such as Wilhelm Dilthey and the two principal representatives of the Baden School of Neo-Kantians, Wilhelm Windelband and Heinrich Rickert.~ These turn of the century theorists are major figures in this philosophical arena, but they are by no means the only participants in the effort to grapple with this issue. -
Lebovic on Gordon, 'Rosenzweig and Heidegger: Between Judaism and German Philosophy'
H-German Lebovic on Gordon, 'Rosenzweig and Heidegger: Between Judaism and German Philosophy' Review published on Thursday, June 1, 2006 Peter Eli Gordon. Rosenzweig and Heidegger: Between Judaism and German Philosophy. Weimar and Now: University of California Press, 2003. 357 pp. $65.00 (cloth), ISBN 978-0-520-23611-0; $25.95 (paper), ISBN 978-0-520-24636-2. Reviewed by Nitzan Lebovic (Department of History, University of California-Los Angeles and University of Tel Aviv) Published on H-German (June, 2006) The Radical Horizon of German-Jewish Thought In his recent book, Peter Gordon makes an excellent case for the relevance of German-Jewish thought, pointing out the seminal role it played in the development of modern critical theory and intellectual history. The new role of German-Jewish studies, according to Gordon, is to blaze a new critical path: at the end of protracted efforts to erect a decisive barrier between supporters and critics of humanism, we now need to reconsider the radical and shared legacy of such names as Franz Rosenzweig and Martin Heidegger. For Gordon, the current interest in Rosenzweig's "negative theology" is largely political, a classic case of enlightened society questioning norms and conventions. Heidegger sets the stage and allows Gordon to emphasize the "positive possibility" of radical thinking. However, while examining the suppressed topics of the past, Gordon ignores the might- have-beens and the inevitable theoretical horizon of his own investigation. The reader is left to wonder: at what point would Rosenzweig have recognized the terrifying connections between Heidegger's philosophy and his politics? When Franz Rosenzweig and Martin Heidegger was published three years ago, it was received enthusiastically and immediately added to syllabi in Jewish history and Jewish studies. -
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Aesthetic Experience, Mimesis and Testimony Roger W. H. Savage University of California Los Angeles Abstract In this article, I relate the demand that Paul Ricœur suggests mimesis places on the way we think about truth to the idea that the work of art is a model for thinking about testimony. By attributing a work’s epoché of reality to the work of imagination, I resolve the impasse that arises from attributing music, literature, and art’s distance from the real to their social emancipation. Examining the conjunction, in aesthetic experience, of the communicability and the exemplarity of a work reveals how Ricœur’s definition of mimesis as refiguration relates to the “rule” that the work summons. This “rule” constitutes the solution to a problem or question for which the work is the answer. In conclusion, as a model for thinking about testimony, the claims that works make have a counterpart in the injunctions that issue from exemplary moral and political acts. Keywords: Aesthetic experience, Mimesis, Judgment, Testimony Résumé Dans cet article, j’établis un lien entre l’exigence que, selon Paul Ricœur,la mimèsis place dans notre façon de penser la vérité, et l’idée que l’œuvre d’art est un modèle pour penser le témoignage. Appliquant l’époché de la réalité à l’oeuvre d’imagination, j’évite l’impasse qui se dresse lorsqu’on attribue la musique, la littérature et la distance artistique du réel à leur émancipation sociale. L’étude de la conjonction du caractère communicable et exemplaire d’une œuvre – dans l’expérience esthétique - met en lumière la relation que la définition par Ricœur de la mimésis comme refiguration établit avec la “règle” que l’œuvre convoque. -
Foucault and Gadamer: Like Apples and Oranges Passing in the Night
FOUCAULT AND GADAMER: LIKE APPLES AND ORANGES PASSING IN THE NIGHT GARY WICKHAM* INTRODUCTION In introducing their book, Michel Foucault:Beyond Structuralism and Hermeneutics, (first published in 1982, one of the earliest attempts in English at a book-length exposition of the direction and nuances of Foucault's work-one which has stood the test of time), Hubert Dreyfus and Paul Rabinow tell us that philosophical hermeneutics "gives up the phenomenologists' attempt to understand man as a meaning-giving subject, but attempts to preserve meaning by locating it in the social practices and literary texts which man produces."1 They go on to identify two types of hermeneutics which emerged from Heidegger's Being and Time. The first involves "the way Dasein interprets itself in this everyday activity. This 'primordial understanding' in our everyday practices and discourse, which is overlooked by the practitioners but which they would recognize if it were pointed out to them, is the subject of much recent hermeneutic investigation. '2 This school of Heideggerian hermeneutics 3 "claims to find that the deep truth hidden by the everyday practices is the unsettling groundlessness of a way of being which is, so to speak, interpretation all the way down."' They suggest that this school can be characterized as "the hermeneutics of suspicion."5 The second type of hermeneutics is that developed by Hans- Georg Gadamer. It "gives deep hermeneutics a more positive * Senior Lecturer, Sociology Programme, Murdoch University. I thank Alan Hunt and Jeff Malpas for their helpful comments and suggestions, and I thank Jay Mootz for his encouragement. -
Existentialism and Education. an Introduction to Otto Friedrich Bollnow
Existentialism and Education. An Introduction to Otto Friedrich Bollnow Ralf Korrenz (Author) Norm Friesen (Editor) 1 Table of Contents Editor’s & Translator’s Foreword 2 Author’s Preface 8 1. “What can we say with any certainty about human beings?” 10 2. From “Uncertainty” to “Deeper Understanding” 17 3. Between Lebensphilosophie and Existential Philosophy 23 Lebensphilosophie: Philosophizing “Life” Itself 23 Existential Philosophy 29 Rationality of the Irrational 37 4. Educational Reality 48 Attuned Educational Reality 49 Broken Educational Reality 58 Guided Educational Reality 70 6. Conclusions: Criticisms and Connections 80 7. Biographical Timeline 86 8. Selected Bibliography 87 9. Secondary Works Cited 89 2 Editor’s & Co-Translator’s Foreword As this book’s editor and co-translator, this foreword provides me with a valuable opportunity to contextualize my own interest in and appreciation of the work of Otto Friedrich Bollnow, and also to locate his thought in a broader conceptual context. I thus begin by discussing Bollnow’s work in terms of my own academic research and experience, and I then point out some of the more academic, conceptual aspects that connect Bollnow to important but perhaps less familiar intellectual traditions in the human sciences—including the tradition of philosophical “anthropology” prominent in this book’s title. I conclude with a brief overview of the book’s chapters and its principle themes. Otto Friedrich Bollnow and his approach to “educational realities” first became familiar to me through the work of my doctoral supervisor, Max van Manen, who translated one of Bollnow’s key texts, The Pedagogical Atmosphere (1968/1989). -
Recent Contributions to Dilthey's Philosophy of the Human Sciences
Recent Contributions to Dilthey’s Philosophy of the Human Sciences Hans-Ulrich Lessing / Rudolf A. Makkreel / Riccardo Pozzo (Hrsg.) Recent Contributions to Dilthey’s Philosophy of the Human Sciences problemata frommann-holzboog 153 Herausgeber der Reihe »problemata« Eckhart Holzboog Abbildung S. 5 mit freundlicher Genehmigung der Niedersächsischen Staats- und Universitätsbibliothek Göttingen. Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über 〈http://dnb.d-nb.de〉 abrufbar. ISBN 978-3-7728-2604-7 © frommann-holzboog Verlag e.K. · Eckhart Holzboog Stuttgart-Bad Cannstatt 2011 www.frommann-holzboog.de Satz: Rhema – Tim Doherty, Münster Druck: Offizin Scheufele, Stuttgart Einband: Litges & Dopf, Heppenheim Gedruckt auf säurefreiem und alterungsbeständigem Papier Table of Contents Preface ................................................. 9 Ulrich Dierse: Nachruf auf Karlfried Gründer .................... 14 Introduction Rudolf A. Makkreel: The Continuing Relevance and Generative Nature of Dilthey’s Thought ........................ 17 Dilthey and Kant Annette Hilt: An Ethos of Human Inscrutability and Eccentricity: From Dilthey’s Critique of Historical Reason to Plessner’s Philosophical Anthropology ................................. 35 Massimo Mezzanzanica: Philosophie der Erfahrung und Erneuerung des Apriori: Dilthey und Helmholtz .................. 59 Jared A. Millson: Context -
Gadamerian Hermeneutics and Irony: Between Strauss and Derrida Robert J
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Philosophy Faculty Research and Scholarship Philosophy 2008 Gadamerian Hermeneutics and Irony: Between Strauss and Derrida Robert J. Dostal Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/philosophy_pubs Part of the Philosophy Commons Custom Citation Dostal, Robert J., "Gadamerian Hermeneutics and Irony: Between Strauss and Derrida," Research in Phenomenology 38:2, (2008): 247-269. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/philosophy_pubs/6 For more information, please contact [email protected]. Robert J. Dostal Bryn Mawr College GADAMERIAN HERMENEUTICS AND IRONY: BETWEEN STRAUSS AND DERRIDA 1. Introduction There is a well-known and well-founded, if somewhat oversimple, distinction between the hermeneutics of trust (or good will) and the hermeneutics of suspicion. Commentators on Gadamer, I among them, have counted Gadamer’s hermeneutics as a “hermeneutics of trust” and contrasted it with the hermeneutics of suscipion. 1 As is well-known, this latter phrase, “hermeneutics of suspicion,” was coined by Paul Ricoeur in his book on Freud. 2 The 19 th century masters of such a hermeneutics are Freud and Marx. It goes without saying that they have had much influence on contemporary hermeneutics. Gadamer himself devoted an essay to the hermeneutics of suspicion, which, for whatever reason, Gadamer did not publish in German. 3 In this essay Gadamer names Nietzsche as the “inaugurator” of radical suspicion, whose “most striking instances” are to be found in the critique of ideology and psychoanalysis. -
Gadamer, Davidson, and the Ground of Understanding
The Ground of Understanding Jeff Malpas In his contribution to Gadamer’s volume in the Library of Living Philosophers, Donald Davidson makes an explicit attempt, taking Plato’s Philebus as his focus, to connect his own thinking with that of Hans-Georg Gadamer in a way that, while it does not ignore possible points of difference, is also suggestive of important continuities in their approaches.1 In the same volume David Hoy argues that ‘the hermeneutic theory of interpretation can enter into a dialogue with the Davidsonian account’ and attempts to ‘draw on some of Davidson’s arguments to defend Gadamer’s hermeneutic theory against its critics.’2 Elsewhere Simon Evnine has suggested that Davidson belongs more in the company of two of Gadamer’s own philosophical heroes – Plato and Hegel – ‘than in the company of the Vienna Circle and Quine, with their austere, anti-metaphysical scientism’3 – while in my own work I have advanced a reading of Davidson that brings him into proximity, not only with Gadamer, but also with Gadamer’s teacher, Martin Heidegger.4 Yet although there has been much within recent English-speaking philosophy that looks towards a rapprochement between the so-called ‘analytic’ tradition as represented in Davidson’s work and the ‘phenomenological-hermeneutic’ tradition of which Gadamer was one of the leading figures, still there are reasons for hesitation in announcing such a rapprochement. From a European perspective, for instance, Davidson might be thought to be committed to a naturalism, an extensionalism, even perhaps, a scientism, quite antithetical to the more ‘humanistic’ style of philosophising to which Gadamer belongs. -
The Science of Philology and the Discipline of Hermeneutics: Gadamer’S Understanding
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Philosophy Faculty Research and Scholarship Philosophy 2010 The cS ience of Philology and the Discipline of Hermeneutics: Gadamer's Understanding Robert J. Dostal Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/philosophy_pubs Part of the Philosophy Commons Custom Citation Dostal, Robert J., "The cS ience of Philology and the Discipline of Hermeneutics: Gadamer's Understanding," Internationales Jahrbuch für Hermeneutik 9 (2010): 53-62. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/philosophy_pubs/5 For more information, please contact [email protected]. THE SCIENCE OF PHILOLOGY AND THE DISCIPLINE OF HERMENEUTICS: GADAMER’S UNDERSTANDING Robert J. Dostal Rufus M. Jones Professor of Philosophy Bryn Mawr College Bryn Mawr, Pennsylvania (Philadelphia) It is notable that nowhere in his major work on hermeneutics, Wahrheit und Methode , does Gadamer consider the question of knowledge ( Erkenntnis ) or the conditions and/or limits of knowing ( Erkennen ). Gadamer is not concerned with knowledge but with understanding ( Verstehen ). He only discusses knowledge in the context of his critique of neo-Kantian Erkenntnistheorie , epistemology. Gadamer draws a direct line from neo- Kantian Erkenntnistheorie of the late 19 th and early 20 th century to the epistemology of positivism in the early and middle 20 th century, the positivism of Carnap and Hempel, among others. In the context of the historical and social sciences Gadamer aligns his hermeneutics with the Verstehenssoziologie of Weber that has its roots in Dilthey and which contrasts with the Erklärenswissenschaften of the Neo-Kantians and positivists.