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A Companion to Hermeneutics is a collection of original essays from leading international scholars that provide a definitive historical and critical compendium of philosophical hermeneutics. Offers a definitive historical, systematic, and critical compendium of hermeneutics Represents state-of-the-art thinking on the major themes, topics, concepts and figures of the hermeneutic tradition in philosophy and those who have influenced hermeneutic thought, including Kant, Hegel, Schleiermacher Dilthey, Heidegger, Gadamer, Ricoeur, Foucault, Habermas, and Rorty Explores the art and theory of interpretation as it intersects with a number of philosophical and inter-disciplinary areas, including humanism, theology, literature, politics, education and law Features contributions from an international cast of leading and upcoming scholars, who offer historically informed, philosophically comprehensive, and critically astute contributions in their individual fields of expertise Written to be accessible to interested non-specialists, as well asprofessional philosophers

Many life situations and especially communication situations tell us that we should not mistake an ordinary piece of information for knowledge proper or for a meaning proper. These three types of intentionalities – to inform, to know and to understand – are very different, although they continuously interfere. Man’s specific capacity of understanding appears to us now more important than others. In the absence of a good exercise of understanding, information can remain either strange, or indifferent to us. Man can become informed or even a connoisseur, but still, an alien to those elevated landmarks – moral or human, cultural – which make possible a good self-orientation. This fact is directly connected to what is called nowadays “functional illiteracy”. Actually, this concerns particularly the capacity of understanding something said or done. For this reason, this can be considered a case of illiteracy of hermeneutical nature. The pedagogical solution for such a phenomenon involves continuously practicing the competence of understanding. Thus, it would be absolutely normal to focus on understanding, and not on information and, further on, on self understanding and understanding the other, instead of focusing on an ordinary phenomenon. Consequently, cultivating the senses and the mind, for a better orientation in the world of life, is more important than the technical efficiency of the learning process.

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The reorientation in hermeneutics from matters of textual interpretation and historically effected consciousness to “hermeneutic realism” and immanent metaphysics has created questions about our place in both history and nature. They are as mutually exclusive of one another as linear and cyclic time and yet human beings have a share in both. To resolve the contradiction, the steps in Gadamer’s method of interpretation are mapped onto the following structures of reality: (1) the ontic surface defined by relations of mutual exclusion and contradiction; (2) the underlying ontological dimension in which opposites turn into one another; and (3) a mode of human existence between them that is responsible for creating the order of nature in time.

Policy Points Integrated care is best understood as an emergent set of practices intrinsically shaped by contextual factors, and not as a single intervention to achieve predetermined outcomes. Policies to integrate care that facilitate person‐centered, relationship‐based care can potentially contribute to (but not determine) improved patient experiences. There can be an association between improved patient experiences and system benefits, but these outcomes of integrated care are of different orders and do not necessarily align. Policymakers should critically evaluate integrated care programs to identify and manage conflicts and tensions between a program's aims and the context in which it is being introduced. Context Integrated care is a broad concept, used to describe a connected set of clinical, organizational, and policy changes aimed at improving service efficiency, patient experience, and outcomes. Despite examples of successful integrated care systems, evidence for consistent and reproducible benefits remains elusive. We sought to inform policy and practice by conducting a systematic hermeneutic review of literature covering integrated care strategies and concepts. Methods We used an emergent search strategy to identify 71 sources that considered what integrated care means and/or tested models of integrated care. Our analysis entailed (1) comparison of strategies and concepts of integrated care, (2) tracing common story lines across multiple sources, (3) developing a taxonomy of literature, and (4) generating a novel interpretation of the heterogeneous strategies and concepts of integrated care. Findings We identified four perspectives on integrated care: patients’ perspectives, organizational strategies and policies, conceptual models, and theoretical and critical analysis. We subdivided the strategies into four framings of how integrated care manifests and is understood to effect change. Common across empirical and conceptual work was a concern with unity in the face of fragmentation as well as the development and application of similar methods to achieve this unity. However, integrated care programs did not necessarily lead to the changes intended in experiences and outcomes. We attribute this gap between expectations and results, in part, to significant misalignment between the aspiration for unity underpinning conceptual models on the one hand and the multiplicity of practical application of strategies to integrate care on the other. Conclusions Those looking for universal answers to narrow questions about whether integrated care “works” are likely to remain disappointed. Models of integrated care need to be valued for their heuristic rather than predictive powers, and integration understood as emerging from particular as well as common contexts.

In this study, it is argued that the trust of previous (and existing) hermeneutical approaches of promoting ancient biblical texts as applicable to the everyday life of contemporary readers is not only imaginable but also too ambitious. The Hebrew Bible emerged from an Israelite cultural context, which neither speaks to nor deliberates on issues concerning the African cultural contexts. The present essay utilises a narrative approach comprising three main overtures. Firstly, some examples of previous contributions on hermeneutics will be discussed. Secondly, this study interrogates the legitimacy of employing African biblical hermeneutics that utilises ancient Jewish texts as applicable to African societies today. Thirdly and finally, the study will critically appraise for a balanced reading of the biblical text. Contribution The present study aims at engaging (debriefing) existing hermeneutical contributions towards proposing a balanced reading of the biblical text. In order to achieve that goal, the study engages into a dialogue following hermeneutical approaches, which are popular amongst most African scholars, namely African biblical hermeneutics, black biblical hermeneutics, contextual biblical hermeneutics, feminist hermeneutics and oral hermeneutics.

In this book, the author shows how the Hindu philosopher Mehta's sense of cross-cultural philosophy and religious thought reflect the work of Heidegger, Gadamer and Derrida, leading to his concepts of 'postcolonial hermeneutics' and the 'negative messianic.'.

The article attempts to defend and advance the project of Gadamer’s hermeneutics of trust giventhat today the notion of understanding is inextricably tied to the view of tradition, discourse andlanguage as inevitably contaminated by ideological distortions by supplementing it with Foucault’scritical insights. The common ground between Foucault and Gadamer is that both thinkers militateagainst the notion of understanding as a process guided by universal criteria of rationality (in particularagainst Habermas’ notion of non-distorted communication) maintaining instead that individualsare inextricably embedded within a particular tradition. Foucault, we maintain, is extremelyimportant for Gadamer in that he develops a mode of critical relationship towards the tradition butprecisely understood as a dynamic within the tradition itself, renegotiating and expanding the spaceof personal freedom; this process, no doubt, being guided by engaged individual perspective andself-understanding without any recourse to an Archimedean point of view outside of any tradition.In doing so Foucault is able to provide a much needed method of immanent critique of ideologicaldistortions (potentially always present in the tradition, discourse or language) that remains faithfulto the basic tenants of Gadamer’s hermeneutic outlook. We consider a model that schematicallydemonstrates how such immanent critique can be carried out. We take Gadamer’s notion ofunderstanding as realised in an open and charitable dialogue and internalise this dialogue withina single subject taking place between two distinct perspectives: a critical Foucauldian perspectiveon the one hand, and the immediate self-undertstanding of situated subjectivity on the other. Thisinternal dialogue should enable the subject to maintain a critical distance with respect to aspects ofoneself that are a product of social practices and conditions (as demanded by critics of Gadamer),yet remaining within the space of Gadamerian dialogical understanding situated in the first-personontology.

En un mundo que ofrece soluciones simples y rápidas como el más alto valor del mercado, John Caputo nos desafía con este texto, que propone \"devolver su dificultad a las cosas\". Cosa difícil es el camino a la verdad, al acuerdo, al sentido de la vida y de la convivencia, al amor y el acceso al misterio del otro y del Otro, pero es el camino para ser personas y simplificarlo puede convertirse en el más radical de los peligros. En su Hermenéutica radical, \"el libro con que presenté por primera vez mi propio pensamiento\", según refiere el autor, Caputo nos ofrece una guía y lámpara para decidirnos a recorrer el camino correcto, con todo su riesgo y su promesa, haciendo dialogar a autores como Kierkegaard, Husserl, Heidegger y Derrida. Desde ellos, y con ellos, nos da un texto introductorio a las escuelas hermenéuticas, para legos, estudiantes y expertos en filosofía, y nos abre a una propuesta original que defiende la riqueza insondable de la palabra, la responsabilidad de la libertad y de la convivencia democrática justa, mirando desde ahí el quehacer de las ciencias, la apuesta de la ética y el riesgo infinito y seductor del misterio de vivir y la religión.