Hermeneutics. Method and Methodology by Thomas M. Seebohm (auth.)

By Thomas M. Seebohm (auth.)

The target of the research is a phenomenological idea of the tools and later the technique of the human sciences, to start with the philological interpretation of texts. the 1st half is a severe mirrored image at the ancient improvement of hermeneutics as approach to examining texts and the culture together with the 1st steps towards the emergence of clinical methodological hermeneutics. Such reflections express that the improvement of hermeneutics is onesidedly based within the improvement of hermeneutical attention, i.e. the altering attitudes within the software and rejection of cultural traditions. All equipment and at last methodologies are onesidedly based within the actions of the lifeworld. the second one half is a primary try and boost an overview of a normal phenomenological conception of pre-methodical and methodical realizing within the lifeworld. The 3rd half bargains a serious phenomenologically guided research of methodological hermeneutics.

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In contrast to Protestantism, humanism is conservative, because it insists on the unbroken unity of interpretation and application. It is therefore by no means surprising that famous humanists like Erasmus of Rotterdam and others did not join the Reformation. Humanism takes the view that the modern and ancient traditions should be understood as a united tradition upholding the ideal of true humanitas, humanity. But this approach in understanding tradition was even more fragile and plagued by diaphonies than the late Hellenistic tradition.

Heresies contradict each other and contradict themselves. Therefore they are false, morally rotten, and have to be rejected. The philosophical schools of the ancients were simply treated as a special groups of heresies, sects. Heretics must be persecuted because they are a danger to the salvation of true believers. In the beginning there were other attitude toward the tradition in the JudeoChristian literature. 3 The Jewish neo-Platonic philosophers in Alexandria, first of all Philo Judaeus, developed a philosophical system together with a comprehensive interpretation of the Torah.

The further development of the earlier Christian literary tradition in the Byzantine Empire is therefore a fascinating model for one possible type of development of hermeneutical consciousness. In late Classical Antiquity tradition was the source of all truth for the philologists and a bag full of falsehoods for the Skeptics. But the new hermeneutical consciousness of the Christian church distinguished between their own catholic truth and the contradicting falsehoods in all other traditions. The new conception of truth in the tradition–and the justification of its application–immediately implies the rejection of all other traditions as false.

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