Podcasts about gadamer

Este episodio explora la hermenéutica filosófica de Heidegger y Gadamer, destacando cómo comprender precede al conocimiento. A través del lenguaje, la historia y la pertenencia, se revela una nueva forma de estar en el mundo.

En este episodio exploramos la vida de Hans-Georg Gadamer, su infancia influenciada por un entorno académico y su desarrollo filosófico. Analizamos su obra principal, *Verdad y Método*, y cómo su enfoque hermenéutico revolucionó la comprensión al destacar el papel del diálogo y el contexto histórico en la interpretación.

Trecho do Fórum do Programa de Tutoria Avançada, realizado em 2022. Quer aprofundar seu conhecimento teológico? Participe dos Programas de Tutoria 2025! ⁠https://theinvisiblecollege.com.br/tutoria

Muslim scriptural text seems to pose contemporary challenges as to how its reader may mitigate tension between what text says and what it means. This tension defines the hermeneutical problem represented in the potential opposition between language and meaning, such opposition which Muslim jurists, and Arabic philologists for that matter, sought to resolve by referring to the idea of ‘context'. Particularly in juristic literature, Muslim scholars tend to use the word ‘context' in two meanings: 1) ‘context' in the sense of the linguistic context of the scriptural text; that is to read a text semantically and thematically according to its language-use and in connection with the surrounding texts which come before and after (aka sawābiq and lawāḥiq), where syntactical structure and speech arrangement are detrimental in the meaning-making process, and 2) ‘context' as referring to the specifics of a given situation, where a text is read in connection with its speaker's (authorial) intent and its surrounding historical and cultural circumstances. Based on these two meanings, ‘context' can be classified into two types: context of language and context of situation, to borrow Malinowski's term for the latter type. This paper seeks to demonstrate that the Muslim jurists relegated ‘context of situatio' to an ancillary but instrumental role in determining meaning, as they do not seem to envisage the possibility of meaning beyond text or outside the context of language-use. It is possible however, I argue, to redeem a space within classical Islamic tradition, where ‘context of situation' can be said to play an equally active role in the meaning-making process, hence balancing/reconciling the notion of language with the notion of meaning. Toward that end, the current paper seeks to expand the idea of ‘context' to include another type of ‘context', i.e., the context of interpreting religious text in connection with concrete reality. That is, a text – to be intelligible – is to be understood in connection with the way the text applies to a concrete situation. With this, the paper shall refer to three types of ‘context': context of language, context of situation, and context of application. The paper shall draw on perspectives not only from classical Islamic knowledge but also from the philosophy of language and philosophical hermeneutics that may inform discussions on the attempt to develop such hermeneutics of application from within Islamic tradition. As it proceeds to situate its argument within Islamic tradition and modern knowledge, this paper will make references to 1) classical Islamic scholars such as al-Shāṭibī, Ibn al-Qayyim, and other philologists and jurists from Islamic tradition and 2) modern scholars of language and hermeneutics such as Firth, Wittgenstein, Malinowski, and Gadamer from modern times.

On this episode of Chasing Leviathan, PJ and Dr. Ryan Holston discusses his book, Tradition and the Deliberative Turn, which explores democracy and the importance of small-scale communities in fostering genuine deliberation. Holston draws inspiration from philosopher Hans-Georg Gadamer, emphasizing the historical nature of communities and the need for shared practices and meanings. They also touch on the need for education in cultivating virtues and character, as well as the challenges of living in an atomized society driven by technology and social media.For a deep dive into Ryan Holston's work, check out his book: Tradition and the Deliberative Turn: A Critique of Contemporary Democratic Theory

Pablo Durio en La memoria de las cosas habla de las conversaciones que le gustan, de Gadamer pero también de Blankets y del Jilguero de Donna Tartt

Foundations of Hermeneutics:1.1 Definition and origins of hermeneutics1.2 Historical development: from biblical exegesis to general theory of interpretation1.3 Key figures in early hermeneutics (Schleiermacher, Dilthey)1.4 The hermeneutic circle: understanding parts and wholes Contemporary Hermeneutic Theories:2.1 Heidegger's ontological turn in hermeneutics 2.2 Gadamer's philosophical hermeneutics 2.3 Ricoeur's critical hermeneutics2.4 Habermas and the hermeneutics of suspicion 2.5 Feminist and postcolonial approaches to hermeneuticsApplications and Implications of Hermeneutics:3.1 Hermeneutics in literary theory and criticism3.2 Legal hermeneutics and constitutional interpretation3.3 Hermeneutics in social sciences and cultural studies3.4 The role of hermeneutics in intercultural communication3.5 Challenges and critiques of hermeneutic approaches3.6 Future directions: digital hermeneutics and AI interpretationBecome a supporter of this podcast: https://www.spreaker.com/podcast/philosophy-acquired--5939304/support.

In the fourth Sophia Lecture, Professor Douglas Hedley explores the transformative power of play in art and human consciousness, examining its philosophical significance across various cultures and traditions. Hedley highlights play's role in fostering aesthetic appreciation and creativity, embarking on a historical and philosophical journey from ancient wisdom to modern interpretations. He scrutinizes the aesthetic crisis in contemporary art, noting its departure from traditional notions of beauty and creativity, and weaves together intriguing concepts from evolutionary psychology, post-structuralist theories, and sacred art dimensions. Central to his discussion are the contributions of Kant, Schiller, and Gadamer, which shed light on art's role in society and individual lives. The lecture culminates in a compelling argument to reignite beauty's appreciation, urging a re-embrace of art's transformative potential in contemporary discourse. By positioning art as a conduit for truth and moral reflection, Hedley calls for a rediscovery of the deep connections between art, beauty, and the human condition.   Douglas Hedley is a Professor in the Philosophy of Religion at the University of Cambridge and a Fellow at Clare College. His work spans the fields of philosophy, theology, and psychology, focusing on the intersection of ancient wisdom and modern thought.   Glossary of Terms   Aesthetics: The branch of philosophy dealing with the nature of beauty, art, and taste.   Resources   Ralston College  Website: https://www.ralston.ac/ YouTube: https://www.youtube.com/@RalstonCollegeSavannah X: https://twitter.com/RalstonCollege   Douglas Hedley https://www.ralston.ac/people/douglas-hedley   Living Forms of the Imagination -Douglas Hedley https://www.amazon.com/Living-Forms-Imagination-Douglas-Hedley/dp/0567032957   Sacrifice Imagined: Violence, Atonement, and the Sacred - Douglas Hedley https://www.amazon.com/Sacrifice-Imagined-Violence-Atonement-Sacred/dp/1441194452   The Iconic Imagination - Douglas Hedley https://www.amazon.com/Iconic-Imagination-Douglas-Hedley/dp/1441194630   Homo Ludens: A Study of the Play-Element in Culture - Johan Huizinga  https://www.amazon.com/Homo-Ludens-Study-Play-Element-Culture/dp/1621389995   Truth and Method - Hans-Georg Gadamer  https://www.amazon.com/Truth-Method-Hans-Georg-Gadamer/dp/0826405851    Likeness and Presence: A History of the Image before the Era of Art - Hans Belting https://www.amazon.com/Likeness-Presence-History-Image-before/dp/0226042154 Quotes   "Friedrich Schiller observes that man only plays when he is in the fullest sense of the word a human being, and he is only fully a human being when he plays." - Douglas Hedley [00:15:49]   There has emerged a widely documented crisis of aesthetics. In the wake of Duchamp, or Warhol, it becomes more difficult to speak of the artwork, or indeed, aesthetic experience, more broadly." - Douglas Hedley [00:03:52]  Chapters    00:00:00] Introduction to the Aesthetics of Play [00:02:25] Philosophical Significance of Art, Beauty, and Aesthetics [00:17:00] Kant's Contribution to Aesthetics and the Concept of Genius [00:24:00] Schiller's Aesthetic Education of Man and the Concept of Play [00:33:40] Gadamer's Exploration of Art's Ontology and the Critical Role of Play [00:52:56] Audience Questions and Reflections  

In this second episode of the Sophia Lectures, Professor Douglas Hedley from the University of Cambridge embarks on a deep exploration into the theme of "play" and its relationship to consciousness, language, and poetic expression. Drawing upon the intellectual legacies of Owen Barfield and Hans-Georg Gadamer, Hedley explores the philosophical and theological dimensions of language, highlighting its role in shaping our understanding of existence. He discusses the concept of the "inner word" as described by Augustine and how poetry serves as a bridge between the tangible and the abstract, allowing for playful exploration of meaning. Hedley critiques modern perspectives on consciousness, suggesting that they often overlook the importance of play in human experience. Through discussions on the significance of metaphor, the societal role of poetry, and the collective versus individual nature of consciousness, Hedley offers a comprehensive examination of how language and poetry are fundamental to our comprehension of the world and how play is a vital aspect of this process.  This episode is a must-listen for anyone interested in the intersections of language, consciousness, and the human condition, providing a rich tapestry of philosophical inquiry and reflection.   Douglas Hedley is a distinguished philosopher at the University of Cambridge, celebrated for his extensive research in the philosophy of religion and Platonism. He is the author of multiple influential works on imagination and religious experience.   Glossary of Terms   Language games: A concept introduced by Ludwig Wittgenstein that highlights the importance of usage and practice in shaping meaning   Resources   Ralston College  Website: https://www.ralston.ac/ YouTube: https://www.youtube.com/@RalstonCollegeSavannah X: https://twitter.com/RalstonCollege Douglas Hedley https://www.ralston.ac/people/douglas-hedley   Philosophical Investigations - Ludwig Wittgenstein  https://www.amazon.com/Philosophical-Investigations-Ludwig-Wittgenstein/dp/0631205691   The Trinity (Works of Saint Augustine: A Translation for the 21st Century) - Saint Augustine  https://www.amazon.com/Trinity-2nd-Works-Saint-Augustine/dp/1565484460   Saving the Appearances: A Study in Idolatry - Owen Barfield https://www.amazon.com/Saving-Appearances-Idolatry-Owen-Barfield/dp/081956205X   Truth and Method - Hans-Georg Gadamer https://www.amazon.com/Truth-Method-Hans-Georg-Gadamer/dp/0826405851   Philosophy and the Mirror of Nature - Richard Rorty https://www.amazon.com/Philosophy-Mirror-Nature-Richard-Rorty/dp/0691020167   Augustine-Confessions-vol-1.pdf - Augustine. (n.d.). Confessions, Vol. 1. https://wesleyscholar.com/wp-content/uploads/2019/04/Augustine-Confessions-vol-1.pdf   Plato. (n.d.). Alcibiades 1. https://www.platonicfoundation.org/platos-alcibiades-1/   Homo Ludens: A Study of the Play-Element in Culture - Johan Huizinga  https://www.amazon.com/Homo-Ludens-Study-Play-Element-Culture/dp/1621389995   Quotes   "The great archetypal activities of human society are all permeated with play from the start." - Johann Huizinga, Homo Ludens [00:02:30]   “I think consciousness is fundamental to existence. In fact, it's the great philosophical question of our age.” - Douglas Hedley [01:01:24]   Chapters    [00:00:00] - Introduction to Sophia Lectures: Overview and Introduction of Professor Douglas Hedley   [00:02:00] - Exploring Play and Language: Merging Huizinga's Play Concept with Wittgenstein's Language Games and Investigations to Reveal Language's Essence in Shaping Human Culture and Thought.   [00:20:00] - The Inner Word and the Play of Meaning: Exploring Augustine's Inner Word and Poetry's Power to Unveil Transcendent Truths.   [00:26:00] - Tradition, Interpretation, and the Essence of Language: Exploring the Intellectual Legacies of Barfield and Gadamer, Their Critique of Modernism, and the Philosophical Significance of Language's Transcendental Source.   [00:52:00] - Participation, Aesthetics, and the Divine Word: Navigating Gadamer's Concept of Participation through Platonic Light, Aesthetic Experience, and the Theological Depths of Language.   [01:00:00] - Audience Q&A and Concluding Reflections

In the inaugural episode of the Sophia Lecture Series, Ralston College President Stephen Blackwood and distinguished Cambridge Professor Douglas Hedley explore "The Spirit of Play", delving into the enigmatic nature of play, its historical and philosophical significance, and its intricate connection with human culture and imagination. This discussion highlights that concept's relevance in today's society, its role in fostering a comprehensive understanding of human experience, and its importance in addressing fundamental questions of human existence. By examining the playful foundations of philosophical inquiry and the significance of imagination, this conversation encourages listeners to embrace a richer, more nuanced view of the world, ultimately challenging our understanding of human culture and intellectual pursuits. Douglas Hedley is a distinguished philosopher at the University of Cambridge, celebrated for his extensive research in the philosophy of religion and Platonism. He is the author of multiple influential works on imagination and religious experience. Resources Ralston College  Website:  https://www.ralston.ac/ YouTube: https://www.youtube.com/@RalstonCollegeSavannah X: https://twitter.com/RalstonCollege Instagram: https://www.instagram.com/ralstoncollege/ Douglas Hedley https://www.divinity.cam.ac.uk/directory/douglas-hedley https://www.ralston.ac/people/douglas-hedley Living Forms of the Imagination -Douglas Hedley  Sacrifice Imagined: Violence, Atonement, and the Sacred - Douglas Hedley  The Iconic Imagination - Douglas Hedley  Homo Ludens: A Study of the Play-Element in Culture - Johan Huizinga Truth and Method - Hans-Georg Gadamer  Encyclopaedia Britannica. (n.d.). Praise of Folly. Encyclopaedia Britannica. Quotes "The concept of play...straddles evolutionary history, psychology, ethics, aesthetics, even religion." - Douglas Hedley [00:01:24] "Play, perhaps surprisingly, has quite a significant role in the history of philosophy." - Douglas Hedley [00:02:53]  "Metaphysics is our spiritual oxygen." - Douglas Hedley [00:17:35]  Chapters  [00:00:00] - Introduction to Professor Douglas Hedley and the Sophia Lecture Series   [00:01:20] - Discussion on the choice of “The Spirit of Play” as the lectures' topic [00:02:00] - Explanation of play's multifaceted nature [00:04:40] - Importance of play in understanding human experience [00:05:00] - Recommendation of Johan Huizinga's Homo Ludens [00:07:00] - Connection between play and the history of philosophy [00:08:20] - Kant, Schiller, and Gadamer's perspectives on play [00:09:20] - Ralston College as a vision of Christian humanism [00:10:40] - Philosophy as a way of life and the importance of friendship [00:11:20] - Learning through imitation and the educational experience [00:12:40] - Joy from immersion in the philosophical tradition [00:13:20] - Challenges to traditional humanities in contemporary culture [00:14:20] - The richness of the Christian Platonic tradition [00:15:20] - Discussion on ultimate questions independent of social constructs [00:16:40] - The significance of beauty in the cosmos [00:18:00] - Conclusion and appreciation for Hedley's contributions

Welcome to the new season of the Ridley College Podcast in 2024 In 2024, we are pleased to be expanding our podcast with more regular episodes and a broader range of conversations. Here, you'll find Public Lectures, stories from our students and faculty, and insights from leading experts on the Bible, theology and ministry.  Episode Description In this episode, our deputy principals, Mike Bird and Andy Judd, chat about Andy's recently published research, Playing with Scripture, which explores how the Bible can be authoritative and relevant given how often we disagree on what it means.Their wide-ranging conversation goes deep into nerdy German philosophers, debates about the Bible and slavery, hermeneutics, genre and more.Check out Andy's BookPlaying with Scripture: Reading Contested Biblical Texts with Gadamer and Genre TheoryBy Andrew Juddhttps://amzn.asia/d/ehRMYOoCome to our Open Day!Ridley College Open Day is on 22 May! Available on campus and online! Join us and explore studying Theology and Ministry at Ridley College, and meet our faculty and other prospective students. RSVP by clicking this link!See you there!” Ridley Chapel PodcastBe sure to check out our Ridley Chapel Sermons Podcast through this link: https://ridleychapel.transistor.fm/DonateThis podcast is made possible through the generous donations of our alumni and supporters. We welcome your partnership with us in our mission of equipping men and women for God's mission in our rapidly changing and increasingly complex world. If you'd like to contribute to our work, you can donate by clicking this link if you wish to donate: https://www.ridley.edu.au/donate/ 

1. Tim used Hans-Georg Gadamer‘s concept of horizons throughout this week's sermon, articulating the idea that we can sometimes have two clashing horizons (or orientations toward the world) challenging our working models of reality. Gadamer believed that the clash of horizons is the pathway to wisdom…if we're willing to interrogate both horizons with curiosity and make adjustments. Share a bit with the group about times in your life when you've seen this concept at work in yourself. What have some of the new “alternate horizons” been that have entered your world and instigated a “clash of horizons?” What comes to mind first for you? Clashes that have been more momentous or examples that are more subtle? What have those experiences and times been like for you? How do you feel as you reflect back on them? 2. In today's scripture reading from John 2, Tim said that “Jesus really instigates a clash of horizons.” His actions shift the footing for those who witness the events and actions in the temple. As we journey through the season of Lent, are there places or ways in which you sense Christ instigating or intensifying a clash or horizons for you right now? Whether on a large or a small scale, how might that be occurring? If you chose to give up something or take on a new activity for Lent, is that practice factoring in to whatever possible horizon shifts you may be sensing as either imminent or ongoing? Share with the group about your experiences. 3. Using today's scene in the temple as an example, Tim talked about the idea that the love of God and the wrath of God are essentially the same thing. He taught that the Kingdom of God is like a river that flows with its own momentum, trajectory, and force. Whether we are going with or against that flow will make the difference in whether we experience certain things as God's love or God's wrath. How do these ideas strike you? How do you feel about the idea that God's love & God's wrath can actually be the same thing and that it's *us* and our orientation toward the movement of the Kingdom's horizons that can be the differentiator? Do you have places in your own experience in which you've seen these ideas in action? Have you had times in which you were unwittingly being drained and bedraggled by moving against the flow of the Kingdom, experiencing forms of God's wrath? Have you had times in which you've had the opposite experience: moving in concert and cooperation with the flow of the kingdom, providing an experience of God's love? Have you ever had a situation in which you feel like you've moved from one to the other? Share about any stories or situations that arise for you when you consider these ideas and principles.

January 21, 2024 • Gadamer & Anglican Readings – Greg Lynch by All Souls Anglican Church

If you've already signed up for the Gadamer course, you might be interested in hearing what we'll be discussing. For those of you who have been meaning to sign up (but just haven't gotten around to it yet), you might find it interesting too. If you're interested in signing up, don't forget that the deadline is October 1st. To sign up, you can contact us at onbecomingpodcast@gmail.com or send us a DM on twitter/X (@OnBecomingPod).  

It's with great delight that I present our first anniversary episode! We've already had many interesting and, I hope, helpful episodes on big philosophical and theological questions. In this episode, I consider the various themes we've discussed and how they relate to the continuing development of the podcast. But I also have a surprise announcement: I'm planning to offer a short course on Gadamer in October. You'll find the details of that in this episode.

Ryan R. Holston is Professor and holder of the Jonathan Myrick Daniels '61 Chair for Academic Excellence at Virginia Military Institute. In this episode we discuss his book Tradition and the Deliberative Turn: A Critique of Contemporary Democratic Theory. Book link: https://sunypress.edu/Books/T/Tradition-and-the-Deliberative-Turn --- Become part of the Hermitix community: Hermitix Twitter - ⁠https://twitter.com/Hermitixpodcast⁠ Hermitix Discord - ⁠https://discord.gg/63yWMrG⁠ Support Hermitix: Hermitix Subscription - ⁠https://hermitix.net/subscribe/⁠ Patreon - ⁠https://www.patreon.com/hermitix⁠ Donations: - ⁠https://www.paypal.me/hermitixpod⁠ Hermitix Merchandise - ⁠http://teespring.com/stores/hermitix-2⁠ Bitcoin Donation Address: 3LAGEKBXEuE2pgc4oubExGTWtrKPuXDDLK Ethereum Donation Address: 0xfd2bbe86d6070004b9Cbf682aB2F25170046A996

In this episode, I continue our discussion of the thought of Hans-Georg Gadamer. We explore how coming to think like Gadamer makes one open to new ideas. He speaks of being 'radically undogmatic' and, as I point out in this episode, that was the way he did philosophy. I also talk about how the students whom I've taught Gadamer found that they changed significantly--for the better.

When I first read Gadamer, it was as if my eyes were opened. Reading his work broadened my mind and helped me understand everything from theology and philosophy to what I do as a jazz musician. In this episode, I discuss some of the aspects that were so welcome to hear and put so many things into perspective.

Antonio Trupiano"Il seme dell'utopia"Orthotes Editricehttps://orthotes.comIl saggio "Il seme dell'utopia" è a cura di Veronica Petito e Antonio TrupianoContestando le distorsioni della società in cui hanno visto la luce, le grandi utopie dell'età moderna si sono confrontate con un tempo “altro”: un tempo aperto, tempo non visibile e mai raggiungibile, e tuttavia tale da mettere in crisi il presente e di additare altre possibilità di esistenza. Ritorna, anche in questa riflessione, l'antico dilemma: utopie come evasione o come progettualità innovativa? Utopie come promessa di liberazione o come produzione di gabbie rese infernali dalla loro pretesa di perfezione? Convinti della saggezza espressa dalle parole di Max Weber secondo cui «il possibile non verrebbe raggiunto se nel mondo non si ritentasse sempre l'impossibile», gli autori hanno affrontato la sfida dell'utopia attraverso un lungo percorso caratterizzato dall'ascolto reciproco e dal pensare insieme. Interrogarsi sull'utopia, in ultima istanza, significa concedersi il diritto alla speranza nella certezza che ciò che ancora non si vede può portare frutto in abbondanza. Come un seme.Saggi di:Secondo Bongiovanni, Maria Borriello, Ermenegildo Caccese, Maurizio Cambi, Giuseppina De Simone, Francesco Donadio, Alfonso Lanzieri, Veronica Petito, Cloe Taddei Ferretti, Antonio Trupiano, Angelo Maria VitaleAntonio Trupiano insegna Epistemologia, Metafisica ed Ermeneutica presso la Pontificia Facoltà Teologica dell'Italia Meridionale (Sez. San Luigi, Napoli) dove attualmente è Direttore del Settore Filosofico. Il suo principale interesse di ricerca verte sulla dimensione sapienziale della ragione. È autore di numerosi saggi su temi e problemi di filosofia contemporanea, con particolare riferimento ad autori quali D. Bonhoeffer, B. Lonergan, H.-G. Gadamer, X. Zubiri.Veronica Petito insegna Etica e Storia della filosofia presso la Pontificia Facoltà Teologica dell'Italia Meridionale (Sez. San Luigi, Napoli). Il suo ambito di interesse riguarda soprattutto il pensiero ebraico del '900 e la fenomenologia husserliana. Al suo attivo numerose pubblicazioni su E. Levinas, E. Husserl, E. Stein, H. Arendt.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.itQuesto show fa parte del network Spreaker Prime. Se sei interessato a fare pubblicità in questo podcast, contattaci su https://www.spreaker.com/show/1487855/advertisement

“Het ter-sprake-komen van wat in de overlevering gezegd is, maakt het eigenlijke hermeneutische gebeuren uit, dat toe-eigening en uitleg tegelijk is” Op deze manier drukt de Duitse filosoof Hans-Georg Gadamer uit dat de betekenis  van een tekst of kunstwerk niet statisch is, maar mede door het verstaan van de lezer of kijker wordt bepaald. Waarom moeten we een tekst of kunstwerk niet van een afstand beschouwen, maar als een gesprekspartner zien? Waarom zijn vooroordelen onvermijdelijk en bovendien niet altijd slecht?Waarom speelt traditie een onmisbare rol in de manier waarop wij de wereld begrijpen? Te gast is Gert-Jan van der HeidenDe denker die centraal staat is Gadamer 

In this episode, I continue my story of growing up Evangelical. I talk about my short-term missionary experience in Belgium, some aspects of my undergraduate education, and what it was like returning to Belgium as a graduate student and then studying with Gadamer on my Fulbright to Germany. Then I continue with how things went with returning to my undergraduate institution to teach and end with the first part of my story of getting tenure.

It was my pleasure to speak with Prof. Dr. Wouter Hanegraaff about his new book, Hermetic Spirituality and the Historical Imagination: Altered States of Knowledge in Late Antiquity. As Wouter preferred not to give a general summary, I chose four very important themes of the book to discuss: what the Hermetica is really all about; the notion of embodiment in the Hermetic texts; the difficult but extremely important task of interpreting the ancient texts; and the importance of the faculty of the imagination - not only within the Hermetica, but also for the scholar trying to understand what the texts are actually saying. Wouter does an excellent job of explaining the terms gnosis and nous (that Wouter calls the "hero of the book") and how they are used within the Hermetic texts; these terms are crucial for the rest of the discussion.  Following the four themes, Wouter discusses in more detail how Platonism influenced the Hermetica, how Gadamer's concept of hermeneutics plays a role in the process of understanding these texts, the paradox of how we think about the term imagination, and how Wouter tries to 'systematically privilege weirdness' when studying the Hermetic texts. PROGRAM NOTESWouter's website: Home | Wouter Hanegraaff- Hoogleraar - UVA (wouterjhanegraaff.net)List of publications: Books | Wouter Hanegraaff (wouterjhanegraaff.net)Links to new book: Hermetic spirituality and historical imagination altered states knowledge late antiquity | History of religion | Cambridge University PressHermetic Spirituality and the Historical Imagination: Altered States of Knowledge in Late Antiquity: Hanegraaff, Wouter J.: 9781009123068: Amazon.com: BooksCorpus Hermeticum: The Corpus Hermeticum & Hermetic Tradition -- The Gnostic Society Library (gnosis.org)Poimandres: Poimandres—Corpus Hermeticum I | The Matheson TrustThe Asclepius: The Perfect Sermon, or The Asclepius I - The Corpus Hermeticum - Sacred Texts - Hermetic LibraryPlato:Symposium: The Internet Classics Archive | Symposium by Plato (mit.edu)Phaedrus: The Internet Classics Archive | Phaedrus by Plato (mit.edu)Tommy Cowan, MA (res)(99+) What Most People Would Call Evil: The Archontic Spirituality of William S. Burroughs | Tommy P Cowan - Academia.edu(99+) Archontic States of Consciousness in Twentieth-century Neuromancy | Tommy P Cowan - Academia.edu Hans-Georg GadamerHans-Georg Gadamer (Stanford Encyclopedia of Philosophy)Gadamer, Hans-Georg | Internet Encyclopedia of Philosophy (utm.edu)Hermeneutics: Gadamer's Hermeneutics - Northwestern University PressJacques DerridaJacques Derrida (Stanford Encyclopedia of Philosophy)Derrida, Jacques | Internet Encyclopedia of Philosophy (utm.edu)History of Hermetic Philosophy and Related Currents (University of Amsterdam): HHP | History of Hermetic Philosophy and related currents (amsterdamhermetica.nl)Theme music: Daniel P. SheaOther music: Stephanie Shea

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

In Gadamer's Hermeneutics: Between Phenomenology and Dialectic (Northwestern University Press, 2022), Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer's hermeneutical philosophy, arguing that Gadamer's enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language's relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer's account of language. The book situates Gadamer's hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer's reading of Plato and Aristotle. Dostal explores both Gadamer's claim on the Enlightenment and his ambivalence toward it. He considers Gadamer's dependence on Heidegger's accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher's reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers' politics as well. Finally, Dostal mediates between Gadamer's hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher's hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer's philosophy will learn much from this major achievement. ROBERT J. DOSTAL is the Rufus M. Jones Professor of Philosophy at Bryn Mawr College. He is the editor of The Cambridge Companion to Gadamer. Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In this conversation we take up Shakespeare's nearly infinite capacity to educate liberally all who encounter his works in deep and sustained ways. We also consider how Shakespeare liberally educates us in ways that complement how Dante teaches us. With particular attention to As You Like It, we examine how play—the play of supposition and the play of analogy—can be transferred to the classroom by the best teachers. Along the way, we consider the contributions to this topic made by Pieper, Huizinga, Gadamer, Sister Miriam Joseph, and Altman. Links of Potential Interest: John Huizinga, Homo Ludens: A Study of the Play-Element in Culture Josef Pieper, Leisure the Basis of Culture Hans Georg Gadamer, The Relevance of the Beautiful and Other Essays Sister Miriam Joseph, Shakespeare's Use of the Arts of Language Joel Altman, The Tudor Play of Mind: Rhetorical Inquiry and the Development of Elizabethan Drama

After losing our way and tangling ourselves up last time, in this second episode on theology and experience we once again get off to an inauspicious start with a serious attack of the giggles (and if you've never heard Dad giggle, well, you're in for a treat). Having gotten that out of our systems, we sketch out some of the reasons in Western intellectual history for the problematic place of reason and then explore some rubrics for interpreting "incorrigible experience" (Cornell West) fruitfully for life and faith alike. Also: do theologians actually believe what they teach? Related episodes: American Revivalism, Pragmatism, The Empiricists Strike Back, Critical Social Theory, Faith to the Aid of Reason. Notes: 1. DescarTTTTTes [sic], Meditations on First Philosophy 2. Locke, Essay Concerning Human Understanding 3. Havel, "The Power of the Powerless" 4. Wolterstorff, John Locke and the Ethics of Belief 5. Gadamer, Truth and Method 6. Mother Theresa, Come Be My Light 7. Warnock, The Divided Mind of the Black Church 8. We mentioned my fiction several times: here's a book of parables, Pearly Gates, and my recent book of short stories, Protons and Fleurons, and keep an eye out for a novel later this year! Do you rejoice every other Tuesday to see a new Queen of the Sciences episode appear? Then consider supporting us on Patreon. You can start at just $2 a month; more gets you swag. Or just pay us a visit at sarahhinlickywilson.com and paulhinlicky.com!

Ellen tror att "whoooaa" är ett citat av Gadamer. Utöver sin usla försvarsberedskap och brister i snart sagt alla kroppsliga funktioner är Kim jättenöjd med sitt liv. Vi tycker synd om cancerpatienter (först och främst för att de har cancer, men därefter) för att de blir företrädda av energiknippena Lena Hallengren och Göran Greider.Punkterna i programmet: 603, 538Producent: Sally Eriksson

This episode starts quite personal and then moving through an examinations of what it means for some Material, or anything else for that matter, to be a Novelty Act, or new or for something to be a genuine creative innovation. To understand this I look at the difference between something being a novel creation by an individual in isolation and what that means in a wider cultural or community context.Through this I end up bringing in the only phrases which repeats in the Showman's Manifesto which we looked at in episode 25. The Manifesto Poem starts with the epic words "I AM," and with this as a starting point we rocket off on some deep cosmic ponderings. As strange and deeply poetic as those explorations might be it pretty much leaves us right back where we started at the personal conundrum in my life of attempting to do the right thing for my Daughter, my Wife and myself. Three aspects of one whole who, as it turns out might be living a catch 22, dilemma situation based on our itinirant lifestyle catching up with us. A traveller citizen of the world migth eventually find themselves with a problem of geography.Notes:Poems:Billy Collins: On Turning TenWilliam Blake: Songs of Innocence and Experience and Augaries of InnosenceBooks: Henri Bortoft: Taking appearances seriously - the Dynamic Way of Seeing in Goethe adn European Thought. (Here's a link to a whole lecture series this man did at Schumacher Colleage in England.Bjørn Kruse: the Thinking Artist. Here is a link to a lecture he held about his ideas from the book.Hans Georg Gadamer: Truth and Method, Stanford Encyclopedia of Philosophy's entry on Gadamer's AestheticsVincent Van Gogh: Painting of a chair Theodore Annemann the Jinx magazineYou can contact me on thewayoftheshowman@gmail.comor find out more on the Way of the Showman website.suport the podcast:https://www.buymeacoffee.com/captainfrodo

In this conversation Prof. Mirela Oliva takes up the big question of how we can come to know the meaning of life. She suggests that there are three questions bound up in one: (1) the cosmic question, “What is the meaning ‘of it all'?”; the ethical question, “What can I do to make my life meaningful?”; and the aesthetic question, “What is the story of my life?” (And who “writes” this story?) She also takes up related questions such as “Is the meaning of life outside of me?” “Is the purpose of my life given to me, or do I create my own?” And finally, we discuss the question, “Is there a Catholic philosophy?” and what Plato might teach us about a philosophy that requires the exclusion of the Divine. Resources to consider: Plato, Republic Augustine, On the Trinity Aquinas, Summa Theologiae Hans-Georg Gadamer, Truth and Method Viktor Frankl, Man's Search for Meaning Robert Nozick, The Examined Life: Philosophical Explanations Alasdair MacIntyre, After Virtue John Martin Fischer, Our Stories: Essays on Life, Death, and Free Will Films: Truman Show, The Story of Adele. H. Mirela Oliva, "Gadamer and Theology" Mirela Oliva, "Causation and the Narrative Meaning of Life"

Como podemos compreender o papel dos controles de videogame na experiência de jogo por meio da não-hermenêutica? É o que iremos debater com base na pesquisa "Botões e(m) Ritmo: a experiência técno-estética da mediação dos controles de videogames", tese de doutoramento da nossa convidada Mariana Amaro, que é Doutoranda e Mestre pelo Programa de Pós-Graduação em Comunicação e Informação da Universidade Federal do Rio Grande do Sul (UFRGS) e faz parte do Laboratório de Artefatos Digitais – LAD. Sua pesquisa combina diversos autores, partindo de Huizinga e filósofos alemães como Gumbrecht, Heidegger e Gadamer, em diálogo com filósofos da escola de Kyoto como Okakura Kakuzō e Tomonobu Imamichi, para investigar o ser-no-mundo, os entes técnicos e a fenomenologia no uso de controles de videogame. Ouça também o Regras do Jogo #72 – Bruno Latour em World of Warcraft. Siga o Holodeck no Twitter, Facebook, Instagram, YouTube e entre em nosso grupo de Discord do Regras do Jogo. Nossos episódios são gravados ao vivo em nosso canal na Twitch, faça parte também da conversa. Participantes Fernando Henrique Gamer Antifascista Mariana Amaro Citado no Episódio REIS, Breno Maciel Souza. Experiência de jogo como a afinação em uma tonalidade afetiva lúdica: Stimmung, LARGs e reencantamento do mundo no Ingress. 2018. Indicações do Episódio Bruno Latour – Reagregando o Social. Uma Introdução à Teoria do Ator-Rede Gilbert Simondon – Do Modo De Existência Dos Objetos Técnicos Johan Huizinga – America Johan Huizinga – O Outono da Idade Média Suely Fragoso, Mariana Amaro – Introdução aos estudos dos jogos Série Pânico Músicas: Persona 5 – Beneath The Mask lofi chill remix MONDO GROSSO –ラビリンス

Bien sabido es que la hermenéutica como temática de estudio y como herramienta esencial para la investigación ha sido ampliamente desarrollada a lo largo del siglo XX, representada en grandes pensadores como M. Heidegger, H. G. Gadamer y P. Ricoeur, quienes son antecedidos fundamentalmente por F. Schleiermacher y W. Dilthey. Pese a esto, en el siguiente trabajo nos proponemos rastrear los pasos que la hermenéutica o la teoría de la interpretación ocultamente fue dando a lo largo de la historia, sobre todo en el ocaso de la antigüedad y mucho antes de que estos filósofos la bautizaran como tal. Para ello nos adentraremos en el pensamiento de una de las figuras más importantes no solo de este período sino también de toda la filosofía cristiana: Agustín de Hipona. Por tanto, intentaremos exponer qué entendía el Hiponense por lo que hoy llamamos “hermenéutica”, qué lugar y valor le otorgaba dentro de todo su pensamiento y en la formación personal de cada hombre, y en qué rubros o ámbitos solía hacer uso de la misma como una teoría de la interpretación. Realizado esto, intentaremos mostrar cómo muchos rasgos agustinianos se encuentran implícitamente en la hermenéutica contemporánea

一、“无用”问题的人生价值1.有用与无用的界限“有用”概念基于人的生物性生存，即基本生存需求。人类在漫长的演化过程中，大多数时候，只关注那些与基本生存有关系的事物，因为那些是最直接的、明显的和有用的。很早就有哲学家指出——人与动物既有相同之处，又有区别之地。普通人不会在乎这些区别，而君子则会强调，并保持这些区别——人不仅要生存，还要思考自己的生存，这是人与生俱来反思的意识和能力。通俗地讲，我们不仅要做事，还要思考“应该如何做事”，这是一个人内在的精神结构。但是，这样的精神结构并不是自觉的，也不是能够充分发展的。没有遇到问题的时候，我们不会特别明确反思自己的生活。在生活中确实遇到问题了，通常我们也只是就事论事地把问题解决。而当现存的求解方式不足以回答我们的困惑、焦虑、不满时，我们就进入到哲学思考的阶段。“无用”的问题，这时却变成重要的了。因为人的生活需要这样的意义感。2.理性社会带来的局限现代社会由理性“塑造”，而理性是生而有之的。但是，理性化的现象，在历史上造成了两个重要变化：其一，那些看不见摸不着的、超越于经验的存在（在古代社会中占据非常重要的地位，诸如天道、传统、上帝等），不再是人类寄托生命意义的默认选项。有学者说，在古代，信仰宗教是不用解释的。但在世俗的时代，宗教虽然仍被许多人信奉，但它不再是理所当然的了。约翰·列侬（John Lennon）认为精神安慰的来源于性、电视。他不相信宗教或者神圣的存在，因为它们不具有真实性，不能超越人类的力量。这是一个极大的转换——我们生活的意义感，曾经依靠自然、天道等客观标准，但它们在今天不再是一个普遍可行的选项。其二，理性化的趋势，使得追求效率、分工成为必然。每个人只是产品生产的某一部分，并且日复一日地熟悉这一部分。每个人越来越专注于某个细分领域——越熟悉越有效益。以前，木匠可以独立做整张桌子：从设计到材料加工、造型、上漆、成品。但现在，桌子绝不是一个人能造出来的，它需要机器、设计师等的参与。似乎没有人可以单独完成整个作品。我们生活在一个局部当中。也是因为如此，理性并不是一个全面的理性，它仅仅是工具理性。3.工具理性针对确定的目标，计算成本和收益，找到最优化的手段——这是我们所说的工具理性。目标本身也需要理性来思考和论证，价值判断要有标准，要有参照，而参照是由传统的、高于我们的神圣存在提供的。当传统不再理所当然时，我们不仅要做价值判断，还要确立一个价值参照、价值标准，这是极大的困难。在古代，生活的方向是给定的，路非常少，但方向很明确。现在，路特别多，方向却不明了。于是，现代人陷入一种矛盾的困境：一方面，选项很多，自由也很多，束缚性也很少。另一方面，要达成这些自由，能力却是有限的。你难以判断自己所做选择的好坏对错。判断的负担往往还得由自己承担。 二、寻找自我1.哲学的原点——寻找自我上述讨论关乎人生的意义，要追求什么样的生活，以及“我是谁”的问题。回答“我是谁”这个问题的困难之处，不在于你听从了别人，而忘掉了自己；而在于仅凭靠自己，是找不到自己的。《自我的本质》（The Self Illusion）这本书提过一个关于“我是谁”的说法：你并不是你以为的自己，也不是别人眼中的自己，而是“你以为别人眼中的自己”。即你经常在想别人怎么想你，别人怎么看待你。你以为别人看待你的观点构成了你自己很重要的部分。“自我”的构成，是自己的主观想法和你想象的别人对你的想法的综合的产物。哲学或者一般的思想人文都在探索一个难题：我们的生活到底怎么样才更有意义？这个问题难在没有一个确切或普遍有用的答案。即便给了你一个答案，它也是非常原则性的，你并不会觉得它对你自己有帮助。事实上，这是一个高度情景化的问题，需要你去探索和思考。而且，它的答案经常会被否定，或者改变。同时，这个问题并不会因为难以回答就被忘却，或者消失。它与人类如影随形地生活在这个世界上。当你彻底忘掉它，不再关心它的时候，要么你变成了神明，要么你就变成了动物。2.哲学敏感性上世纪70年代，我9岁左右的时候，开始对一些问题有了敏感性。有一次，我到女同桌家中作客，吃完饭后，她父母在洗碗时显得关系特别亲密（爸爸环抱着妈妈，帮她洗碗）。我这个同学却对此做了“恶心”的评价，她认为父母在家务劳动过程中亲密的行为，破坏了劳动生产率。而在当时，我想的是，他们的确破坏了家务劳动的生产效率，但又好像赢得了什么。很久以后，我读到经济学家阿马蒂亚·森（Amartya Sen）关于效率的观点：我们总是特别针对某物的效率，但是一件事对于X的效率，并不等于Y的效率。比如，没日没夜地加班，你的工作效率可能提高了，输出成果很大。但你的睡眠效率就下降了，闲暇时间对应地也变少了。在这个工具理性主导的世界里，我们或多或少会被单一化的倾向带着走，不自觉地选择某个“效率最优”的方案。而哲学思考却能让我们看到生活和人生目标本应有的多样性。3.人生的多面向人并不是只有表层的“自我”和真实的“自我”。我们非常“丰富”，有很多面向：第一，在历史性上，人是一个时间的存在。我们有过童年、青年，发展到现在，有不同的样貌和状态。这个过去的“我”，还是我吗？在我们的成长中发生过的一些事件，可能具有强大的冲击力，改变了我们生活原有的模式，让生活不再在原来的延长线上发展，而是有一些裂痕或者改变，需要我们重新调整，甚至重建“自我”。每个人都是经过这样的事件成长起来的。我们并不是一个连续的“自我”。这个“自我”是复杂的，我们要把它整合起来。第二，在每个时刻，人有不同面向。柏拉图认为：人有理性、意志，还有欲望。我们每个人在做不同事情的时候，不同的欲望发生冲撞，最后做出选择。每个人在年轻的时候都会经历“理想主义澎湃的夜晚”和“现实主义觉醒的清晨”。我们经常对刚过去的两个小时荒度而后悔，觉得应该怎样做才更好。我们经常在年初立下flag，但往往没去看去年flag的完成情况。不是说放纵的“自我”更为真实，或者应该坚持自律的“自我”。我们有繁多复杂的历史性的过往，在当下的此刻也有不同的面向——在学校，我们有师生、同学关系；在工作场合，我们有上级、同事；在家庭中，我们既是儿女、又是父母。我们有多重身份和多重面向。那什么才是真实的“自我”呢？4.真实的自我——“我的故事”在各种关于“自我”的理论中，比较吸引人的是“叙事性的‘自我'”（narrative identity），你能讲出一个关于自己的相对完整的故事。如果你忠实于自己，了解自己，你就能把自己的故事讲清楚。那些千变万化的过去，仍然是你的一部分。过去的一次工作和一次恋爱，可能会在未来的不同时刻，在你身上产生不同的意义。你的故事是可以重新编辑修改的。在某个时刻，有一段“素材”被废弃了。但后来某个时刻，你会觉得这段素材很好，就把它重新拿来编辑。这不仅事关一个真实完整的“自我”，而且事关人生意义，以及什么是丰沛的人生，什么是幸福。注意，这并不是主观主义的回答。当所有人都觉得你的故事没有意义的时候，你还觉得很好，很有意义，这很难做到；你还是会在乎别人是怎么说的，特别是那些对你重要的人。一个有意义的故事，不仅要让你自己完全信服，至少也要让一些对你重要的人信服。罗丹曾说：生活中不是缺少美，而是缺少发现的眼睛。生活并不缺乏这些有意义、有价值的瞬间，是我们需要有这样的敏感性。5.求同存异——选择与改变人是有自主性的，否则我们就是“决定论”式的人。人的努力也是可为的，并且努力需要观念来指引。即使现在的工作压力特别大、竞争特别激烈，现实环境还不能快速转变，我们还是可以有所作为，不被这个世界的结构左右。有一位音乐老师，曾在清华大学做音乐通识教育，一两年就离开了。后来，他在北京郊区过极简的生活，每周教一两次钢琴课。他觉得把钢琴弹到最好，生活可以很简单。这样极端的生活，他居然存活下来了。这给我们一个启示：即使在现在结构性的压力下，在世界规则如此繁复的情况下，仍然有人可以践行不同的、另类的生活方式。我们在单位、在公司、在体制里，也可以有不同程度的选择。它肯定是困难的，首先需要得到自己的支持，也需要周围重要的伙伴对你支持。你要给自己一些信心，你还要有一个独立于现在特别主流的流行的评价模式。这很重要。而哲学思考可以帮助你，并建立不同于主流的支配性标准。 三、对话——哲学的现实意义1.选择的沉重负担很多时候，我们都会面临各种选择，例如选择会计学的硕博连读，还是更喜爱的哲学。你想成为什么，其实有很多束缚。举一个极端的例子：身体有残障，去当运动员就会非常为难。虽然如此，你总是可以不是你现在这个样子。哲学家萨特提出了自由选择和积极行动的观点，他认为：人就是自由本身，人必须做出选择，去行动，并且绝对地承担行动的后果。我在《西方现代思想讲义》介绍这个观点时也提到：你可以放弃，但要在做出选择时，建立一种对自己的支撑力，特别是在这个选择有悖于主流观点评价时。没有正确无误的标准，这个标准必须是你建立的，也由你来判断，你有绝对的自由来判断这事是不是好的。只是，这样的选择的负担往往非常大。同时，你的标准判断受到了社会的影响，但这不意味着社会决定了你，因为社会从来不是同质化的铁板一块。这样的问题不在于它不是真的不可能，关键是你自己有没有清醒的判断，有没有足够的力量来支撑在别人看来不合时宜的，甚至是不明智的选择。2.人可以有主观性，但不能脱离社会性当你说“我认为”的时候，已经不是一个完全孤立的自己的意见，你的意见是社会和历史所辐射给你的。我们所谓的“社会”，在五百多年前，可能就是一个村；在一百多年前，可能是我们所在的乡镇或者城市；在五十多年前，可能是一个国家；而在今天，可能是一个世界性的社会，你现在看的书，听的音乐，看的电影，读的小说，你的信息，你的资源，都是高度复杂、多元的。每个人从复杂多元的资讯观念当中汲取不同的部分，造就了自我的多样性。但这不意味着我的某些想法是无中生有、独创的，没有人有办法独创一个“自我”。所以，当说出“我以为”、“我认为”的时候，这个陈述本身已经携带了社会性的信息——虽然我是用“我”这个单数第一人称来表达的，它总是隐含着一个复数的第一人称“我们”，它是同中有异、异中有同的。我们仍然是人类。有人看重世界的秩序，而另外的人看重世界的自由和活跃，大家有不同的价值偏好，我们可以相互理解，还可以争论自由更重要，还是秩序更重要。或者在何种情况下自由更重要，在什么情况下秩序要优先。例如，面对全球疫情传播的冲击，大多数人都会认为秩序具有重要的优先性。但有些人会有一些非人类的思考，他的想法不能构成社会价值中的一种价值。在这个意义上，多元价值不意味着无穷的价值，价值仍是有限的。有限的价值彼此是可以沟通的，虽然不认同，但可以彼此理解。有了理解之后，因为人类的生活是共同的，我们要相互做一些改变来协调。即便大家都有自己主观的观念，人类也还是要生活在一起。首先，要看到每个“主观”背后都有一定的共通性。其次，当共通性揭示出来的时候，我们可以更自觉和明确地相互沟通，即使有竞争、争执，甚至有战争、冲突。最后，我们可以形成一个好的局面——在相互尊重、平等的基础上求同存异，这是我们的理想。3.他心——理解他人的能力哲学家托马斯·内格尔（Thomas Nagel）在回答“成为一只蝙蝠可能是什么样子？”（What is it like to be a bat）的问题时表示：蝙蝠没有真正的视觉，它的感知是靠声波。人类根本无法从自身的生活去推知蝙蝠的生活。同理，我们也不能理解古代的人，不能理解非洲的人、美洲的人。最后的结论是，我们不能够理解任何一个人。这是他心问题，在理论上非常复杂。但在生活中，实际上我们都会体会过，理解别人，或者别人理解我们的事情确实发生了。在理论上，可能一个人不能理解一个人，而在现实生活中，这种理解却经常在发生。哲学家伽达默尔（Gadamer）60岁时完成了著作《真理与方法》，书中提到：我们不可能站在别人的视角来考虑问题，因为你不可能成为别人，不可能真正忘掉自己正从别人的视角思考问题。我们不能通过忘掉自己，来达到抵达对方。理解他人，恰恰要利用自己的视域。伽达默尔认为可以建立一个“视域融合”的中间地带，它像一座桥一样，我们借助自己的经验去理解他人的视域，慢慢从桥往他走。虽然最终我们也不能成为对方，但是我们可以积极地调用自己的经验，理解对方的经验。例如，我们往往不理解自己的父亲，也认为他们不理解我们。但当我们有了孩子，并学习了父亲那一代人所经历的文化背景之时，可能就对父亲有所理解了。但这样的理解还是无效的，需要一个机缘，一次事件来完成。要理解父亲，首先可以一起做一件他特别喜欢的事情，或者他向往但是没有做成的事。很多时候，言谈是有局限性的，反而可以通过做事得到一些感受。得到感受以后，你可能会说不同的话，或者以不同的方式来表达你的想法。这是修复双方关系，以及你与这个世界的关系的路径。4.正义与平等现实社会中大家可能有很多不满，比如有嫉富的倾向。这或许不是因为我们的世界比以前更不平等了，而是因为我们对平等的要求更高了。今天，我们的身体条件、我们的出生可能不平等，但是我们觉得人应当是平等的。我们有了一个“应当平等”的理念，事实上也获得了法律意义上的权利平等，具有同等的道德尊严。有了这个观念以后，我们对社会提出一个要求：社会如果两极分化，贫富差距特别严重时，它可能是一个不正义的社会，我们会要求社会更加公正。以跑步比赛为例：如果我们要求每个人结果平等，由于每个人能力不一样，他们就必须在不同的起点开始跑。你会发现不能谈所有项目的平等——你要追求终点平等，你起点就不能平等；你要起点平等，可能终点就不能平等。平等只能是某个东西或者某一部分的平等。衡水中学的一位同学的演讲，打动了很多人，也引起了很多争论。这个同学受到两个问题的影响：第一，现实社会存在着一种社会阶层的差距。处在比较下层的同学，要进行社会流动，这是一个正当的要求；第二，我们的社会还没有提供足够的资源来缩小这个贫富等级的差别。现在，大家觉得社会流动变得很慢，是因为社会不再处于高速增长期，而是在一个相对缓和的周期中。改革开放初期，因为经济上升，诞生了一大批中产阶级，大家能感觉到阶层向上流动。现在，流动变缓了。我们在这个等级差距里往上流动的时候，是不是要考虑改变流动的节奏呢？其中存在了集体行动的悖论，因为这不是一个人能做到的事情，要大家一起来做。但当大家不再一起行动时，个人关心的只是让这个等级性的结构在那里，以及自己在等级当中能够占据的地位。实际情况可能变成：你想占据的高位，但未必能成功；你成功了以后，你仍然会变成一个被羡慕嫉妒恨的对象。古语言：“穷则独善其身，达则兼济天下”。但你会发现，穷者不能够独善其身，因为独善其身需要相对良好的社会环境。而现在富裕的人、有能力的人也不太想兼济天下了，他们必须想独善其身。谁来兼济天下呢？我觉得这需要一个社会，大家一起来努力。我们需要一群人，用温和与商议的方式来应对现在的不满、不公。但是这还不够。这样的言论和说辞要和真正的社会变革配合在一起，让人看到希望和信心，才有可能让这样的意识和文化传播，令更多人信服。否则只能造就一个充满战斗性的、报复性的励志状态。这是非常非常令人担忧的。最近两年，美国的国际行为，破坏了整个社会的公共性和团结性，以至于没有一个共同的生活感。要应对这个问题，首先让我们看到、让我们承认这是一个问题。否认，甚至取消这个问题，就永远没有解决的开始。我们这一代年轻人能做的是，让大家要有这样一个意识：兼济天下。无论穷还是富，这都是我们努力的方向。谢谢大家。

一、“无用”问题的人生价值1.有用与无用的界限“有用”概念基于人的生物性生存，即基本生存需求。人类在漫长的演化过程中，大多数时候，只关注那些与基本生存有关系的事物，因为那些是最直接的、明显的和有用的。很早就有哲学家指出——人与动物既有相同之处，又有区别之地。普通人不会在乎这些区别，而君子则会强调，并保持这些区别——人不仅要生存，还要思考自己的生存，这是人与生俱来反思的意识和能力。通俗地讲，我们不仅要做事，还要思考“应该如何做事”，这是一个人内在的精神结构。但是，这样的精神结构并不是自觉的，也不是能够充分发展的。没有遇到问题的时候，我们不会特别明确反思自己的生活。在生活中确实遇到问题了，通常我们也只是就事论事地把问题解决。而当现存的求解方式不足以回答我们的困惑、焦虑、不满时，我们就进入到哲学思考的阶段。“无用”的问题，这时却变成重要的了。因为人的生活需要这样的意义感。2.理性社会带来的局限现代社会由理性“塑造”，而理性是生而有之的。但是，理性化的现象，在历史上造成了两个重要变化：其一，那些看不见摸不着的、超越于经验的存在（在古代社会中占据非常重要的地位，诸如天道、传统、上帝等），不再是人类寄托生命意义的默认选项。有学者说，在古代，信仰宗教是不用解释的。但在世俗的时代，宗教虽然仍被许多人信奉，但它不再是理所当然的了。约翰·列侬（John Lennon）认为精神安慰的来源于性、电视。他不相信宗教或者神圣的存在，因为它们不具有真实性，不能超越人类的力量。这是一个极大的转换——我们生活的意义感，曾经依靠自然、天道等客观标准，但它们在今天不再是一个普遍可行的选项。其二，理性化的趋势，使得追求效率、分工成为必然。每个人只是产品生产的某一部分，并且日复一日地熟悉这一部分。每个人越来越专注于某个细分领域——越熟悉越有效益。以前，木匠可以独立做整张桌子：从设计到材料加工、造型、上漆、成品。但现在，桌子绝不是一个人能造出来的，它需要机器、设计师等的参与。似乎没有人可以单独完成整个作品。我们生活在一个局部当中。也是因为如此，理性并不是一个全面的理性，它仅仅是工具理性。3.工具理性针对确定的目标，计算成本和收益，找到最优化的手段——这是我们所说的工具理性。目标本身也需要理性来思考和论证，价值判断要有标准，要有参照，而参照是由传统的、高于我们的神圣存在提供的。当传统不再理所当然时，我们不仅要做价值判断，还要确立一个价值参照、价值标准，这是极大的困难。在古代，生活的方向是给定的，路非常少，但方向很明确。现在，路特别多，方向却不明了。于是，现代人陷入一种矛盾的困境：一方面，选项很多，自由也很多，束缚性也很少。另一方面，要达成这些自由，能力却是有限的。你难以判断自己所做选择的好坏对错。判断的负担往往还得由自己承担。 二、寻找自我1.哲学的原点——寻找自我上述讨论关乎人生的意义，要追求什么样的生活，以及“我是谁”的问题。回答“我是谁”这个问题的困难之处，不在于你听从了别人，而忘掉了自己；而在于仅凭靠自己，是找不到自己的。《自我的本质》（The Self Illusion）这本书提过一个关于“我是谁”的说法：你并不是你以为的自己，也不是别人眼中的自己，而是“你以为别人眼中的自己”。即你经常在想别人怎么想你，别人怎么看待你。你以为别人看待你的观点构成了你自己很重要的部分。“自我”的构成，是自己的主观想法和你想象的别人对你的想法的综合的产物。哲学或者一般的思想人文都在探索一个难题：我们的生活到底怎么样才更有意义？这个问题难在没有一个确切或普遍有用的答案。即便给了你一个答案，它也是非常原则性的，你并不会觉得它对你自己有帮助。事实上，这是一个高度情景化的问题，需要你去探索和思考。而且，它的答案经常会被否定，或者改变。同时，这个问题并不会因为难以回答就被忘却，或者消失。它与人类如影随形地生活在这个世界上。当你彻底忘掉它，不再关心它的时候，要么你变成了神明，要么你就变成了动物。2.哲学敏感性上世纪70年代，我9岁左右的时候，开始对一些问题有了敏感性。有一次，我到女同桌家中作客，吃完饭后，她父母在洗碗时显得关系特别亲密（爸爸环抱着妈妈，帮她洗碗）。我这个同学却对此做了“恶心”的评价，她认为父母在家务劳动过程中亲密的行为，破坏了劳动生产率。而在当时，我想的是，他们的确破坏了家务劳动的生产效率，但又好像赢得了什么。很久以后，我读到经济学家阿马蒂亚·森（Amartya Sen）关于效率的观点：我们总是特别针对某物的效率，但是一件事对于X的效率，并不等于Y的效率。比如，没日没夜地加班，你的工作效率可能提高了，输出成果很大。但你的睡眠效率就下降了，闲暇时间对应地也变少了。在这个工具理性主导的世界里，我们或多或少会被单一化的倾向带着走，不自觉地选择某个“效率最优”的方案。而哲学思考却能让我们看到生活和人生目标本应有的多样性。3.人生的多面向人并不是只有表层的“自我”和真实的“自我”。我们非常“丰富”，有很多面向：第一，在历史性上，人是一个时间的存在。我们有过童年、青年，发展到现在，有不同的样貌和状态。这个过去的“我”，还是我吗？在我们的成长中发生过的一些事件，可能具有强大的冲击力，改变了我们生活原有的模式，让生活不再在原来的延长线上发展，而是有一些裂痕或者改变，需要我们重新调整，甚至重建“自我”。每个人都是经过这样的事件成长起来的。我们并不是一个连续的“自我”。这个“自我”是复杂的，我们要把它整合起来。第二，在每个时刻，人有不同面向。柏拉图认为：人有理性、意志，还有欲望。我们每个人在做不同事情的时候，不同的欲望发生冲撞，最后做出选择。每个人在年轻的时候都会经历“理想主义澎湃的夜晚”和“现实主义觉醒的清晨”。我们经常对刚过去的两个小时荒度而后悔，觉得应该怎样做才更好。我们经常在年初立下flag，但往往没去看去年flag的完成情况。不是说放纵的“自我”更为真实，或者应该坚持自律的“自我”。我们有繁多复杂的历史性的过往，在当下的此刻也有不同的面向——在学校，我们有师生、同学关系；在工作场合，我们有上级、同事；在家庭中，我们既是儿女、又是父母。我们有多重身份和多重面向。那什么才是真实的“自我”呢？4.真实的自我——“我的故事”在各种关于“自我”的理论中，比较吸引人的是“叙事性的‘自我'”（narrative identity），你能讲出一个关于自己的相对完整的故事。如果你忠实于自己，了解自己，你就能把自己的故事讲清楚。那些千变万化的过去，仍然是你的一部分。过去的一次工作和一次恋爱，可能会在未来的不同时刻，在你身上产生不同的意义。你的故事是可以重新编辑修改的。在某个时刻，有一段“素材”被废弃了。但后来某个时刻，你会觉得这段素材很好，就把它重新拿来编辑。这不仅事关一个真实完整的“自我”，而且事关人生意义，以及什么是丰沛的人生，什么是幸福。注意，这并不是主观主义的回答。当所有人都觉得你的故事没有意义的时候，你还觉得很好，很有意义，这很难做到；你还是会在乎别人是怎么说的，特别是那些对你重要的人。一个有意义的故事，不仅要让你自己完全信服，至少也要让一些对你重要的人信服。罗丹曾说：生活中不是缺少美，而是缺少发现的眼睛。生活并不缺乏这些有意义、有价值的瞬间，是我们需要有这样的敏感性。5.求同存异——选择与改变人是有自主性的，否则我们就是“决定论”式的人。人的努力也是可为的，并且努力需要观念来指引。即使现在的工作压力特别大、竞争特别激烈，现实环境还不能快速转变，我们还是可以有所作为，不被这个世界的结构左右。有一位音乐老师，曾在清华大学做音乐通识教育，一两年就离开了。后来，他在北京郊区过极简的生活，每周教一两次钢琴课。他觉得把钢琴弹到最好，生活可以很简单。这样极端的生活，他居然存活下来了。这给我们一个启示：即使在现在结构性的压力下，在世界规则如此繁复的情况下，仍然有人可以践行不同的、另类的生活方式。我们在单位、在公司、在体制里，也可以有不同程度的选择。它肯定是困难的，首先需要得到自己的支持，也需要周围重要的伙伴对你支持。你要给自己一些信心，你还要有一个独立于现在特别主流的流行的评价模式。这很重要。而哲学思考可以帮助你，并建立不同于主流的支配性标准。 三、对话——哲学的现实意义1.选择的沉重负担很多时候，我们都会面临各种选择，例如选择会计学的硕博连读，还是更喜爱的哲学。你想成为什么，其实有很多束缚。举一个极端的例子：身体有残障，去当运动员就会非常为难。虽然如此，你总是可以不是你现在这个样子。哲学家萨特提出了自由选择和积极行动的观点，他认为：人就是自由本身，人必须做出选择，去行动，并且绝对地承担行动的后果。我在《西方现代思想讲义》介绍这个观点时也提到：你可以放弃，但要在做出选择时，建立一种对自己的支撑力，特别是在这个选择有悖于主流观点评价时。没有正确无误的标准，这个标准必须是你建立的，也由你来判断，你有绝对的自由来判断这事是不是好的。只是，这样的选择的负担往往非常大。同时，你的标准判断受到了社会的影响，但这不意味着社会决定了你，因为社会从来不是同质化的铁板一块。这样的问题不在于它不是真的不可能，关键是你自己有没有清醒的判断，有没有足够的力量来支撑在别人看来不合时宜的，甚至是不明智的选择。2.人可以有主观性，但不能脱离社会性当你说“我认为”的时候，已经不是一个完全孤立的自己的意见，你的意见是社会和历史所辐射给你的。我们所谓的“社会”，在五百多年前，可能就是一个村；在一百多年前，可能是我们所在的乡镇或者城市；在五十多年前，可能是一个国家；而在今天，可能是一个世界性的社会，你现在看的书，听的音乐，看的电影，读的小说，你的信息，你的资源，都是高度复杂、多元的。每个人从复杂多元的资讯观念当中汲取不同的部分，造就了自我的多样性。但这不意味着我的某些想法是无中生有、独创的，没有人有办法独创一个“自我”。所以，当说出“我以为”、“我认为”的时候，这个陈述本身已经携带了社会性的信息——虽然我是用“我”这个单数第一人称来表达的，它总是隐含着一个复数的第一人称“我们”，它是同中有异、异中有同的。我们仍然是人类。有人看重世界的秩序，而另外的人看重世界的自由和活跃，大家有不同的价值偏好，我们可以相互理解，还可以争论自由更重要，还是秩序更重要。或者在何种情况下自由更重要，在什么情况下秩序要优先。例如，面对全球疫情传播的冲击，大多数人都会认为秩序具有重要的优先性。但有些人会有一些非人类的思考，他的想法不能构成社会价值中的一种价值。在这个意义上，多元价值不意味着无穷的价值，价值仍是有限的。有限的价值彼此是可以沟通的，虽然不认同，但可以彼此理解。有了理解之后，因为人类的生活是共同的，我们要相互做一些改变来协调。即便大家都有自己主观的观念，人类也还是要生活在一起。首先，要看到每个“主观”背后都有一定的共通性。其次，当共通性揭示出来的时候，我们可以更自觉和明确地相互沟通，即使有竞争、争执，甚至有战争、冲突。最后，我们可以形成一个好的局面——在相互尊重、平等的基础上求同存异，这是我们的理想。3.他心——理解他人的能力哲学家托马斯·内格尔（Thomas Nagel）在回答“成为一只蝙蝠可能是什么样子？”（What is it like to be a bat）的问题时表示：蝙蝠没有真正的视觉，它的感知是靠声波。人类根本无法从自身的生活去推知蝙蝠的生活。同理，我们也不能理解古代的人，不能理解非洲的人、美洲的人。最后的结论是，我们不能够理解任何一个人。这是他心问题，在理论上非常复杂。但在生活中，实际上我们都会体会过，理解别人，或者别人理解我们的事情确实发生了。在理论上，可能一个人不能理解一个人，而在现实生活中，这种理解却经常在发生。哲学家伽达默尔（Gadamer）60岁时完成了著作《真理与方法》，书中提到：我们不可能站在别人的视角来考虑问题，因为你不可能成为别人，不可能真正忘掉自己正从别人的视角思考问题。我们不能通过忘掉自己，来达到抵达对方。理解他人，恰恰要利用自己的视域。伽达默尔认为可以建立一个“视域融合”的中间地带，它像一座桥一样，我们借助自己的经验去理解他人的视域，慢慢从桥往他走。虽然最终我们也不能成为对方，但是我们可以积极地调用自己的经验，理解对方的经验。例如，我们往往不理解自己的父亲，也认为他们不理解我们。但当我们有了孩子，并学习了父亲那一代人所经历的文化背景之时，可能就对父亲有所理解了。但这样的理解还是无效的，需要一个机缘，一次事件来完成。要理解父亲，首先可以一起做一件他特别喜欢的事情，或者他向往但是没有做成的事。很多时候，言谈是有局限性的，反而可以通过做事得到一些感受。得到感受以后，你可能会说不同的话，或者以不同的方式来表达你的想法。这是修复双方关系，以及你与这个世界的关系的路径。4.正义与平等现实社会中大家可能有很多不满，比如有嫉富的倾向。这或许不是因为我们的世界比以前更不平等了，而是因为我们对平等的要求更高了。今天，我们的身体条件、我们的出生可能不平等，但是我们觉得人应当是平等的。我们有了一个“应当平等”的理念，事实上也获得了法律意义上的权利平等，具有同等的道德尊严。有了这个观念以后，我们对社会提出一个要求：社会如果两极分化，贫富差距特别严重时，它可能是一个不正义的社会，我们会要求社会更加公正。以跑步比赛为例：如果我们要求每个人结果平等，由于每个人能力不一样，他们就必须在不同的起点开始跑。你会发现不能谈所有项目的平等——你要追求终点平等，你起点就不能平等；你要起点平等，可能终点就不能平等。平等只能是某个东西或者某一部分的平等。衡水中学的一位同学的演讲，打动了很多人，也引起了很多争论。这个同学受到两个问题的影响：第一，现实社会存在着一种社会阶层的差距。处在比较下层的同学，要进行社会流动，这是一个正当的要求；第二，我们的社会还没有提供足够的资源来缩小这个贫富等级的差别。现在，大家觉得社会流动变得很慢，是因为社会不再处于高速增长期，而是在一个相对缓和的周期中。改革开放初期，因为经济上升，诞生了一大批中产阶级，大家能感觉到阶层向上流动。现在，流动变缓了。我们在这个等级差距里往上流动的时候，是不是要考虑改变流动的节奏呢？其中存在了集体行动的悖论，因为这不是一个人能做到的事情，要大家一起来做。但当大家不再一起行动时，个人关心的只是让这个等级性的结构在那里，以及自己在等级当中能够占据的地位。实际情况可能变成：你想占据的高位，但未必能成功；你成功了以后，你仍然会变成一个被羡慕嫉妒恨的对象。古语言：“穷则独善其身，达则兼济天下”。但你会发现，穷者不能够独善其身，因为独善其身需要相对良好的社会环境。而现在富裕的人、有能力的人也不太想兼济天下了，他们必须想独善其身。谁来兼济天下呢？我觉得这需要一个社会，大家一起来努力。我们需要一群人，用温和与商议的方式来应对现在的不满、不公。但是这还不够。这样的言论和说辞要和真正的社会变革配合在一起，让人看到希望和信心，才有可能让这样的意识和文化传播，令更多人信服。否则只能造就一个充满战斗性的、报复性的励志状态。这是非常非常令人担忧的。最近两年，美国的国际行为，破坏了整个社会的公共性和团结性，以至于没有一个共同的生活感。要应对这个问题，首先让我们看到、让我们承认这是一个问题。否认，甚至取消这个问题，就永远没有解决的开始。我们这一代年轻人能做的是，让大家要有这样一个意识：兼济天下。无论穷还是富，这都是我们努力的方向。谢谢大家。

Cos'hanno in comune scacchi e meme? La cultura è davvero evoluta per essere un nostro strumento oppure le cose stanno diversamente? I memi supereranno i geni? Queste sono alcune domande a cui cerchiamo di rispondere in questo episodio tra filosofia e scienza, usando i concetti di meme del biologo Richard Dawkins e quello di gioco del filosofo Hans-George Gadamer. TESTI E PODCAST PER APPROFONDIRE: 1) 'Il gene egoista. La parte immortale di ogni essere vivente' di Richard Dawkins: https://amzn.to/3gXzkig (versione ebook: https://amzn.to/3zUJxn3 ) 2) 'Verità e metodo' di Hans-George Gadamer: https://amzn.to/3xTKeuN 3) 'Siamo davvero liberi e responsabili delle nostre scelte? Determinismo VS libertarismo' de I Cavernicoli: su Spotify, Google Podcasts, Apple Podcasts, YouTube, Spreaker SEGUICI E ASCOLTACI SU: Instagram: https://www.instagram.com/i_cavernicoli/ Facebook: https://www.facebook.com/ICavernicoli/ YouTube: https://www.youtube.com/channel/UC0K7ULUh3sIb9z5FDcWblmg Spotify: https://open.spotify.com/show/2YFhi4C0SqcwEWrWdT4WEm Google Podcasts: https://podcasts.google.com/feed/aHR0cHM6Ly9hbmNob3IuZm0vcy8zNmMzMTJkMC9wb2RjYXN0L3Jzcw== Spreaker: https://www.spreaker.com/user/13221905 Anchor: https://anchor.fm/i-cavernicoli

In this episode, Xavier Bonilla has a dialogue with Amber Bowen about Soren Kierkegaard's philosophy. They discuss Amber's background and involvement in studying Kierkegaard and her dissertation on the phenomenological self in Kierkegaard's philosophy. They talk about the counter-intentionality and the ego, along with defining and discussing the differences between the self and ego. They engage with each other about the self and how Kierkegaard believed the "other" was essential for understanding the self. They also discuss the reasoning for Kierkegaard using religious content and analysis in his works. Additionally, they discuss his main concept "leap of faith" and how Kierkegaard discusses this philosophically and theologically, along with many other topics.    Amber Bowen is an Associate Professor of Philosophy at Redeemer University in Ontario, Canada. She has her Bachelor of Arts in History and Master of Arts in Philosophy of Religion from Southeastern Baptist Theological Seminary. She recently obtained her PhD in Philosophy from Trinity College at University of Aberdeen where she conducted her dissertation, Hearing, Doing, Becoming: A Kierkegaardian Phenomenology of the Self. She continues to do research on phenomenology in Kierkegaard's philosophy and also studies the Gadamer hermeneutical approach to philosophy. You can find her work in popular articles and journals here. Twitter: @amber_bowen

In episode 23 of Overthink, Ellie, and David sit down with philosopher Dr. C. Thi Nguyen to discuss his work on games and gamification. They begin by their love for The Sims and the out-of-body experiences video games can trigger. From there, they get into the works of thinkers including  Ortega y Gasset, Nietzsche, Mill, Gadamer, discussing their theories on games and motivation. The trio also jumps into the function of games in community, how British and American drinking games differ, motivational states, Thi's epic game nights, and more.Works Discussed:C. Thi Nguyen, Games: Agency as ArtRoger Callois, Man, Play and GamesHans-Georg Gadamer, Truth and MethodFriedrich Nietzsche, The Birth of TragedyJosé Ortega y Gasset, Meditations on HuntingGordon Burghardt, The Genesis of Animal PlayMatthew Broersma, “US Military Recruits Gamers To Fly Killer Drones”Website | overthinkpodcast.comInstagram & Twitter | @overthink_podEmail |  Dearoverthink@gmail.comYouTube | Overthink podcast

En la entrega filosófica de hoy, @eioMoldavsky presenta a Gadamer con su tema estrella: Prejuicios ¿Están realmente mal? ¿Dependen de una percepción cultural? Metete a esta pile llena de profundidad y pensemos juntxs qué hay detrás del “no seas prejuiciosx”

There has long been a bit of jousting between the human and natural sciences over who is more rigorous or which method is better capable of providing us with facts about the world. For certain types of empiricists, this jockeying for epistemological status and justification has tended to skew in favor of the natural sciences. And given the premium some cultures place on prediction, control, and the power that comes with laying hold of causal laws, the natural sciences have enjoyed abundant prestige over the past two centuries. In hopes of garnering a similar reputation, some in the human sciences have made significant efforts to modify their methods to more closely resemble those used in the natural sciences. But can we study human experience in the same way we tend to examine the natural world? Just as there are reliable causal laws that can be generalized across the globe, are there moral or social laws that dictate the dynamics of human history? In the nineteenth century, the German philosopher Wilhelm Dilthey attempted to make a clear distinction between the methods and questions used by the natural sciences and those employed by the human sciences. Whereas the natural sciences are looking for generalizable laws or supposed regularities about the physical world, he proposes that the human sciences ought to focus on understanding and interpreting lived experience.  Lived experience contrasts with abstract or theoretical representations of experience, which are more like idealized forms of what it means to be human, largely divorced from the flesh and blood of history. Lived experience, on the other hand, requires that we interpret and continually reinterpret what it means to be human from a given point in history. This is based on what individuals communicate about what it feels like to be them. This is sometimes also applied to questions pertaining to racial identity, gender dynamics, economic background, and the various ways in which people experience life differently from one another.  Jeffrey Howard speaks with Henriikka Hannula, a doctoral candidate at the University of Vienna, in Austria. Originally from Finland, her research focuses on late-nineteenth-century German philosophy, specifically that of Wilhelm Dilthey. She explains the central role the concepts of historicism, lived experience, and hermeneutics play in Dilthey’s philosophy. In what could also be considered a rallying cry for the human sciences, Hannula argues for a rigorous and systematic approach to studying culture and society that is informed by the work of Wilhelm Dilthey. Now, what reasons do we have to think human experiences and the natural world should be studied differently? Why might it be more productive to study the human condition at the nexus of lived experience rather than through an abstract or detached framework? If gaining a meaningful understanding of culture requires that we continually have to reinterpret human interactions and events, then how can we ever arrive at any certain knowledge in the human sciences? Show Notes Theory and Practice in Wilhelm Dilthey’s Historiography by Henriikka Hannula (2018)  Wilhelm Dilthey as an Introduction by Matthias Jung (1996) Truth and Method by Hans-Georg Gadamer (1960) The Cambridge Companion to Hermeneutics edited by Michael N. Forster and Kristin Gjesdal (2019) Hans-Georg Gadamer Wilhelm Dilthey The German Historicist Tradition by Frederick C. Beiser (2011) Friedrich Schleiermacher Schleiermacher’s Hermeneutical System in Relation to Earlier Protestant Hermeneutics by Wilhelm Dilthey (1860) William James Uncertain Victory: Social Democracy and Progressivism in European and American Thought, 1870-1920 by James T. Kloppenberg (1986) Feminist Standpoint Theory The Varieties of Religious Experience by William James (1902)

Have you ever just wanted to tell your family off about their views on social and political problem and potentially get thrown out of the house? This episode goes into why I think the best way to progress as a civilization can only be done through conversation and not cutting corners with actions such as performative activism online. I mention two philosophers: Adorno and Gadamer, because they're essential for my argument about conversation.

¿Qué rol cumple el poeta y quién interpreta sus obras? Comentamos en este episodio un gran ensayo de Gadamer sobre la poesía. --- Send in a voice message: https://anchor.fm/estudioscavernarios/message

Understanding, dialogue, interpretation, attention, and openness are essential ingredients of meaningful interpersonal relationships. They also happen to be central themes in one of the most important contributions to contemporary thought - H. G. Gadamer's philosophical hermeneutics. In this episode, I relate some of the ways in which he has influenced me.EPISODE SECTIONS00:05 - Updates, Insights, and Announcements06:18 - Episode Start09:26 - Interpretation20:29 - Language23:45 - Dialogue28:58 - David Brook's article "Nine Nonobvious Ways to Have Deeper Conversation"EPISODE REFERENCESJ. K. A. Smith, On the Road with St. Augustine: https://amzn.to/36HqcsJAJ interview on dialogue I: https://bit.ly/3lIxz7qAJ interview on dialogue II: https://bit.ly/2JF3SY1David Brooks, ""Nine Nonobvious Ways to Have Deeper Conversation": https://nyti.ms/2VAmR8JSupport the show (https://www.patreon.com/thecraftofliving)

Was lernt, wer Medizin studiert und als Wissenschaft lernt? Wofür? Und was kommt dann? Im hier dokumentierten Vortrag vor Medizinerinnen und Medizinern aus dem Jahr 1996 geht der große Philosoph Hans-Georg Gadamer (1900 - 2002) der Frage nach dem Verhältnis von Bewusstsein und Wahrheit im Kontext von Gesundheit und medizinischer Wissenschaft und Praxis auf die Spur. Gadamer bringt es auf diesen Punkt: Wer die Wissenschaft gelernt hat, muss dann erst noch lernen, Arzt oder Ärztin zu sein. Folgen Sie der autobahnuniversität auch auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…t=2&app=podcast Spotify open.spotify.com/show/0HVLyjAHZkFMVr9XDATMGz Google Podcasts podcasts.google.com/feed/aHR0cDovL2…DegQIARAC&hl=de Facebook www.facebook.com/carlauerautobahnuniversitaet/ Folgen Sie auch unserem anderen Podcast "Carl-Auer Sounds of Science" auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…ce/id1487473408 Spotify open.spotify.com/show/6wX82k2waqcU8IDUK9Vn7o Soundcloud @carlauersoundsofscience Facebook www.facebook.com/carlauersoundsofscience/ Folgen Sie dem Carl-Auer Verlag auf: Facebook facebook.com/carlauerverlag/ Twitter twitter.com/carlauerverlag Instagram www.instagram.com/carlauerverlag/ YouTube www.youtube.com/carlauerverlag Oder schauen Sie hier vorbei www.carl-auer.de

This one took a lot of research, part two about Zizek, Lacan, Hegel, and Humour related to trump available on patreon.com/livposting Works cited/used for this episode “Refiguring Socrates: Comedy and Corporeality in the Socratic Tradition” by Daniel McLean “Postmodern Platos: Nietzsche, Heidegger, Gadamer, Strauss, Derrida” by Catherine Zuckert “Nietzsche and Comedy: Provocative Laughter Amidst a Tragic Philosophy” by Michael C. Rudar “The Odd One In: On Comedy” by Alana Zupancic “Recent Continental Philosophy and Comedy: Comic Overflow” by Bernard Freydberg “The Idea of Comedy: History, Theory, Critique” by Jan Hokenson

Gargantuas, Gadamer, Yu-Gi-Oh-My! David and Chris finally get to one of the most famous kaiju films of all time: War of the Gargantuas. Not ones to shy away from controversy, they discuss the hype surrounding the movie, along with the application of the Cain and Abel motif to the two giant monsters, not to mention getting into detail about their respective analytical approaches to these monster flicks. Chris also does his best (see: worst) puns yet!

PODCAST: TRANSCRIPT: Hans-Georg Gadamer once remarked that when in his student days he first met Martin Heidegger, he could tell from Heidegger’s eyes that he had a great imagination. Coming from Gadamer, this was high […]

This talk was offered as part of our Thomistic Circles Series, "Neuroscience and the Soul" held at DHS on February 28th & 29th, 2020. Fr. Anselm Ramelow, O.P. is Professor of Philosophy and Philosophy Department Chair at the Dominican School of Philosophy and Theology in Berkeley, CA. He holds a Ph.D in Philosophy from the University of Munich. At Munich, he studied with Robert Spaemann, and wrote a dissertation titled "Gott, Freiheit, Weltenwahl. Die Metaphysik der Willensfreiheit zwischen Antonio Perez, S. J. (1599-1649) und G.W. Leibniz (1646-1716," investigating the concept of "the best of all possible worlds." In 2018, he published the first comprehensive, article-length overview of Robert Spaemann's thought in Communio. He regularly teaches courses on modern philosophy and theology, covering Leibniz, Kant, Fichte, Hegel, Schleiermacher, Kierkegaard, Wittgenstein, Gadamer, phenomenology, Heidegger, and the linguistic turn in philosophy and theology.

Konuşmacı: Kurtul Gülenç Frankfurt Okulu'nun teorik ve politik projesinin (Eleştirel Teori'nin) merkezinde kritik kavramının dönüşümü yatar. Kant'ın özü itibarıyla otonomiye hizmet eden kritiği Eleştirel Teori tarafından dönüştürülerek insanın pratiğine yaklaştırılmış, Batı düşüncesinde Kant'ın başlattığı devrim sürdürülmüştür. Frankfurt Okulu'nun yaşayan temsilcisi Jürgen Habermas bu geleneği sahiplenerek ileri endüstri toplumlarının yaşadığı meşruiyet krizlerine kritik kavramının farklı açılımları ve imkânları çerçevesinde yanıt aramış ve bu süreçte hocası Adorno'dan Gadamer'e, Rawls'dan Derrida'ya pek çok düşünürle farklı konu ve tartışma bağlamlarında karşılaşmıştır. Konuşmada Habermas'ın meşruiyet krizlerine yönelik olumlayıcı kritiği ve arayışı tarihsel ve teorik arka plan eşliğinde analiz edilecek ve tartışılacaktır.

In this episode of The Open Door, Catholic philosophers Jim Hanink, Mario Ramos-Reyes, and Christopher Zehnder interview Holy Apostles student Christopher Kuennan, who completed in March, 2020, the defense of his MA thesis entitled "Gadamer's Relevance for Military Character Development". (March 20, 2020)

In this episode we get very deep and discuss epistemology and social theory. Shamser encourages us to think more critically with how we engage with the production of knowledge within our methodological approach. What is knowledge?! Useful links - Les Back and Shamser Sinha (2019) Migrant City, 2nd ed, London, Routledge (ie paperback) Les Back and Shamser Sinha (2018) Migrant City, London, Routledge John Berger and Jean Mohr (1975) A Seventh Man, London, Granta P.Christensen (2004) Childen's Participation in Ethnographic Research: Issues of Power and representation, Children and Society, 18, 165-76 Angela Y Davies (2016 ) Freedom is a Constant Struggle, Chicago, Haymarket Books Julia Donaldson and Axel.Scheffler, Snail on a Whale, London, MacMillan H.Gadamer, Truth and Method, New York, Continum Books, Sinha, Shamser and Back, Les ( 2014) Making methods sociable: dialogue, ethics and authorship in qualitative research. Journal of Qualitative Research, 14(4), pp. 473-487. ISSN 1468-7941

In this episode we get very deep and discuss epistemology and social theory. Shamser encourages us to think more critically with how we engage with the production of knowledge within our methodological approach. What is knowledge?! Useful links - Les Back and Shamser Sinha (2019) Migrant City, 2nd ed, London, Routledge (ie paperback) Les Back and Shamser Sinha (2018) Migrant City, London, Routledge John Berger and Jean Mohr (1975) A Seventh Man, London, Granta P.Christensen (2004) Childen’s Participation in Ethnographic Research: Issues of Power and representation, Children and Society, 18, 165-76 Angela Y Davies (2016 ) Freedom is a Constant Struggle, Chicago, Haymarket Books Julia Donaldson and Axel.Scheffler, Snail on a Whale, London, MacMillan H.Gadamer, Truth and Method, New York, Continum Books, Sinha, Shamser and Back, Les ( 2014) Making methods sociable: dialogue, ethics and authorship in qualitative research. Journal of Qualitative Research, 14(4), pp. 473-487. ISSN 1468-7941

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

Derrida, Gadamer, Focault... O que esses nomes têm a ver com a teologia? Os métodos hermenêuticos propostos no século XX abandonaram a visão objetiva da ciência da interpretação para abraçar uma perspectiva mais inclusiva para o leitor. Inevitavelmente essa nova compreensão foi abraçada por alguns acadêmicos e leigos no meio cristão na interpretação do texto bíblico. Augustus Nicodemus faz uma revisão histórica dessa questão e expõe a armadilha escondida nas novas hermenêuticas.

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Theologies of Failure, edited by Sirvent and Reyburn: https://wipfandstock.com/theologies-of-failure.html  Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

En este segundo episodio hablamos sobre estética contemporánea, qué es el arte, qué se espera de la obra de arte y de un museo. Abordamos la temática desde las propuestas de Lipovetsky, Bauman, Gadamer y Baricco.

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the enneagram, and a whole range of other fascinating interpretive approaches. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

Here is the latest of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Tingwen Li is from the Faculty of Law, University of Cambridge, and the paper is titled ‘What If We Exclude Ready-mades from the Artworld?’   Abstract: “Ready-mades had formed a significant challenge to the tradition of art. While analytic aestheticians have been devoted to solving the problem of ready-mades, phenomenological aesthetics had paid little attention to this issue before the 1990s. John Barnett Brough, an American Husserlian philosopher, is among the earliest phenomenologists who were to combat the question of ready-mades. In his early discussion, unlike most of the phenomenological aestheticians who attend to art through aesthetic experience, Brough’s concern is more with the “classificatory” sense of art by interpreting Dickie’s and Danto’s institutional formulations from the perspective of late Husserl’s “Cultural World,” claiming that “a work of art is an artifact created against the horizon of the artworld and presented to an artworld public for its contemplation.” However, in the work published three years later, Brough seemed to change his idea of the analytic approaches by pointing out what they have to sacrifice for accommodating ready-mades in the artworld: Dickie would have to make a difficult choice between the artifactuality of artworks and “unaided” ready-mades, whereas Danto would pay the full cost of losing the whole classic world of art, which is also argued by James Foster who contrasts Gadamer to Danto in terms of their justifications for modern works of art. As a result, Brough is about to save the artworld by abandoning the ready-mades, albeit there is also expense of excluding them: not only of becoming philosophically disreputable, but also of thrusting a potential risk onto the artworld that has already been. For one, it refers to how we tolerate, involve, or assimilate a subverted event that has already been admitted by a tradition. For another, it is related to the flaws of Husserl’s views of historical sedimentation upon which Brough builds his phenomenology of artworld.”   The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at: https://www.britishphenomenology.org.uk/conference-2018/   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal: https://www.britishphenomenology.org.uk/about/

What’s going on when faith is in transition and when understanding shifts? In this ‘Reworlding’ series, we explore some of the dimensions of the discipline known as philosophical hermeneutics, which is that discipline that tries to understand the conditions and coordinates of interpretive understanding. The main theoretical backbone of this series is the work of philosopher Hans-Georg Gadamer, but all kinds of interesting territory will be covered that goes beyond the work of Gadamer. So, for instance, we’ll be looking at media theory, spiral dynamics, the Enneagram, and a whole range of other fascinating interpretive approaches—all in the hope that we can all gain a better understanding of the journey of faith. Support this podcast: patreon.com/unorthodoxy Twitter: @duncanreyburn

Here is the second of our recordings from The British Society for Phenomenology’s 2018 Annual Conference ‘The Theory and Practice of Phenomenology’. Dr Niall Keane was a keynote speaker at the conference, and his paper is titled ‘Metaphysics and Nihilism’. Niall Keane is Senior Lecturer and Head of the Department of Philosophy at Mary Immaculate College, University of Limerick, Ireland. He has published widely in the areas of phenomenology and hermeneutics and is the co-author of The Gadamer Dictionary (Continuum 2012) and co-editor of The Blackwell Companion to Hermeneutics (Wiley-Blackwell 2016). In addition to his publications on Husserl, Heidegger, Gadamer, Michel Henry, and in the field of ancient philosophy, he is Treasurer of the Irish Phenomenological Circle, and cofounder and coordinator of the Irish Centre for Transnational Studies. His current research project focuses on the transformed nature of the self in Heidegger’s thought. Abstract: “This talk will examine the interconnected issues of metaphysics and nihilism in the works of Martin Heidegger and Ernst Jünger. Exploring the issues of metaphysics and nihilism through the lens of their respective analyses of being and nothing, it will assess Heidegger’s interpretation of Jünger’s position as modern and metaphysical in that it remains trapped within the Gestalt of the human being as the subject that sets in place and produces the world and by doing so secures further production possibilities for itself. However, in Heidegger’s dialogue with Jünger one can detect deep structural affinities, especially in Jünger’s description of nihilism and his attempt to reconceive the ontological question. It is the aim of this talk to explore the points of convergence and divergence and to argue for the necessity of reading Heidegger with Jünger and with metaphysics as opposed to understanding Heidegger’s thought as anti-metaphysical through and through. This talk will address whether Heidegger’s re-conception of being and nothing as one and the same, albeit not identical, is not itself a real expression of metaphysical orientation, that is, whether the cunning of metaphysics is not already operative in Heidegger’s attempts to sketch the contours of another way of thinking about the human being’s relation to the question of being. Taking Heidegger at his word, when he claims that there is no such thing as a last word, especially when it comes to the question of being, it is my contention that his thought is metaphysical to the core and that this becomes clear in his response to Jünger and in what he took from Jünger. If it is true, as Heidegger claimed, that metaphysics is nihilism proper, then surely his goal must be to confront metaphysics from within metaphysics and not to overcome it. In the end, the paper will argue that there is a problematic tension in Heidegger’s interpretation of the history of metaphysics and nihilism, such that Heidegger vacillates between not wanting to belong to the metaphysical tradition and recognizing that all thought must necessarily belong to this tradition.” The British Society for Phenomenology’s Annual Conference took place at the University of Kent, in Canterbury, UK during July, 2018. It gathered together philosophers, literary scholars, phenomenologists, and practitioners exploring phenomenological theory and its practical application. It covered a broad range of areas and issues including the arts, ethics, medical humanities, mental health, education, technology, feminism, politics and political governance, with contributions throwing a new light on both traditional phenomenological thinkers and the themes associated with classical phenomenology. More information about the conference can be found at:https://www.britishphenomenology.org.uk/conference-2018/ The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, conferences and other events, and its podcast. You can support the society by becoming a member, for which you will receive a subscription to our journal:https://www.britishphenomenology.org.uk/about/

Daan Doesborgh gaat in gesprek met Daniël Vis over George Oppen, het waarnemen van je omgeving en de octopus van Gadamer. Lees de besproken gedichten en meer in het begeleidende Vrij Nederlandartikel: https://www.vn.nl/poezie-podcast-doesborgh-spreekt-vis/

Michial Farmer talks with David Grubbs and Nathan Gilmour about Gadamer's essay "The Universality of the Hermeneutical Problem."

Michial Farmer talks with David Grubbs and Nathan Gilmour about Gadamer's essay "The Universality of the Hermeneutical Problem."

Jenny Zigrino comes by discuss philosophy from Hans-Georg Gadamer. The episode is full of laughs and very sincere moments and covers everything from food to Nazis.  This episode is brought to you by: HelloFresh.com and Stand Up! Records  Visit HelloFresh.com and use promo code MDP30 for $30 off your first week of meal deliveries. pick up JZ’s new album at Standuprecords.com

Charles Ringma and Graham Hill discuss missional spirituality and reintegrating prayer and mission. The GlobalChurch Project, podcast episode #64.Charles Ringma is Professor Emeritus, Missions and Evangelism, of Regent College, Vancouver, Canada.In 1997, Charles Ringma was appointed Professor of Missions and Evangelism at Regent College, a post that he held until he became Professor Emeritus in 2005. Charles Ringma has done mission work among Aboriginal communities in Australia, and was the founder and director of the Good News Centre that worked with alcoholics in Brisbane, and was the Australian founder and executive director of Teen Challenge in Brisbane. Dr. Ringma also pioneered a church, Jubilee Fellowship, in Australia. He has done research for the Department of Social Work and Social Policy, University of Queensland, in the area of Disability Services, and has taught extensively at the Asian Theological Seminary in Manila, Philippines, where he was Professor of Theology and Mission.Charles Ringma has written articles for academic journals, several books on Christian spirituality, and a book on lay empowerment. His recently published works include Ragged Edges: Poems from the Margins and The Seeking Heart: A Journey with Henri Nouwen. His other works include Gadamer’s Dialogical Hermeneutic, Cry Freedom: with Voices from the Third World, Seek the Silences with Thomas Merton, Wash the Feet of the World with Mother Teresa, Let My People Go with Martin Luther King, Jr., and Whispers from the Edge of Eternity. His earlier works Seize the Day, Dare to Journey, and Resist the Powers have been published in North America by Piñon Press.This podcast (and its associated video) was made possible through the generous sponsorship of Ian Packer.

Dr Jessica Frazier:Gadamer saw culture, religion, and art as 'living texts' that integrate our life experience into a meaningful worldview that allows us to think, act, and create. But no worldview is ever static or finished; in 'understanding' we use bias (that of ourselves and others) as the raw material from which a new worldview is created. In this respect Gadamer shares much with Aristotelian and later Vitalist thinkers. But Gadamer also affirms that texts can act poetically as 'angels', as he puts it in his studies of Rilke and Paul Celan, gesturing toward the transcendence of that which cannot be encompassed in human thought.

Remember when you were a freshman and you took first year critical reasoning? Or in high school, when you took the AP thinking exam?   Of course not, because we don’t really teach philosophy or critical thinking. What we do teach is writing.   [intro]   Welcome to MR the podcast for beginners and insiders about the ideas, movements and people who have shaped rhetorical history. today we’ll be talking about the mid nineties text “Rhetoric of Reason,” winner of the 1997 MLA Mina Shannassy book prize.   Titles one chapter “The end of Philosophy and the Resurgence of Rhetoric” Provocative idea. but can rhetoric and writing classes take over the millenia of philosophy and logic instruction that have long been cornerstones of a liberal education?   Crosswhite conceives his own book to be “a challenge to teachers of writing… to become much more philosophical about the teaching and theory of argumentation” (8).Motivated by “a social hope that people will be able to reason together” (17) in a civil responsibly taught in FYC classes the nation over.  Because “The teaching of writing is nothing less than the teaching of reasoning” (4). Purpose of university education is to write reasoned argumentation, “about conflicts that are matters of concerns to many different kinds of people, to fellow citizens who may not share their specialized knowledge” (296).   Rhetoric is philosophy without absolutes (“including negative absolutism”) (35).  If there is an end of philosophy in the 1990s as the influence of deconstructionists like Derrida is splashing over departments of English, can writing and rhetoric fill the gap in teaching the new good reasoning?As one review put it, “Crosswhite clearly moves away from the static view of formal logic in which propositions are measured against internally consistent rules rather than the more complex and shifty criteria articulated by live audiences” (Karlyn Kohrs Campbell, Reed Way Dasenbrock, Andreea Deciu, Christopher Diller & Colleen Connolly).   In this, he is highly indebted to the work of new rhetorics like the kind you’ll find in Chaim Perelman and Lucie Olbrechts-Tyteca’s The New Rhetoric, which I promise we’ll talk about one of these days. For our purposes the key thing Crosswhite adopts is the idea of a universal audience. The term “universal” can be misleading. Crosswhite points out that “Unviersiality … depvelops along different lines; there are different and sometimes incompatiable ways of achieveing more universal standpoints. Universality is an achievement of particular people at particular times for particular purposes” (215). But another way, he says “Even if argumentation is a relatively universal practice, the occasions on which one argues, what one argues about, the requency with which one argues, the people with whom one argues, how explicitly one argues, how far one carries and argument--all these things may vary strongly from culture to culture” (218). It sounds a lot like rhetoric, doesn’t it, all this considering the audience and kairos and stases? Rhetorically specific communities, though, all will detirmine what is good reasoning and reflect that back to their interlocutors.Reasoning “is dependant on a background of deep competences, moods, abilities, assumptions, beliefs, ways of being and understanding” (254). “Argumentation is a “relatively universal practice” but how, where, why and for what of argumentation “may vary strongly from culture to culture” (218). Fundamentally, “People can argue only concerning those things about which they are willing to learn, and change their minds” (283).   Imagine an audience that is broadly conceived yet culturally dependant. An audience of good reasoners.With such an audience, good reasoning is “a matter not simply of what is true, but of the measure of the truth yielded by argumentation" (153). Audiences are crucial, because “there are those occasion on which an audience repsonds in ways we had not anticipated and in fact goes beyond our own reasoning and our own ideas. sometimes, and audience evaluates our reasoning  and in ways we could not have foreseen--but which we nevertheless recognize as legitimate” (152). Contradiction is important, becoming “powerful enablers of discovery” (263) and as such “contradictions should be cherished, nurtured developed” (264)   Other key influences come from philosophy, notably Levinas and Cavell, because the ordinary, the acknowledgement of other people are important, builds”mutual trust and respect [to] make possible rather extraordinary uses of the ordinary possibilities of communication” (31).                                                 Mutual respect does not, though, mean consensus. In fact, Crosswhite is  bullish on dissent in general "Where there is no conflict of any kind,” he says, “there is no reason" (72). “We don’t need courses in ‘critical thinking’ nearly as much as we need course in suspending critical thought in order to read deeper understandings” (201), focusing more on questions than consensus (199). This proves a problem when looking at a significant third of traditoinal rhetoric: the epideictic. As Karlyn Kohrs Campbell and co-authors observe, this “view, however, forces Crosswhite to quickly pass over how both aesthetic discourse (he cites fiction, poetry, and plays) and, less quickly, how epideictic rhetoric complicate the way that rationality and argumentation be- come embodied and therefore persuasive.” Instead, the epideictic for crosswhite “seems to lack the connectio with social conflict and looks more like a struggle with nature” (104) and the only way is to “try to show how epideictic, too, is a form of social conflict” (105)--a proposition he invokes but doesn’t develop.   But let’s get back to what he does get to, which is surprisingly pragmatic for a book that cites so much Gadamer and Heidegger. He says That students simply “need more familiaryt with more diverse and more universal audience, with audiences which demand more explicit reasoning” (273) Crosswhite gives an extended example of what this looks like in his own classes.   Here’s the useful, wheels-on-the-road stuff: “ writing courses and textbooks often lack focus and purpose; they simply try to cover too much” (189); and he recommends more workshops with student-to-student audiences because “writers need real interlocutors and audiences—a real rhetorical community” (281). Crosswhite’s writtena  pretty brainy and philosophical text here, but he’s also made an argument for bringing questions of reasoning and philosophy into the writing class as key to what we do and key to what philosophy should do. What do you think? Should we be responsible for teaching reasoning in the university? How do we fit it in when we have so much to cover? Drop us a line at mererhetoricpodcast@gmail.com and let me know. Should first year composition be retitled first-year reasoning and writing?  

http://rumiforum.org/cross-cultural-dialogue-on-the-virtues-the-contribution-of-fethullah-gulen/   Trudy Conway talked about the virtues based approach of Fethullah Gulen in dialogue on February 4, 2015. Professor Conway presented her book “Cross-cultural Dialogue on the Virtues: The Contribution of Fethullah Gulen” at the Rumi Forum offices   The book explores the development of the influential worldwide Hizmet movement inspired by the Turkish scholar Fethullah Gülen, known for his moderate Islamic emphasis on peaceful relations among diverse people. It provides a detailed study of Gülen’s account of the virtues and argues that they provide the key to understanding this thinker and the movement he inspired, from its initial establishment of hospitality houses through the growth of worldwide schools, hospitals, media outlets, charitable associations and dialogue centers. In addition, the book analyzes the distinctive virtues that shaped the Hizmet movement’s ethos as well as continue to sustain its expansive energy, from the core virtues of tolerance, hospitality, compassion and charity to a host of related virtues, including wisdom, humility, mildness, patience, mercy, integrity and hope. It also examines the Islamic and Sufi roots of Gülen’s understanding of the virtues as well as presents a comparative study of Gülen’s account of the virtues in dialogue with prominent thinkers of the Western philosophical tradition and the religious traditions of Christianity, Judaism and Buddhism. The Hizmet movement provides living witness to the power and efficacy of tolerance, dialogue and peaceful relations among diverse people. This book offers an insightful portrait of the core virtues of this movement and the scholar who fully explored them within his writing. It will appeal to readers interested in virtue ethics, character education, cross-cultural studies, interfaith dialogue and the role of moderate Islam today. Event Summary: Trudy Conway, a Professor of Philosophy takes a very different approach to the analysis of Fethullah Gulen and the Gulen movement. Her recent book uses her philosophical lens of inquiry to explore the fundamental virtue orientation, which she finds to be “central to the Gulen Movement”. In Conway’s opinion, this focus on virtues is the best way to understand the key foundation of the movement and thus understand its ultimate goal. Conway is convinced that understanding the “fundamental orientation of the movement” will give the best insights into the group. Furthermore, the source of this foundation is virtues. There is the fundamental question as to how virtues play out across different cultures, and one of especial importance, in pertinence to the Gulen movement, is the virtue of hospitality. Conway’s interest in this particular virtue was peaked while she lived and traveled in the Middle East. All of her exposure “convinced [her] that what is really central to the Islamic culture is the virtue of hospitality”, which transcends all Islamic groups. In Gulen movement’s literature, there is an emphasis on tolerance, however “what we [western societies] mean by tolerance is not what Islamic cultures are emphasizing”. According to Conway, tolerance is mistranslated. When tolerance is discussed in Western Society it is often used to describe the modern era, however the word itself has a negative origin. Tolerance is discussed as “forbearance”, “putting up with people” etc. However in the Islamic world, tolerance has a much more “positive, robust, richer [meaning], than just putting up with somebody.” This association with tolerance led Conway to question whether or not the main virtue was actually hospitality instead of tolerance. “The virtue [hospitality] is the condition, which enables the possibility of understanding in dialogue.” Conway read this quote on hospitality, which greatly emphasizes why hospitality is the key virtue of the movement; “hospitality involves the creation of a free space, where the stranger can enter and become a friend instead of an enemy. Hospitality is not to change people but to offer them space where change can take place. It is not to bring men and women over to our side but to offer freedom not disturbed by dividing lines.” This emphasis on virtues was key in Conway’s’ realization that the Gulen movement was not a political one. It is an inclusive movement that is cross-cultural in nature because “all societies value these basic, fundamental human goods… and virtues are manifestations of these preoccupations with these goods.” Conway believes the virtue of hospitality is the most integral of these because it “keeps you rooted with your own community while still being open to diversity of others”. This is not a political endeavor because “Gulen is calling us to a deepened understanding… he recognizes the importance of policies and laws… but political solutions are not sufficient, the possibilities of enduring peaceful interactions among persons depend on the far more demanding and substantial task of cultivating virtues within our individual selves, within our families, our societies.” The Gulen movement should be understood as a “grass-roots, organic movement that’s locally based” with a focus on creating deeper solutions. These solutions will endure overtime “through the fostering and cultivation of virtues”. This movement is applicable on a personal level, with the idea that “happiness and virtueness are linked”. The Gulen movement and Gulen’s ideas are crucial in the present global environment, in order to provide a different face to Islam. One that is much more moderate than the “superficial face” that is disseminated by the media. The ultimate goal of the Gulen movement that Conway was able to discover by studying the foundation of values is “the goal to create hospitable spaces to foster these virtues”. The Gulen movement creates a space for hospitality through education, and human development. This also fits into the Gulen’s ideas that suggest that to solve terrorism and violence, you need nonviolence and a furthering of education and human development, as well as a reduction of injustices that create initial human sufferings. The Gulen movement inspires Muslims to commit themselves to the goal of Peace and creates face-to-face encounters with the religion. The central idea and point of the movement and religion Conway identifies is virtue.  Trudy Conway began teaching at Mount Saint Mary’s in 1979. Prior to that she taught at Shiraz  University in Iran. She works in the area of contemporary philosophy and has published a book and  articles on the works of Wittgenstein and Gadamer. She has published on the topic of intercultural  understanding and dialogue and the hermeneutical issues and virtues associated with them. She has  also written on, and is actively involved in the issue of the death penalty. She regularly teaches  courses in the Veritascurriculum and a non-west course focusing on intercultural dialogue. She has offered a wide range of electives on topics in contemporary philosophy, specific moral virtues, and perspectives on the death penalty. You can find her book on Amazon at this link: http://amzn.com/B00QU668FE  

Professor Jerome McGann (University of Virginia) will give a public lecture as part of the CRASSH Mellon CDI Visitng Fellowship programme. Abstract As my title suggests, Hans-George Gadamer's dialectic of enlightenment is my point of reference. I mean to recover and revise Gadamer's thought by shifting it from a philosophical to a philological perspective. From the living example of certain individuals, I propose a model of humanist enquiry that seems to me worth preserving and emulating, particularly now when educational policy is reinvesting so heavily in a technical expertise offered by the STEM disciplines (Science, Technology, Engineering, Mathematics)

Remember when you were a freshman and you took first year critical reasoning? Or in high school, when you took the AP thinking exam?   Of course not, because we don’t really teach philosophy or critical thinking. What we do teach is writing.   [intro]   Welcome to MR the podcast for beginners and insiders about the ideas, movements and people who have shaped rhetorical history. today we’ll be talking about the mid nineties text “Rhetoric of Reason,” winner of the 1997 MLA Mina Shannassy book prize. Titles one chapter “The end of Philosophy and the Resurgence of Rhetoric” Provocative idea. but can rhetoric and writing classes take over the millenia of philosophy and logic instruction that have long been cornerstones of a liberal education?   Crosswhite conceives his own book to be “a challenge to teachers of writing… to become much more philosophical about the teaching and theory of argumentation” (8).Motivated by “a social hope that people will be able to reason together” (17) in a civil responsibly taught in FYC classes the nation over.  Because “The teaching of writing is nothing less than the teaching of reasoning” (4). Purpose of university education is to write reasoned argumentation, “about conflicts that are matters of concerns to many different kinds of people, to fellow citizens who may not share their specialized knowledge” (296). Rhetoric is philosophy without absolutes (“including negative absolutism”) (35).  If there is an end of philosophy in the 1990s as the influence of deconstructionists like Derrida is splashing over departments of English, can writing and rhetoric fill the gap in teaching the new good reasoning?As one review put it, “Crosswhite clearly moves away from the static view of formal logic in which propositions are measured against internally consistent rules rather than the more complex and shifty criteria articulated by live audiences” (Karlyn Kohrs Campbell, Reed Way Dasenbrock, Andreea Deciu, Christopher Diller & Colleen Connolly).   In this, he is highly indebted to the work of new rhetorics like the kind you’ll find in Chaim Perelman and Lucie Olbrechts-Tyteca’s The New Rhetoric, which I promise we’ll talk about one of these days. For our purposes the key thing Crosswhite adopts is the idea of a universal audience. The term “universal” can be misleading. Crosswhite points out that “Unviersiality … depvelops along different lines; there are different and sometimes incompatiable ways of achieveing more universal standpoints. Universality is an achievement of particular people at particular times for particular purposes” (215). But another way, he says “Even if argumentation is a relatively universal practice, the occasions on which one argues, what one argues about, the requency with which one argues, the people with whom one argues, how explicitly one argues, how far one carries and argument--all these things may vary strongly from culture to culture” (218). It sounds a lot like rhetoric, doesn’t it, all this considering the audience and kairos and stases? Rhetorically specific communities, though, all will detirmine what is good reasoning and reflect that back to their interlocutors.Reasoning “is dependant on a background of deep competences, moods, abilities, assumptions, beliefs, ways of being and understanding” (254). “Argumentation is a “relatively universal practice” but how, where, why and for what of argumentation “may vary strongly from culture to culture” (218). Fundamentally, “People can argue only concerning those things about which they are willing to learn, and change their minds” (283).   Imagine an audience that is broadly conceived yet culturally dependant. An audience of good reasoners.With such an audience, good reasoning is “a matter not simply of what is true, but of the measure of the truth yielded by argumentation" (153). Audiences are crucial, because “there are those occasion on which an audience repsonds in ways we had not anticipated and in fact goes beyond our own reasoning and our own ideas. sometimes, and audience evaluates our reasoning  and in ways we could not have foreseen--but which we nevertheless recognize as legitimate” (152). Contradiction is important, becoming “powerful enablers of discovery” (263) and as such “contradictions should be cherished, nurtured developed” (264)   Other key influences come from philosophy, notably Levinas and Cavell, because the ordinary, the acknowledgement of other people are important, builds”mutual trust and respect [to] make possible rather extraordinary uses of the ordinary possibilities of communication” (31).                                                 Mutual respect does not, though, mean consensus. In fact, Crosswhite is  bullish on dissent in general "Where there is no conflict of any kind,” he says, “there is no reason" (72). “We don’t need courses in ‘critical thinking’ nearly as much as we need course in suspending critical thought in order to read deeper understandings” (201), focusing more on questions than consensus (199). This proves a problem when looking at a significant third of traditoinal rhetoric: the epideictic. As Karlyn Kohrs Campbell and co-authors observe, this “view, however, forces Crosswhite to quickly pass over how both aesthetic discourse (he cites fiction, poetry, and plays) and, less quickly, how epideictic rhetoric complicate the way that rationality and argumentation be- come embodied and therefore persuasive.” Instead, the epideictic for crosswhite “seems to lack the connectio with social conflict and looks more like a struggle with nature” (104) and the only way is to “try to show how epideictic, too, is a form of social conflict” (105)--a proposition he invokes but doesn’t develop.   But let’s get back to what he does get to, which is surprisingly pragmatic for a book that cites so much Gadamer and Heidegger. He says That students simply “need more familiaryt with more diverse and more universal audience, with audiences which demand more explicit reasoning” (273) Crosswhite gives an extended example of what this looks like in his own classes.   Here’s the useful, wheels-on-the-road stuff: “ writing courses and textbooks often lack focus and purpose; they simply try to cover too much” (189); and he recommends more workshops with student-to-student audiences because “writers need real interlocutors and audiences—a real rhetorical community” (281). Crosswhite’s writtena  pretty brainy and philosophical text here, but he’s also made an argument for bringing questions of reasoning and philosophy into the writing class as key to what we do and key to what philosophy should do. What do you think? Should we be responsible for teaching reasoning in the university? How do we fit it in when we have so much to cover? Drop us a line at mererhetoricpodcast@gmail.com and let me know. Should first year composition be retitled first-year reasoning and writing?

Rabu, 04 Maret 2015 Ngaji FIlsafat bersama Dr. Fahruddin Faiz, M. Ag. Ngaji Filsafat berlangsung rutin setiap hari Rabu pukul 20.00 WIB Bertempat di Masjid Jendral Sudirman Kolombo, Jln. Rajawali No. 10 Kompleks Kolombo, Demangan Baru, Caturtunggal, Depok, Sleman, Yogyakarta 55281 --- Send in a voice message: https://anchor.fm/masjid-jendral-sudirman/message

On Hans-Georg Gadamer's Truth and Method (1960, ch. 4), "Aesthetics and Hermeneutics" (1964), "The Universality of the Hermeneutical Problem" (1966), and "Hermeneutics as Practical Philosophy" (1972).

Estratti di interviste al filosofo Hans Gadamer e al sindacalista Vittorio Foa

Kernpunkt dieser Dissertation ist die ontologische Wende der Hermeneutik und ihre Bedingungen der Möglichkeit. Die Hauptthese meiner Arbeit ist, dass die ontologische Wende der Hermeneutik nicht von Heidegger, sondern von Gadamer, vollbracht wird – auch wenn sie eigentlich mit Heidegger beginnt. Um diese These zu belegen, müssen zunächst die Bedingungen dieser Wende, und zwar vor allem ihre sprachphilosophische Grundlage, genauer analysiert werden. Durch die Auseinandersetzung mit verschiedenen möglichen Interpretationen des Grundsatzes der philosophischen Hermeneutik Gadamers gewinne ich die für jene Wende entscheidende sprachphilosophische Auffassung, dass Sein, Sprache und Verstehen zwar nicht miteinander identisch sind, aber ontologisch zusammen eine Einheit bilden. Da im Hinblick auf die Geschichte der Hermeneutik die hermeneutische Auffassung Heideggers sich in zwei Phasen teilen lässt, muss demnach anschließend auch zweiteilig bewiesen werden, dass Heidegger diese ontologische Wende eigentlich nicht vollbringt. Die ontologische Wende vollendet sich nicht beim frühen Heidegger, weil er nur die Einheit von Sein und Verstehen klar erschließt, aber das Wesen der Sprache nicht ausreichend erklärt. Die ontologische Wende vollendet sich auch nicht beim späten Heidegger, weil er zwar die Einheit von Sein und Sprache bestätigt, aber das individuelle Verstehen ausschließt. Im letzten Teil der Argumentation für meine Hauptthese gilt es also zu erklären, wie Gadamer seinen Unterschied zu Heidegger und gleichzeitig seine Gemeinsamkeit mit Heidegger in seiner philosophischen Hermeneutik miteinander vereint. Die entscheidende Erklärung liegt in Gadamers phänomenologischer Interpretation der aristotelischen Phronesis. Dadurch können wir auch ersehen, dass Gadamers philosophische Hermeneutik nicht nur als das faktische Ergebnis der ontologischen Wende der Hermeneutik, sondern auch als eine verbesserte Theorienversion der Heideggerschen Hermeneutik(en) in der Geschichte der Hermeneutik gilt.

The discussion of Gadamer and Hirsch continues in this lecture, which further examines the relationship between reading and interpretation. Through a comparative analysis of these theorists, Professor Paul Fry explores the difference between meaning and significance, the relationship between understanding and paraphrasing, and the nature of the gap between the reader and the text. Through Wolfgang Iser's essay, "The Reading Process," the nature of textual expectation and surprise, and the theory of their universal importance in narrative, is explained. The lecture concludes by considering the fundamental, inescapable role that hermeneutic premises play in canon formation.

The discussion of Gadamer and Hirsch continues in this lecture, which further examines the relationship between reading and interpretation. Through a comparative analysis of these theorists, Professor Paul Fry explores the difference between meaning and significance, the relationship between understanding and paraphrasing, and the nature of the gap between the reader and the text. Through Wolfgang Iser's essay, "The Reading Process," the nature of textual expectation and surprise, and the theory of their universal importance in narrative, is explained. The lecture concludes by considering the fundamental, inescapable role that hermeneutic premises play in canon formation.

The first e* post of the new academic year is a first in another sense. Previously, all my postings here have been research lectures, about my own work. This post is of a lecture I gave on October 17th, 2006 as part of a Theoretical Philosophy course on the pioneering Consciousness Studies Program at the University of Skövde, Sweden. That is, it is a teaching lecture (that I have been giving for a few years), aimed at third-year undergraduate students on a course primarily on Modern European (read "Continental") Philosophy. As such, it is not primarily my own work. However, given my rather skewed and limited knowledge of this area, proper scholars of this kind of philosophy will probably see more of me in this lecture than they see of the work of Derrida, Foucault, Gadamer, Habermas, Ricoeur, etc.The lecture is almost entirely based on the Introduction chapter of After Philosophy: End or Transformation?, edited by Kenneth Baynes, James Bohman, and Thomas McCarthy, and so they deserve credit for most of the ideas presented. My contributions consist primarily in giving examples, and an extended, perhaps laboured, Bernstein-influenced musicological metaphor, that can be summarized in the slogan: "Kant is the Mahler of Philosophy".This lecture makes poor use of the PodSlide format, going through only 6 slides in 40 minutes. It is actually only the first part of the lecture; part two, which is shorter, will be posted soon.Media:PodSlides: iPod-ready video (.mp4; 67.1 MB; 40 min 17 sec)Audio (.mp3; 9.3 MB; 40 min 12 sec)PowerPoint file (.ppt; 72 KB)

Der große Horizont und die enorme denkerische Geduld, die Gadamer hier wieder einbringt und genauso fordert, sind einladend für eine Zeit, in der dem Denken wieder etwas zuzutrauen ist. Folgen Sie der Autobahnuniversität auch auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…4t/id1479529658 Spotify open.spotify.com/show/0HVLyjAHZkFMVr9XDATMGz Stitcher www.stitcher.com/podcast/carlauer…bahnuniversitat/ Facebook www.facebook.com/carlauerautobahnuniversitaet/ Folgen Sie auch unserem anderen Podcast "Carl-Auer Sounds of Science" auf: Apple Podcasts podcasts.apple.com/de/podcast/carl…ce/id1487473408 Spotify open.spotify.com/show/6wX82k2waqcU8IDUK9Vn7o Stitcher www.stitcher.com/podcast/carlauer…ounds-of-science Soundcloud @carlauersoundsofscience Facebook www.facebook.com/carlauersoundsofscience/ Folgen Sie dem Carl-Auer Verlag auch auf: Twitter twitter.com/carlauerverlag Instagram www.instagram.com/carlauerverlag/ YouTube www.youtube.com/carlauerverlag Oder schauen Sie hier vorbei www.carl-auer.de