DOCSLIB.ORG

Hermeneutics 375

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Hermeneutics 375 Copyright © 2014 SAGE Publications. Not for sale, reproduction, or distribution. Hermeneutics 375 Further Readings from the Greek gods. Hermes was not simply a mes- Dewey, J. (1916). Democracy and education. London, senger, however. He was also a trickster. It was not England: Macmillan. always easy to determine which role Hermes was Dunkel, H. B. (1969). Herbart and education. New York, playing. NY: Random House. As Hermes’s story suggests, understanding and Dunkel, H. B. (1970). Herbart and Herbartianism: interpretation can be fraught. In education, for An educational ghost story. Chicago, IL: University of example, students sometimes struggle to understand Chicago Press. the meaning of texts. Teachers try to understand English, A. R. (2013). Discontinuity in learning: Dewey, students’ questions and may wonder about the Herbart, and education as transformation. New York, meaning of teaching for their own lives. Educational NY: Cambridge University Press. researchers who use qualitative and quantitative Herbart, J. F. (1852). Johann Friedrich Herbart’s methods make interpretive judgments (albeit for Sämmtliche Werke [Collected works] (12 vols.; G. different reasons) and must determine whether their Hartenstein, Ed.). Leipzig, Germany: Leopold Voss. interpretations are defensible. Hermeneutic theory (Original work published 1850) recognizes that interpretive challenges such as these Herbart, J. F. (1896). Herbart’s ABC of sense-perception can be analyzed from various perspectives that posit and minor pedagogical works (W. J. Eckoff, Ed. & different assumptions about what interpretation Trans.). New York, NY: D. Appleton. entails and what the goals of interpretation should Herbart, J. F. (1898). Letters and lectures on education be. Becoming familiar with debates in hermeneutic (H. M. Felkin & E. Felkin, Trans.). London, England: theory can help us appreciate the interpretive com- Swan Sonnenschei. plexities we encounter every day and permit us to Herbart, J. F. (1902). The science of education, its general become more thoughtful interpreters. principles deduced from its aim, and the aesthetic A key debate concerns how interpretation is revelation of the world (H. M. Felkin & E. Felkin, defined. One definition frames interpretation in Trans.). Boston, MA: D. C. Heath. terms of epistemology (the philosophy of knowing Herbart, J. F. (1912). Johann Friedrich Herbart’s Sämtliche and knowledge). From this perspective, interpreta- Werke in Chronologischer Reihenfolge [Complete works in chronological order] (19 vols.; K. Kehrbach, Ed.). tion is a method or cognitive strategy we employ to Langensalza, Germany: Hermann Beyer und Söhne. clarify or construct meaning. The goal is to produce (Original work published 1887) valid understanding of meaningful “objects,” such Herbart, J. F. (1913). Outlines of educational doctrine as texts, artifacts, spoken words, experiences, and (A. F. Lange, Trans.). New York, NY: Macmillan. intentions. The second definition frames interpretation in terms of ontology (the philosophy of being and Website existence). In this view, interpretation is not an National Society for the Study of Education: https://nsse- act of cognition, a special method, or a theory of chicago.org/Home.asp knowledge. Interpretation, instead, characterizes how human beings naturally experience the world. Realized through our moods, concerns, self-under- HERMENEUTICS standing, and practical engagements with people and things we encounter in our sociohistorical Hermeneutics—“a term whose Greek looks, theo- contexts, interpretation is an unavoidable aspect of logical past, and Herr Professor pretentiousness human existence. ought not put us off because, under the homelier The epistemological and ontological definitions and less fussy name of interpretation, it is what of interpretation interact as sibling rivals. The her- many of us at least have been talking all the time.” meneutic “family split” arose more than a century ago when beliefs about the practice and aim of inter- —Clifford Geertz, Local Knowledge pretation intersected with the success of physical sci- (1983, p. 224) ence and the rise of social science. In the course of this entry, we will examine the German branch of Hermeneutics is the theory and philosophy of under- the hermeneutic family tree beginning in the 19th standing and interpretation. The term derives from century with Wilhelm Dilthey, who argued that Hermes, a son of Zeus, who interprets messages interpretation is both (a) a method and a theory of Copyright © 2014 SAGE Publications. Not for sale, reproduction, or distribution. 376 Hermeneutics knowledge for the human sciences and (b) the prere- Dilthey based his ideas on the hermeneutic circle, flective mode of everyday lived experience. As will be a method of interpretation that became prominent shown, Dilthey could not reconcile his aspiration for during the Reformation, when Protestant theolo- an epistemology of interpretive social science with gians sought to interpret the Bible without appealing his realization that interpretation is an ontological to the Catholic Church to determine the meaning feature of human experience that cannot easily be of problematic passages or resolve interpretive dis- transformed into reflective scientific knowledge. putes. As its name suggests, the hermeneutic method In the 20th century, Martin Heidegger argued assumes that interpretation is circular. Because the that Dilthey was correct to intuit that “lived” meaning of the Bible was thought to be unified and understanding cannot be fully theorized or methodi- self-consistent, the meaning of any specific passage cally regulated. Unlike Dilthey, however, Heidegger could be determined by referring to the text as a maintained that scientific knowledge necessarily whole. But since understanding the text as a whole remains indebted to lived understanding. We will presumes understanding its problematic passages, explore why Heidegger argued for the primacy of determining the meaning of a problematic passage lived understanding. We will also see how Hans- depends on a preliminary intuitive grasp of the Georg Gadamer drew on Heidegger’s hermeneutics text’s entire meaning. Biblical exegesis thus revolves to develop an ontological model of social science, in a continuous cycle of anticipation and revision. which posits that interpretation in social science is Interpreting the meaning of any part of the Bible no different from interpretation in ordinary life. depends on having already grasped the meaning of Gadamer’s ideas have provoked a range of the Bible as a whole, even as one’s understanding of responses. We will look at two contemporary criti- the entire Bible will be reshaped as one clarifies the cisms. One seeks to replace Gadamer’s ontological meaning of its constituent parts. hermeneutics with epistemological hermeneutics. The Another Protestant theologian, Friedrich other appreciates Gadamer’s ontological social science Schleiermacher (1768–1834), maintained that the but argues that it must be supplemented by method hermeneutic circle could ensure understanding not and theory. In conclusion, the entry will briefly review only of the Bible but also of all written and oral how educational philosophers use hermeneutics to expressions. Using this method correctly, inter- analyze educational practices, aims, and research. preters could understand the meaning of linguistic expressions better than the authors who produced them. Schleiermacher transformed the hermeneu- Interpretive Social Science: Dilthey’s Dilemma tic circle from a method of Biblical exegesis into Wilhelm Dilthey (1833–1911), a Protestant a general theory of interpretation that explained theologian, devoted his life to developing the how understanding could be achieved in ordinary Geisteswissenschaften (German for social science, circumstances. also translated as the human or moral sciences, or Extending Schleiermacher, Dilthey contended sciences of mind or of the human spirit). Dilthey that the hermeneutic circle not only helps people thought that human beings express their under- reflectively interpret others’ meaningful expres- standing of life experience in the form of meaningful sions but also enables people to understand objects, such as texts, works of art, and various cul- themselves and their own lived experience. This tural expressions, and that interpreting these mean- is because life experiences do not unfold in linear ingful objects is fundamental for maintaining social fashion but, instead, are related to one another as life. Social science therefore requires a hermeneutic parts are related to wholes. On the one hand, we method, not the methods of physical science. It also understand specific life experiences in terms of how requires an epistemology of interpretive knowledge, we understand the meaning of our life as a whole. not a theory of knowledge concerned with causal At the same time, the way we understand our life explanation. The German word Verstehen (inter- as a whole depends on how we understand specific pretation; commonly translated as understanding) life experiences. Understanding specific experiences captures Dilthey’s belief that the social sciences are thus shapes and also is shaped by understanding interpretive and, therefore, are distinct from the the overall meaning of our lives, even as under- physical sciences. Dilthey insisted that the two forms standing our life’s overall meaning both shapes of scientific knowledge, while different, are equally and is shaped by how we understand
Load more

Recommended publications
  • Heidegger and the Hermeneutics of the Body
    International Journal of Gender and Women’s Studies June 2015, Vol. 3, No. 1, pp. 16-25 ISSN: 2333-6021 (Print), 2333-603X (Online) Copyright © The Author(s). All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/ijgws.v3n1p3 URL: http://dx.doi.org/10.15640/ijgws.v3n1p3 Heidegger and the Hermeneutics of the Body Jesus Adrian Escudero1 Abstract Phenomenology, Feminist Studies and Ecologism have accused Heidegger repeatedly for not having taken into account the phenomenon of the body. Without denying the validity of such critiques, the present article focuses its attention first on the question of Dasein’s neutrality and asexuality. Then it analyzes Heidegger’s remarks on temporality as the horizon of all meaning, paying special attention to its significance for Butler’s notion of performativity. Keywords: body, Dasein, gesture, performativity, temporality In Being and Time we find only one reference to corporeality in the context of Heidegger’s analysis of spatiality. Therefore, his analysis of human existence is often accused of forgetting about the body. This criticism has particular force in the field of French phenomenology. Alphonse de Waehlens, for instance, lamented the absence of the fundamental role that the body and perception play in our everyday understanding of things. Jean-Paul Sartre expanded upon this line of criticism by emphasizing the importance of the body as the first point of contact that human beings establish with their world. However, in the context of the first generation of French phenomenologists, Maurice Merleau-Ponty was undoubtedly the first whose systematic analysis of bodily perception established the basis for a revision of Heidegger’s understanding of human life (Askay, 1999: 29-35).
    [Show full text]
  • 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.
    [Show full text]
  • The Ineffectiveness of Hermeneutics. Another Augustine's Legacy In
    The ineffectiveness of hermeneutics. Another Augustine’s legacy in Gadamer Alberto Romele To cite this version: Alberto Romele. The ineffectiveness of hermeneutics. Another Augustine’s legacy in Gadamer. International Journal of Philosophy and Theology, Taylor & Francis, 2015, 75 (5), pp.422-439. 10.1080/21692327.2015.1027789. hal-01303281 HAL Id: hal-01303281 https://hal.archives-ouvertes.fr/hal-01303281 Submitted on 17 Apr 2016 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. The Ineffectiveness of Hermeneutics. Another Augustine’s Legacy in Gadamer Alberto Romele Institute of Philosophy, University of Porto COSTECH Laboratory, University of Technology of Compiègne This article builds on Gadamer’s rehabilitation of the Augustinian concept of inner word (ver- bum in corde). Unlike most interpretions, the thesis is that the Augustinian inner word does not show the potentialities, but rather the ineffectiveness of ontological hermeneutics. In the first section, it is argued that for the later Augustine the verbum in corde is the consequence of a Word- and Truth- event. In the second section, the author suggests that Gadamer has properly understood the verbum in corde as a matter of faith.
    [Show full text]
  • Erkkilä, Ville. "Roman Law As Wisdom: Justice and Truth, Honour and Disappointment in Franz Wieacker’S Ideas on Roman Law." Roman Law and the Idea of Europe
    Erkkilä, Ville. "Roman Law as Wisdom: Justice and Truth, Honour and Disappointment in Franz Wieacker’s Ideas on Roman Law." Roman Law and the Idea of Europe. By Kaius Tuori and Heta Björklund. London: Bloomsbury Academic, 2019. 201–220. Bloomsbury Collections. Web. 29 Sep. 2021. <http://dx.doi.org/10.5040/9781350058767.0018>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 29 September 2021, 08:40 UTC. Copyright © Kaius Tuori, Heta Björklund and Contributors, 2019. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. Roman Law and the Idea of Europe 11 Roman Law as Wisdom: Justice and Truth, Honour and Disappointment in Franz Wieacker’s Ideas on Roman Law Ville Erkkilä1 Introduction Franz Wieacker’s Privatrechtsgeschichte der Neuzeit (1952) is a seminal legal–historical work on twentieth-century Europe from one of the greatest Romanists of our time. In this book Wieacker, with incomparable sophistication, knitted together his works and learning from preceding decades in order to illustrate not only the legal history of modern Europe but also the influence of Roman law in the Continent’s destiny. While preparing his magnum opus, Wieacker lived through the social and political upheaval of Germany: National Socialism, the Second World War and the ‘Point Zero’ of post-war German society. Thus,Privatrechtsgeschichte is the end result of a decades- long interaction between the scholar, the tradition of Roman law and the disarray of social structures. Wieacker’s tool for understanding and categorizing the social phenomena he personally experienced was always his ideas on Roman law.
    [Show full text]
  • The New Legal Hermeneutics
    University of the Pacific Scholarly Commons McGeorge School of Law Scholarly Articles McGeorge School of Law Faculty Scholarship 1994 The ewN Legal Hermeneutics Francis J. Mootz III Pacific cGeM orge School of Law, [email protected] Follow this and additional works at: https://scholarlycommons.pacific.edu/facultyarticles Part of the Law Commons Recommended Citation Mootz, Francis J. III, "The eN w Legal Hermeneutics" (1994). McGeorge School of Law Scholarly Articles. 254. https://scholarlycommons.pacific.edu/facultyarticles/254 This Book Review is brought to you for free and open access by the McGeorge School of Law Faculty Scholarship at Scholarly Commons. It has been accepted for inclusion in McGeorge School of Law Scholarly Articles by an authorized administrator of Scholarly Commons. For more information, please contact [email protected]. REVIEW ESSAY The New Legal Hermeneutics LEGAL HERMENEUTICS: HISTORY, THEORY, AND PRACTICE. By Gregory Leyh. University of California Press, 1992. Pp. xix, 325. [$16.00.] Francis J. Mootz IIr I. INTRODUCTION .................................................................. 115 II. HISTORY ............................................................................ 120 III. THEORY ............................................................................ .. 126 A. The Universality of the Hermeneutical Situation ................................................................ 126 B. Legal Theory: The Dispute Over Originalism ........................................................... 130 IV. PRACTICE
    [Show full text]
  • Three DECONSTRUCTION and HERMENEUTICS. on THE
    Three DECONSTRUCTION AND HERMENEUTICS. ON THE CONTROVERSY BETWEEN JACQUES DERRIDA AND HANS-GEORG GADAMER Piotr Dehnel In his Songs of Experience, Martin Jay1 cites Jacques Derrida’s critical assessment of the fact that experience has always been referred to in terms of metaphysics of presence, which he finds both in Edmund Husserl’s experience of meaning and in Emmanuel Levinas’s utterances about experiencing the other or a difference. Jay reflects also on the 1981 debate between Derrida and Hans- Georg Gadamer and stresses Derrida’s objections to the hermeneutical reliance on the dialogic experience. In this paper I would like to have a closer look at the aforementioned debate and shed some light on the question whether Gadamer’s hermeneutics can be grasped in the categories of the metaphysics of presence. Gadamer, the founding father of philosophical hermeneutics, and Derrida, the founding father of deconstruction, met in April 1981 in the Goethe Institute in Paris during the Text and Interpretation Symposium organized by Philippe Forget.2 Inaugurating the symposium with an eponymous paper, Gadamer discussed various elements of his own intellectual biography, which commenced with a critique of idealism and methodologism of the prior epistemological theory and was decisively influenced by his encounter with Martin Heidegger’s philosophical thought. Heidegger, namely, broke with Wilhelm Dilthey’s concept of understanding as a method of humanities and made it into an existential, i.e. into a basic determinant of the human Dasein. For Heideggger, understanding is simply a certain mode of being, and not a mode of knowledge. Such formulation enabled Gadamer to include the experience of art and the experience of history into the sphere of hermeneutics, both types of experience culminating in the concept of historically effected consciousness (wirkunggeschichtliches Bewußtsein).
    [Show full text]
  • Existential Hermeneutic Phenomenology (EHP) for Project
    The Wisdom of Conversations: Existential Hermeneutic Phenomenology (EHP) for Project Managers Bradley Rolfe, Macquarie Graduate School of Management, Macquarie University, Australia [email protected] Steven Segal , Macquarie Graduate School of Management, Macquarie University, Australia [email protected] Svetlana Cicmil, Faculty of Business and Law, UWE, Bristol; UK [email protected] ABSTRACT This paper introduces Existential Hermeneutic Phenomenology (EHP) as an approach to reflecting on and studying the lived experience of project management practice. We argue that an EHP way of being is an effective approach for any practitioner confronted by significant existential disruptions to their practice. We develop our proposition of ‘the wisdom of conversations’ as an EHP enabled way for project managers’ practical coping with otherwise potentially inhibiting existential disruptions. We understand EHP as a holistic philosophical practice which: 1. allows making the ‘lived experience’ of project management practice explicit for reflection, and 2. is available and useful to practitioners in the field. Heidegger provides the theoretical base through a language of existential categories, which are dimensions of being-in-the-world. Gendlin offers a practical method for accessing the states of being that Heidegger describes. Rorty offers 1 promise, the ability to disclose new possibilities or ways of being-in-the-world through irony and practices of re-description. Keywords: Existential; Hermeneutic; Heidegger; Rorty; Gendlin; Anxiety; Redescription 2 0. Introduction The aim of this paper is to argue for existential hermeneutic phenomenology (EHP) as an effective approach for any practitioner confronted with significant existential disruptions to their practice and explore how it could provide a way of project managers’ practical coping with otherwise potentially inhibiting existential disruptions.
    [Show full text]
  • Kantian Paradigm of Biblical Interpretation
    EQ 68:3 (1996), 329-344 Timo Eskola An Era of Apologetical Henneneutics-Detecting a Neo­ Kantian Paradigm of Biblical Interpretation Dr. Timo Eskola is a New Testament scholar at the Theological Institute of Finland, Helsinki. For ahnost two hundred years New Testament hermeneutics have been developing side by side with historico-critical in­ vestigation of the Bible. This parallel development has affected the formation of biblical interpretation so significantly that it is no longer easy to discern the inner dependence between them. There have been many theoretical and even philosophical solutions to define their relationship, however, and these have had a constructive status when determining interpretation. In the following lines we shall attempt to detect one paradigm in the history of scholarship. One of the main factors affecting the formation of biblical interpretation has been the growth of the empirical sciences, which have often placed 'scientific' demands on theology. From the very beginning of modern biblical criticism one can recall many rationalistic interpretations, for example, that the sound heard at Jesus' baptism came from a meteor, or his walking on the water was a misunderstanding because the disciples could not see the shore because of the mist.1 These early examples are amusing enough when read today, but they disclose an important principle of criticism. Academic biblical criticism wished to remain within the scholarly community. This was achieved by placing it among other empirical sciences. What was common to all of them was 1 See the thoughts of Paulus and Hase in A. Schweitzer, Geschichte de,. Leben­ Jesu-F01'schung.
    [Show full text]
  • Paolo Di Lucia
    Pubblicazioni di Paolo Di Lucia Libri pubblicati come autore 1992 [1.] Deontica in von Wright. Milano, Giuffrè, 1992. [Università di Milano. Facoltà di Giurisprudenza. Istituto di Filosofia e Sociologia del diritto. Quaderni di filosofia analitica del diritto. Vol. 9, pp. 144.] [Sommario: I. Deontica e filosofia analitica. 1. Duplice rilevanza filosofica della logica deontica. 2. Interazione di logica deontica e filosofia analitica del diritto in von Wright. II. Validità deontica in von Wright. Validità normativa vs. validità fattuale. 1. Validità normativa in von Wright. 2. Validità fattuale in von Wright. 3. Condizioni pragmatiche della validità ontologica in von Wright. 4. Concetto semantico di validità in von Wright. 5. Validità ontologica vs. validità logica in von Wright. III. Logica deontica in von Wright. Fondazione ontologica vs. giustificazione praxeologica. 1. Fondazione ontologica della logica deontica. 2. Giustificazione praxeologica della logica deontica. Riferimenti bibliografici. Indice dei nomi.] 1997 [2.] L'universale della promessa. Milano, Giuffrè, 1997. [Università di Milano. Facoltà di Giurisprudenza. Pubblicazioni dell’Istituto di Filosofia e Sociologia del Diritto. Studi di Filosofia del diritto. Vol. 19, pp. 256.] [Sommario: 0. L'atto della promessa nella teoria degli universali. 0.1. Isole senza promessa: etnografia della parola data. 0.2. Ermeneutica della parola data: tre interpretazioni. 0.3. Figure dell'universale. I. Promessa quale universale pragmatico. 1.1. Grammatica della promessa. 1.2. Pragmatica della promessa in John R. Searle. 1.3. Tre critiche alla pragmatica della promessa di John R. Searle. II. Promessa quale universale giuridico. 2.0. Universali giuridici a priori vs. universali giuridici a posteriori. 2.1. La prima forma d'universalità della promessa: promessa quale universale nel diritto.
    [Show full text]
  • 48. Hermeneutics and Critical Theory
    48. Hermeneutics and Critical Theory Nicholas Smith One of the achievements of Hans-Georg Gadamer's Truth and Method was to make plausible the idea that hermeneutics constitutes a distinct body of thought, an intellectual tradition whose history of successes, stalemates and defeats, heroes and villains, could be recounted in a single coherent narrative (Gadamer 1993). But the popularity of this idea, both in the sense of the number of people who came to accept it and the number who came to identify with the hermeneutic tradition itself, was due as much to a number of books published in the decades following the appearance of Truth and Method which either re-staged the central episodes of this history by way of the reproduction of canonical texts, or defended the newly reconstructed tradition against rival contemporary ones (Bleicher 1981; Hoy 1978; Mueller-Vollmer 1986; Ormiston and Schrift 1990; Thompson 1981; Warnke 1987). Indeed, the popularising anthologies of the hermeneutic tradition typically left off where the more systematic defenses of hermeneutics typically began: namely, with the sketches for a critical theory of society then being outlined by Jürgen Habermas and Karl-Otto Apel. These pieces were read either as the opening up of a new, politically progressive chapter in the history of hermeneutics – as the dawning of a ‘critical hermeneutics’, no less – or as representing a fundamental challenge to hermeneutics by exposing fatal flaws in its capacity to orient genuinely critical 1 reflection. Either way, Habermas’s and Apel’s responses to Truth and Method, and Gadamer’s subsequent rejoinders to them, made it seem obvious to many intellectuals in the 1960s and 1970s that the self-understandings of philosophical hermeneutics and the critical theory of society were intimately bound up with each other.1 That connection is not so obvious today.
    [Show full text]
  • Disciplining of a Society Social Disciplining and Civilizing Processes in Contemporary China
    Disciplining of a Society Social Disciplining and Civilizing Processes in Contemporary China Thomas Heberer August 2020 Disciplining of a Society Social Disciplining and Civilizing Processes in Contemporary China Thomas Heberer August 2020 disciplining of a society Social Disciplining and Civilizing Processes in Contemporary China about the author Thomas Heberer is Senior Professor of Chinese Politics and Society at the Insti- tute of Political Science and the Institute of East Asian Studies at the University Duisburg-Essen in Germany. He is specializing on issues such as political, social and institutional change, entrepreneurship, strategic groups, the Chinese developmen- tal state, urban and rural development, political representation, corruption, ethnic minorities and nationalities’ policies, the role of intellectual ideas in politics, field- work methodology, and political culture. Heberer is conducting fieldwork in China on almost an annual basis since 1981. He recently published the book “Weapons of the Rich. Strategic Action of Private Entrepreneurs in Contemporary China” (Singapore, London, New York: World Scientific 2020, co-authored by G. Schubert). On details of his academic oeuvre, research projects and publications see his website: ht tp:// uni-due.de/oapol/. iii disciplining of a society Social Disciplining and Civilizing Processes in Contemporary China about the ash center The Roy and Lila Ash Center for Democratic Governance and Innovation advances excellence and innovation in governance and public policy through research, edu- cation, and public discussion. By training the very best leaders, developing power- ful new ideas, and disseminating innovative solutions and institutional reforms, the Center’s goal is to meet the profound challenges facing the world’s citizens.
    [Show full text]
  • Strengthening Confluent Education Through a Philosophical
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations 1896 - February 2014 1-1-1986 Strengthening confluent education through a philosophical analysis of the concept of dialogue : an examination of the writings of Martin Buber, Hans-Georg Gadamer and Karl Jaspers. Roberta B. Heston University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_1 Recommended Citation Heston, Roberta B., "Strengthening confluent education through a philosophical analysis of the concept of dialogue : an examination of the writings of Martin Buber, Hans-Georg Gadamer and Karl Jaspers." (1986). Doctoral Dissertations 1896 - February 2014. 4093. https://scholarworks.umass.edu/dissertations_1/4093 This Open Access Dissertation is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations 1896 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. STRENGTHENING CONFLUENT EDUCATION THROUGH A PHILOSOPHICAL ANALYSIS OF THE CONCEPT OF DIALOGUE: AN EXAMINATION OF THE WRITINGS OF MARTIN BUBER, HANS-GEORG GADAMER AND KARL JASPERS A Dissertation Presented By Roberta Belding Heston Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of DOCTOR OF EDUCATION February 1986 Education Roberta Belding Heston All Rights Reserved STRENGTHENING CONFLUENT EDUCATION THROUGH A PHILOSOPHICAL ANALYSIS OF THE CONCEPT OF DIALOGUE- AN EXAMINATION OF THE WRITINGS OF MARTIN BUBER, HANS-GEORG GADAMER AND KARL JASPERS A Dissertation Presented By Roberta Belding Heston ii\ To Tom whose unfailing fortitude in dialogue made possible achievement of this goal and To my father who would have been so proud of its achievement iv Acknowledgement Appreciation is owed to far more people than can be mentioned here.
    [Show full text]