对汉语语境中Hermeneutics的哲学考察

Hermeneutics 一词在现代西方哲学中,绝非仅仅意谓着一套理解与解释文本的技艺,更为重要的是它有着本体论的诉求。通过考察 Hermeneutic 在国内的译法,及其与中国传统的相契合之处;考察该词在现代西方哲学中的含义。我们发现,Hermeneutics 更多指向的是方法论与本体论的统一,国内用诠释学来译 Hermeneutics 一词,在中国文化传统中有着更多的契合之处,也更能体现它的方法论与本体论相统一的特性。

Emmanuel Levinas： Hermeneutics, Ethics, and Art

This article draws attention to the subject of art in Levinas＇s thinking through consideration of his philosophical language, which is aided by images, metaphors, and idioms of art. The primary image that will accompany our discussion throughout this article is the image of art as shadow, which Levinas incorporates into the title of the essay which he devotes to the subject of art： ＂Reality and Its Shadow＂. Thinking about art from the perspective of Levinas means thinking about image and essence, about which is visible before us and which we cannot see, and about the different ways in which art can express itself. Levinas＇s theory of interpretation is grounded in and guided by the field of ethics and addresses the ethical aspects of interpretation. Levinas approaches the discourse of interpretation not out of na＇ivet6 but rather based on a deep understanding of the field of hermeneutics, with all its shortcomings and challenges. Thinking of hermeneutics from an ethical perspective is no mere addition to the discussion but the very crux of the matter. An attempt to understand interpretation as an act of exposing the truth encounters serious philosophical and logical difficulties, whether we are seeking to discover the intention of the artist, the intent of a specific work of art, or a hidden form within the work itself. The engagement with Levinas＇s theory of hermeneutics, however, raises a different question which is the focus of this article： Can Levinas＇s theory of interpretation be applied to the realm of artistic creation, and if so, how？ This question is sharpened by the difficulties that Levinas himself poses to his readers by designating art as the ＂shadow＂ of reality and drawing attention to the egoistic dimension of the artistic act.

An Interpretation of Danto’s the End-of-Art Thesis from the Perspective of Gadamerian Hermeneutics

Ontology of art,philosophy of art history,and aesthetics make up Danto’s integrated philosophy of art.The end-of-art thesis is the essence of Danto’s philosophy of art history.As an analytical philosopher,Danto’s philosophy resembles Hans-Georg Gadamer’s philosophical hermeneutics in the viewpoints concerning art and history in some ways but differs in others.Danto’s concepts of history show different tendencies in analytical philosophy of history and philosophy of art history.On the one hand,his philosophy of history conforms to Gadamer’s history of effect for the denial of the objectivity and certainty of historical truth.On the other hand,his philosophy of art history fundamentally differs from Gadamer’s relativism by asserting“the end of art”therefore generating a Hegelian law in art history.By using the strategy of“historical narrative”in his philosophy of art history,which is also in accordance with Gadamerian tradition,Danto aims to reconcile his self-contradictory historical views and to justify his philosophical position both as an“essentialist”and a“historicist”.

“Fusion of Horizons”——Analysis of Fortress Besieged From the Perspective of Gadamer’s Hermeneutics

According to Gadamer’s philosophical hermeneutics,two processes of“fusion of horizons”can be described as:the“horizons”of the text,the translator,and the target reader are“fused”together.Based upon the“fusion of horizons”of the hermeneutics proposed by Hans-Georg Gadamer,a leading German Continental philosopher of the twentieth century,this article aims to analyze English version of Wei Cheng written by Qian Zhongshu and then cooperatively translated by Jeanne Kelly and Nathan K.Mao.It is found that the translator can give new meaning to the text through“interpretation”,and on that basis,each interpretation of the text means a new process of“fusion of horizons”.

Hermeneutics in Nursing Studies: An Integrative Review

Aim: To review nursing studies using hermeneutics as a methodology in different dimensions including practice, education, and administration. Background: Hermeneutics is a qualitative research methodology that focuses on interpreting the meanings of experiences in individual’s life. It is a major philosophy and research method in the humanities, human sciences and arts disciplines with a central goal of describing people’s experiences. Data sources: A review of relevant literature using electronics databases including EBSCO, SCOPUS, MEDLINE, CINAHL, and PUBMED. Review methods: Using an integrative method, peer-reviewed research and discussion papers published between 2013 and 2018 and listed in the CINAHL, SCOPUS, Science Direct, PubMed and Google Scholar databases were reviewed. Findings: A final review of 13 studies that used hermeneutic phenomenology as a philosophical background and research methods was done. Conclusions: Hermeneutic phenomenology has been used as a qualitative method in numerous nursing studies with different domain including practice, education and administration. The ability of the nurses to make decisions related to implementing evidence in education, practice, research, and admiration is reliant on the clinical expertise of the nurse. The review of the literature identified that the capability to correlate research findings to these three categories in nursing and the willingness and inclination to improve current practice were crucial factors for knowledge translation.

The Rehabilitation of Rhetoric in Gadamer’s Philosophical Hermeneutics

The interrelation of rhetoric and hermeneutics is rooted in our existential historicity and linguisticity.Rhetorical competence and education are integral approaches to a better understanding of being-in-the-world.Inspired by Platonic dialectic and Aristotle’s phronesis,Gadamer has redefined true rhetoric and revived the epistemological and ethical dimensions in rhetoric in his philosophical hermeneutics.This article investigates four aspects in Gadamer’s rehabilitation of rhetoric.First,rhetoric as ethics.Rhetoric transcends the dualism of self-other,subject-object through its dialogical structure,and is composed of understanding and application as a whole in hermeneutic experience.Second,rhetoric as discursive knowledge.Rhetoric is oriented to eine Sache(reality)itself,and is endowed with primitive experience of truth.Its own validity as discursive knowledge is not confined to scientific methodology,and is essential for natural and human sciences.Third,rhetoric as component of linguisticity.The ubiquity of rhetoric makes it an integral component of linguisticity.The capacity to use metaphors,symbols,allegory is an important aspect of our linguisticity,revealing the rhetorical quality in language.Lastly,hermeneutic theories inspired by rhetoric.Gadamer’s rehabilitation of rhetoric is beneficial for the development of philosophical hermeneutics and humanist education in modern world.

Moral Creativity in Paul Ricoeur’s Poetic Hermeneutics

Inclusiveness is a major feature of Paul Ricoeur’s thought.The various stages of his thought development penetrate each other and realize the grafting of hermeneutics and phenomenology,hermeneutics and poetics of will.Based on that meaning comes from symbolism,Ricoeur turns to the philosophical dimension of doubt and trust by means of poetic hermeneutics.Starting from breaking the absolute status of cogito since Descartes,Ricoeur proposes the relationship between symbolism and language from the level of reflection.This kind of creative interpretation not only gives symbolism poetic significance,but also realizes the grafting of hermeneutics and poetics,and finally realizes the ontological sense of reinterpreting the existence of self in the existence of the world through moral creativity.

Amo’s Hermeneutics and Hegel’s Historical Prejudices Against Africa

During the lifetime of Anton Wilhelm Amos(ca.1700-ca.1755),the hermeneutics served not only interpreting and understanding of philosophical contexts,but also to overcome the prejudices and the underlying spirit of partiality with them.As one of the first modern theorist and systematician of hermeneutics,Amo dealt intensively with the prejudice problem.According to him,any prejudice is a mistake of the mind.Generalizing,Amo claims that prejudices are not a consequence of a false knowledge,but they arise by the lack of knowledge par excellence and are therefore in contradiction with reason.Amo sees the task of hermeneutics to counteract the prejudices inherent contradictions.With regard to the historical hermeneutics,he recommends to look at the past,not by selective or specific moments,but in its generality,in order to avoid contradictory and even false interpretations.But he acknowledges that only generalists as polyvalent historians of philosophy with an interdisciplinary mindset and multilingualism knowledge have this ability to general thinking.It will be examined more closely in this presentation whether Hegel can meet the hermeneutic claim within the meaning of Amo because of his pessimistic-ridiculous and contradictory prejudices about Africa.Finally,the question will be whether Hegel perhaps confounded his mental projections with the real history of Africa why he did not succeed to identify the real causes of the problems of this continent,and to describe their immediate consequences objectively.

Metaphor From the Perspective of Gadamer’s Philosophical Hermeneutics

As the essence of philosophical discourse,metaphor exists in various philosophical thoughts.This paper is an attempt to reveal the role that metaphor plays in the process of seeking truth,which is the ultimate goal of philosophy,by analyzing the origin of metaphor,the relationship between metaphor and philosophy as well as the use of metaphor in Gadamer’s philosophical hermeneutics.

“Words”and“Meaning”in the Horizon of Philosophical Hermeneutics

The article holds that the problem of the relationship between"words"and"meaning"has always been the philosophical proposition.Through analyzing the relationship between"words"and"meaning"and probing into"disoourse","text"and"space-time history",the author thinks that the interpreters'preconceptions,preexistence,pre-structure and different perspectives have resulted in diverse forms of interpretations,and the being of each kind of form has its own rationality.Moreover,the process in which the interpreters interpret"words","discourse","text"and"history"is also the process to interpret themselves.Nevertheless,being able to say and being unable to say are soaked in the whole process of interpretation,and,as a result,human beings will always be confronted with a kind of"say and cannot say"embarrassment.

现代逻辑思维对诗性的背离与回归——从罗素、维特根斯坦到伽达默尔

亚里士多德创立的形式逻辑在原始思维中有其“互渗律”的起源,因而是基于语言本身的隐喻本性的,但直到康德,以往的隐喻都被理解为“使陌生变得熟悉”,成为形式逻辑的工具论,隐喻的“使熟悉变成陌生”的创新性一面却被忽视了。弗雷格和罗素等从逻辑中清除了陌生的东西,使之变得数理化、僵化而无创造性,必然遇到“罗素悖论”而无法自拔;维特根斯坦是一个转折,从早期的分析哲学的逻辑观到晚期摆脱工具主义而转向语言游戏,有了西方逻辑思维从背离诗性到回归诗性的苗头;最后,经过伽达默尔对这一苗头的修正和发挥,将其扩展为诠释学的“语言学转向”,为隐喻和诗性打开了一片广阔的天地。可惜,他受到海德格尔和基督教传统“圣言”的局限,最终未能就此将其创造性的对话学说提升到“语言学之后”的形而上学,而沉陷于传统存在论(本体论)的“物理学之后”中。

从诠释学到中国经典阐释学——中国式哲学现代化的一种尝试

诠释学(Hermeneutik)本是现象学后期发展的一个学派,现已成为做哲学的第一哲学,因为人类认知领域皆为解释,解释空间已全部充实了人类认知空间;而且,解释发展到阐释引起的革命,实现了马克思主义哲学家不仅解释世界而且还要改变世界的主张。阐释学(Auslegungslehre)是根据当代哲学诠释学的阐释概念而进行的中国重构,也可以说是西方哲学诠释学的中国化。阐释概念经历了教义学阐释—探究型说明—实践应用型阐释,从而阐释的本质是效果历史事件、新型的意义与真理概念、视域整合的共识以及对话的问答结构。中国经典阐释学是在中国深厚的经学传统基础上吸收西方哲学诠释学的合理要素而建构的一门中国阐释学,它不同于中国传统经学又高于中国传统经学,不同于西方诠释学又高于西方诠释学。

批判、规范与事实张力下的新闻客观性:以批判诠释学及相关争论为视角

本文从哲学诠释学与批判诠释学的争论出发,进一步探讨了伽达默尔与哈贝马斯、德里达以及卢曼关于客观性与规范性问题的争论,并将诠释学的思想发展与对新闻客观性观念的变迁结合起来,以充分理解新闻客观性问题所涉及的理论向度。通过伽达默尔与哈贝马斯的对话,客观性表明自身为融规范性与批判于一体的动态过程。基于后现代主义与卢曼系统论对客观性之争的延续,客观规范性的重要意义与困难被进一步展示,并为理解作为事实与规范之张力的客观性提供新的视域。尽管一直伴随着怀疑与争论,但新闻客观性总是在各种思想的复杂张力中找到自己的立足点,从而成为“不死之神”。

《资本论》之诠释学考察:从马克思与莎士比亚的互文谈起

在文学研究中,批评家们阐释马克思著作和莎士比亚作品互文的工作已经进行了150多年。而马克思在《资本论》中大量引用莎士比亚经典的现象,仍然是一个被持续探讨的议题。通过悖论以及反转两个维度对《资本论》和莎士比亚戏剧进行哲学诠释重构,读者得以窥见莎士比亚经典所蕴藏的时代精神内涵之于马克思政治经济学批判的启示。马克思对莎士比亚的研习化用绝不只是出于丰富表达、美化文风的单纯修辞学考虑,更重要的是,《资本论》与莎士比亚的视域融合内在地促进了马克思的思想发展与理论建构,使文学彰显出来的真理性拓展到经济哲学的维度。

中国的经典诠释与“和合诠释学”的义理建构

中国的经典诠释之路漫长而丰富。现当代中国学者尝试在西方诠释学研究的基础上走出一条中国自主的、脱胎于传统的、融合现代诠释方法的诠释新路,然而都难以形成含摄不同宗教、不同民族、不同主体的哲学诠释架构。“和合诠释学”是在“和合”思想基础上提出来的创造性诠释学说,它以“和合生生道体”为本体依据,以“三法”为思辨方法,以“三层次”“三结构”为层次结构,以“三界”“八维”为系统诠释框架,以“五大原理”为价值原则,形成了既有形上支撑亦有现实关怀的人文诠释体系。“和合诠释学”的提出及其义理系统的建构承续了中华优秀传统文化的精髓,为中国哲学研究、经典文本解读提供了新的诠释框架和话语体系,是把马克思主义基本原理同中华优秀传统文化相结合的有益尝试,是构建中国自主知识体系、巩固文化主体性的有益探索。

诠释学视域下GPT语言模型的本质及特征

GPT语言模型的设计思路具有自然语言理解的诠释学思维特征,但本质上该模型并不具备诠释学语言理解的属人性基础;GPT语言模型将智能视为一种本体论层面以语言作为媒介的整体性系统“涌现”结果,缺乏诠释的“本体论—主体性”地位和“本体论—整体性”结构;GPT语言模型采用的生成式和预训练的设计思路凸显了诠释学理解和解释的“历史性”特征,而数据训练的强化和“思维链”的对话机制使该模型具有“效果历史”和“视域融合”的语言理解特征;GPT语言模型在模拟人类“偏见性”认知方面取得进步,但与人类的“偏见—个性化”和“偏见—创造性”能力相比存在根本差异;GPT语言模型形成了“诠释学循环”的语言对话机制,但其并不具有自身独立的“诠释学循环”实践基础,因此,难以达成诠释学意义上的语言理解共识。

“共在性”数字诠释学理论构建

“共在性”数字诠释学,致力于解决数字化生存造成的理解的碎片性、多元性和不平等性,在高速变化的数字时代重构多元共生的存在方式。在数字技术与诠释学的新一轮融合中,“共在性”数字诠释学主张将数字技术作为新的诠释主体,探讨人的数字化存在。“共在性”数字诠释学融合施莱尔马赫以来的“共在性”诠释学思想、共同体思想以及中华优秀传统文化中的“共在”思想为其理论基础,以阐明数字世界中人自身的技术性共在、人与人多元共生的社会性共在、人类文化的艺术性共在以及人的伦理性共在的新样态为基本阐释维度,从而助力数字中国“五位一体”建设。

文学化马奇的管理学意义研究:一个诠释学的视角

通过经典文学作品来讲授领导力课程是詹姆斯·马奇的一大特色。这样一个文学化马奇是马奇留给现代管理学的一笔厚重遗产。对于这样一笔遗产,学术界却似乎还没有给予足够的重视。从诠释学的视角出发,对文学化马奇的管理学内涵及意义进行分析。结果显示,文学化马奇虽然不符合主流管理学及实证主义范式标准,但是却与诠释学这样一种重要的哲学流派相符合,是诠释学一脉在管理学中的延伸。海德格尔、伽达默尔的哲学从根本上保证了文学化马奇的学术合理性。然而,文学化马奇所代表的诠释主义范式还有助于解决与实践相关的根本目的、道德判断和度的把握等问题,有助于解决主流管理学长期存在的与实践脱节问题。

公共理性与公共阐释研究论衡

张江教授提出的“公共阐释”理论,立基于“公共理性”之上。围绕这一理论焦点,文艺理论界展开了热烈讨论。其中,既有质疑与批评,更有肯定与延展。前者或认为公共理性概念抽象而空洞,或认为公共阐释的达成并不在于公共理性,或认为不能用理性或非理性来区分是否为公共阐释;后者则从强弱度区分、语言学转向、交往理性、公共感性等视角,来补充与界定公共理性。集中检视这些关于公共理性与公共阐释的研究,有助于深入理解公共阐释的学理基础与学术意义,丰富并完善公共理性、公共阐释的理论内涵与细节,进一步促进中国当代阐释学话语体系的建构。