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❶Rather than judging these prejudices, they become an integral part of the study.

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Today, within the sphere of qualitative methods, the word hermeneutics seems to be interchangeable with the term phenomenology Byrne; They are linked closely, but they in fact do have different implications to qualitative researchers. Both phenomenology and hermeneutics are modes of analysis used by qualitative researchers to interpret data Myers.

The two modes share the underlying assumption that interpretation of a text, or of an artifact, should be approached from a multi-perspective vantage point. Edmund Husserl, a phenomenological philosopher believed the object under study and the subject studying that object could be separated Byrne, He believed that in order to understand what the subject knows about the object, that what is know can and should be bracketed.

This is more of a phenomenological point of view Byrne, Heideggeran hermeneutics states that through the study of shared stated of being, articulated through dialogue texts, and parts of texts , that common beliefs and practices can be revealed Bryne; Hans-Georg Gadamer extended Heidegger's work on hermeneutics in much the same way Shleiemacher expanded upon Ast's work.

Gadamer stressed the importance of examining the historical and cultural consciousness embedded in artifacts Bryne; Gadamer criticized the emphasis on psychology and history of Dilthey's work Godon, The relevance to current trends in qualitative research of this type of hermeneutics is that it implores the researcher to keep track of his her prejudices during the research.

Mircea Eliade , as a hermeneutist, understands religion as 'experience of the sacred', and interprets the sacred in relation to the profane. Myth should not be interpreted as an illusion or a lie, because there is truth in myth to be rediscovered. He introduces the concept of 'total hermeneutics'. In the field of safety science , and especially in the study of human reliability , scientists have become increasingly interested in hermeneutic approaches. It has been proposed by ergonomist Donald Taylor that mechanist models of human behaviour will only take us so far in terms of accident reduction, and that safety science must look at the meaning of accidents for human beings.

Other scholars in the field have attempted to create safety taxonomies that make use of hermeneutic concepts in terms of their categorisation of qualitative data. In sociology , hermeneutics is the interpretation and understanding of social events through analysis of their meanings for the human participants in the events.

It enjoyed prominence during the s and s, and differs from other interpretive schools of sociology in that it emphasizes the importance of both context [71] and form within any given social behaviour. The central principle of sociological hermeneutics is that it is only possible to know the meaning of an act or statement within the context of the discourse or world view from which it originates.

Context is critical to comprehension; an action or event that carries substantial weight to one person or culture may be viewed as meaningless or entirely different to another. For example, giving the "thumbs-up" gesture is widely accepted as a sign of a job well done in the United States, while other cultures view it as an insult.

Friedrich Schleiermacher , widely regarded as the father of sociological hermeneutics believed that, in order for an interpreter to understand the work of another author, they must familiarize themselves with the historical context in which the author published their thoughts. His work led to the inspiration of Heidegger's " hermeneutic circle " a frequently referenced model that claims one's understanding of individual parts of a text is based on their understanding of the whole text, while the understanding of the whole text is dependent on the understanding of each individual part.

Murray Rothbard and Hans Hermann-Hoppe , both economists of the Austrian school , have criticized the hermeneutical approach to economics. From Wikipedia, the free encyclopedia. For other uses, see Hermeneutics disambiguation. For the history of hermeneutics, see History of hermeneutics.

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Exegesis , Biblical hermeneutics , Talmudical hermeneutics , and Quranic hermeneutics. Allegorical interpretations of Plato Authorial intentionalism Biblical law in Christianity Close reading Gymnobiblism Hermeneutics of suspicion Historical poetics Narrative inquiry Pesher Philology Quranic hermeneutics Reader-response criticism Structuration theory Symbolic anthropology Tafsir Talmudical hermeneutics Theosophy Truth theory.

The Cambridge Dictionary of Philosophy 2nd ed. Dictionary of Philosophy and Religion. Introduction to Philosophical Hermeneutics. Beekes , Etymological Dictionary of Greek , Brill, , p. University of California Press. Journal of Christian Philosophy. Stanford Encyclopedia of Philosophy.

Method and Methodology , Springer, , p. Speculum Scientarium , 25 , p. Caputo , Radical Hermeneutics: Radical hermeneutics situates itself in the space which is opened up by the exchange between Heidegger and Derrida Postmodernism, Objectivity, Multicultural Politics. Cornell University Press, Dreyfus , Mark A. Truth, realism, and the history of being , Routledge, , pp. Dreyfus, "Heidegger's Hermeneutic Realism," in: Hiley, James Bohman, Richard Shusterman eds.

Truth, realism, and the history of being , Routledge, , p. Howard, Three Faces of Hermeneutics: Empathy in the Context of Philosophy. Origin of the German Tragic Drama. Reconsidering Ernst Bloch , ed. Verson, , p. Narrative as a Socially Symbolic Act. Introduction to the Political Unconscious. The Hermeneutics of Sacred Architecture: Experience, Interpretation, Comparison , p. Architecture in the Age of Divided Representation: Design as a Way of Thinking , London: University of Texas Press.

Interpretations on Behalf of Place. The Interpretation of Dreams. The Nature of Religion , translated by Willard R. Harcourt Brace Jovanovich, Inc. Foundations of qualitative research; Interpretive and critical approaches. Dasilva, Sociology and Interpretation: New German Critique Christian philosophy Scholasticism Thomism Renaissance humanism.

Kyoto School Objectivism Russian cosmism more Formalism Institutionalism Aesthetic response. Atomism Dualism Monism Naturalism. Philosophy by region Philosophy-related lists Miscellaneous.

Women in philosophy Sage philosophy. Retrieved from " https: Hermeneutics Philosophical methodology Literary criticism Martin Heidegger Religious terminology Continental philosophy. Views Read Edit View history. In other projects Wikimedia Commons Wikiquote. This page was last edited on 13 September , at By using this site, you agree to the Terms of Use and Privacy Policy.

Look up hermeneutics in Wiktionary, the free dictionary. Wikimedia Commons has media related to Hermeneutics. Further, it is suggested that hermeneutics can fruitfully be partnered with a critical approach.

In this regard, a critical attitude and a metaxological approach are explored and a conceptualization of critical hermeneutics is proposed. It is suggested that hermeneutics and critical hermeneutics implicitly underpin qualitative inquiry, both of which emphasize the interpretive act of understanding, and a dialogue on this subject is invited.

FERRARIS defines hermeneutics as "the art of interpretation as transformation" and contrasts it with a view of theory as "contemplation of eternal essences unalterable by their observer" p. In these post-positivistic times, the need to make explicit the art of interpretation, and the transformative possibilities within, has never been more urgent. This paper suggests that hermeneutic thought has much to offer those interested in qualitative inquiry and, as SCHWANDT points out, serves as a major source of ideas for qualitative inquiry.

Most research is informed by philosophical underpinnings that originate in unacknowledged and implicit philosophical traditions. I suggest that qualitative research is by its very nature informed by hermeneutic thought, although this link is not often made explicit in qualitative research writing. On a broad level, greater attention to the tradition of hermeneutic scholarship can enrich, substantiate and make explicit assumptions about interpretation and understanding that are central to qualitative research.

Given that the emphasis in qualitative research is on understanding and interpretation as opposed to explanation and verification, and that the parallel emphasis is evident in hermeneutic thought, where for instance GADAMER demonstrates that understanding verstehen is the universal link in all interpretation of any kind, the connection between qualitative research and hermeneutic thought becomes self-evident.

Attending to the writing of hermeneutic philosophy, in combination with those who work in critical traditions, can therefore potentially enrich the explication of underpinnings and the rationale for adopting a qualitative approach to research. In this paper, a basic introduction to five characteristics of a hermeneutic approach is offered, and it is suggested that hermeneutic thought is a largely unacknowledged underpinning of interpretive qualitative research.

Furthermore it is suggested that the critical potential of hermeneutics could more fruitfully be employed in the human sciences. Originally an approach used for the interpretation of ancient and biblical texts, hermeneutics has over time been applied to the human sciences more generally DILTHEY, , and is now seen by many to cover all interpretive acts in the human human sciences RORTY, With respect to the universality of hermeneutics, RORTY describes his fantasy "that the very idea of hermeneutics should disappear, in the way in which old general ideas do disappear when they lose polemical and contrastive force—when they begin to have universal applicability" p.

While hermeneutics has a long history and influence in Europe and particularly German language contexts, the influence in North America has generally been more limited. In particular, he points to GADAMER's Truth and Method as a book about hermeneutic philosophy with an unrecognized significance that reaches far beyond the discipline of philosophy.

Indeed, in North America, this lack has been identified in fields such as education; for example, GALLAGHER notes that hermeneutics has not been widely discussed or adopted in the field of education. This is contrasted with European contexts where hermeneutics has had a more important and prominent role in methodological debates in the social sciences, and within the educational traditions. Furthermore, hermeneutics questions the limitations of positivist approaches to research, GADAMER a writes "And yet, over against the whole of our civilization that is founded on modern science, we must ask repeatedly if something has not been omitted …" p.

This "omitted" something, is what both the project of hermeneutic thought and the project of qualitative research set their attention toward. It follows that hermeneutics may offer an implicit conceptual underpinning to research in the qualitative tradition, and that understanding hermeneutics and critical hermeneutics can potentially enrich and deepen the conceptual foundations of research undertaken from a qualitative perspective. Hermeneutics is sometimes criticized for its conceptually elusive nature, but it is important to note, as GADAMER does, that "hermeneutics is a protection against abuse of method, not against methodicalness in general" p.

Given the conceptually elusive nature of hermeneutics, there are few introductory overviews that invite the novice into a dialogue about this subject. While not an exhaustive discussion of hermeneutic philosophy, this paper invites the reader to consider five characteristics of a hermeneutic approach. This overview highlights introductory ideas, illuminating that a hermeneutic approach a seeks understanding rather than explanation; b acknowledges the situated location of interpretation; c recognizes the role of language and historicity in interpretation; d views inquiry as conversation; and e is comfortable with ambiguity.

These descriptions are followed by a discussion of the critical potential of a hermeneutic approach. The goal of a hermeneutic approach is to seek understanding, rather than to offer explanation or to provide an authoritative reading or conceptual analysis of a text.

Its task, therefore, is not to methodically achieve a relationship to some matter and to secure understanding in such a method.

Rather, its task is to recollect the contours and textures of the life we are already living, a life that is not secured by the methods we can wield to render such a life our object" p. According to GADAMER , the task of hermeneutics is not to develop a procedure of understanding, but rather to clarify the interpretive conditions in which understanding takes place.

Importantly, the conditions under which a fusion of horizons takes place include attention to the prejudices individuals bring to the interpretive event, these are beyond what we are able to see, however they constitute the horizon of a particular present:. An important part of this testing occurs in encountering the past and in understanding the tradition from which we come.

For GADAMER "Part of real understanding is that we regain the concepts of a historical past in such a way that they also include our own comprehension of them" p. But at the same time, we must go beyond this historical past.

For the process of understanding to take place a fusion of horizons needs to occur such that "as the historical horizon is projected, it is simultaneously superseded" GADAMER, , p. But this means that the interpreter's own thoughts too have gone into re-awakening the texts' meaning.

In this the interpreter's own horizon is decisive, yet not as a personal standpoint that he maintains or enforces, but more as an opinion and a possibility that one brings into play and puts at risk, and that helps one truly to make one's own what the text says" GADAMER, , p.

Our own horizon does not remain static. BONTEKOE acknowledges the integrative nature of hermeneutic understanding, pointing out that understanding occurs only when the interpreter recognizes the significance of the various items that she or he notices, and recognizes the way in which those items relate to each other. RORTY conceives of changes in understanding as the reweaving of human beliefs and desires—of sentential attitudes within human minds. Such webs continually reweave themselves in order to accommodate new sentential attitudes p.

He links changes in understanding to action, noting that the web of belief should be regarded not just as a self-reweaving but as one that produces movements in the organism's muscles—movements that kick the organism itself into action. Central to hermeneutic understanding is the notion of the hermeneutic circle. The hermeneutic circle traditionally signified a methodological process or condition of understanding, namely that coming to understand the meaning of the whole of a text and coming to understand its parts were always interdependent activities SCHWANDT, In this regard, "construing the meaning of the whole meant making sense of the parts and grasping the meaning of the parts depended on having some sense of the whole" SCHWANDT, , p.

The parts, once integrated, define the whole. Each part is what it is by virtue of its location and function with respect to the whole. In a process of contextualization , each of the parts is illuminated, which clarifies the whole. Interpretation is seen as an inescapable feature of all human efforts to understand; "there is no special evidence, method, experience or meaning that is independent of interpretation or more basic to it such that one can escape the hermeneutic circle" SCHWANDT, , p.

GADAMER notes that 19 th century hermeneutic theory often discussed the circular structure of understanding within the framework of a formal relation between part and whole. In this theory, "the circular movement of understanding runs backward and forward along the text and ceases when the text is perfectly understood" p.

In contrast he draws on HEIDEGGER who describes the circle in such a way that "the understanding of the text remains permanently determined by the anticipatory movement of fore-understanding" p.

In other words the circle of whole and part is not dissolved in perfect understanding, but is most fully realized in the interplay of the movement of tradition and the movement of the interpreter GADAMER. But this commonality is constantly being formed in our relation to tradition. Tradition is not simply a permanent precondition; rather, we produce it ourselves inasmuch as we understand, participate in the evolution of tradition, and hence determine it ourselves.

Thus the circle of understanding is not a methodological circle, but describes and element of the ontological structure of understanding" p. The hermeneutic circle is distinguished from the vicious circle in that it is constantly augmented by new information, and the process of understanding is fuelled by this continuous stream of information.

This can be a messy process, but one that recognizes the complexity of understanding: In her context as writer and activist, RICH comments on the evolving nature of understanding, highlighting how earlier levels can seem unthinkable in light of one's current insight: It can be difficult to be generous to earlier selves" p.

Although the emphasis in hermeneutic understanding is on a synthesis of information, the process always ends in something like a vicious circle. Once the interpreter is satisfied with her or his understanding, or has lost interest in pursuing the issue any further, she or he relies upon the level of understanding already achieved—he or she becomes, at least temporarily, entrenched.

In the vicious circle. Thus the process of comprehension can get started again only when this difference from what has gone before is registered and we inquire into the significance of the difference" BONTEKOE, , p. HOY cautions that the hermeneutical claim of the context-bound character of understanding and interpretation is not pernicious so long as interpreters remain open to differences between their own understanding and that of others. He suggests that only the requirement of convergence is oppressive because it obstructs the awareness of difference.

As an example, my aim in this paper is to attain a level of understanding sufficient for productive dialogue with others interested in this conversation.

Yet, the possibility of a fusion of horizons sufficient for productive dialogue does not presuppose "the convergence of every understanding with my own" HOY, p.

Hermeneutics acknowledges that all interpretation is situated, located, a—view from somewhere—to play on NAGEL's critique of the "view from nowhere. The goal is not objective explanation or neutral description, but rather a sympathetic engagement with the author of a text, utterance or action and the wider socio-cultural context within which these phenomena occur" p. Although not always referred to as hermeneutics, the situated nature of interpretation—and the impossibility of finding one foundational God's eye view—is a growing theme in the contemporary literature.

For instance, EISNER raises the uniqueness of each vantage point as relevant, pointing out that how we interpret what we see bears our own signature. He suggests that unique insight is not a liability but rather a way of bringing individual insight to a situation. SMITH highlights the influence of social groups and practices, noting that all inquiry begins from a particular social location, in which every knower is located: Such social networks and practices, and the traditions they represent, also influence interpretive perspectives and ways of constructing meaning.

Indeed, within such a view, we are called to account, to the extent that we are able, for the situated location of our subjectivity HARDING, A complete explication of such is impossible and all interpretations, although potentially rigorous, are also necessarily partial.

Whereas I have discussed the situated nature of hermeneutic interpretation and the hermeneutic notion of understanding, it is important to note further that hermeneutical thinkers argue that language and history are always both conditions and limitations of understanding e.

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Hermeneutic as a Research Method 1. Hermeneutic as a Research MethodHow to do research using Hermeneutic approachDr. Felice AddeoDepartment of Political, Social and Communication ScienceUniversity of Salerno – Italymail: [email protected]; [email protected] 2.

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*Hermeneutics as a method (in terms of research methodology)* - what does this mean? Because *method* and *approach* is not obviously distinguished from each other. Also the term *methodology* is commonly used to describe *the study of methods*.

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Kafle, Hermeneutic phenomenological research problematic. In the writings of Georg Wilhelm Fredrick Hegel () we can find the existence of double forms of experiencing reality, which . Hermeneutics was “derived from the Greek verb, hermeneueuein, “to interpret” and from the noun, hermeneia, or “inerpretation” (Bryne, ). Within the field of qualitative research this term still holds the connotation of “interpretation”.

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Hermeneutic research enables you to make interpretations and gain an in-depth understanding of the researched phenomenon. Hermeneutic research emphasizes subjective interpretations in the research of meanings of texts, art, culture, social phenomena and thinking. Oct 16,  · Introduction to Hermeneutic Phenomenology: A research methodology best learned by doing it Written by: Erika Goble, PhD Candidate, University of Alberta & NorQuest College Yin Yin, PhD Candidate, University of Alberta Hermeneutic phenomenology is a qualitative research methodology that arose out of and remains closely tied to phenomenological philosophy, a strand of .