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Der Aufsatz untersucht, wie Konfliktakteure sich selbst (im Singular und Plural) in Beziehung zueinander und in Bezug aufeinander sozial verorten. Er zeigt, wie sie ihre Beziehung erleben und erfahren, und wie sich dabei die Figuration ihrer Beziehungen verändert. Dazu greift der Autor auf eine soziologisch kaum ausgearbeitete Perspektive zurück: Norbert Elias' Überlegungen zu Personalpronomen. Er entwickelt diese Perspektive am Fallbeispiel eines gewaltsam eskalierenden Konflikts, der sich 2012 im ehemaligen Bonner Diplomatenstadtteil Bad Godesberg ereignete. Die Analyse fokussiert auf die Wechselseitigkeit pronominaler Bezugnahmen in der Interaktion, die Re-Figuration von Intergruppengrenzen und die sich daraus entspinnende Konfliktdynamik. Auf dieser Basis werden einige Grundlinien einer pronomensensiblen soziologischen Analyseperspektive angedeutet und Implikationen für die neuere Diversitäts-, Humandifferenzierungs- und Konfliktforschung umrissen. This article examines how conflict actors socially situate themselves (in the singular and plural) in relation to one another and with respect to each other. It demonstrates how they experience their relationship and how the figuration of their relationships changes in the process. To this end, the author draws on a perspective that has hardly been worked out sociologically: Norbert Elias' reflections on personal pronouns. He develops this perspective using the case study of a violently escalating conflict that took place in 2012 in the former diplomatic district of Bad Godesberg in Bonn. The analysis focuses on the reciprocity of pronominal references in the interaction, the re-figuration of intergroup boundaries and the resulting conflict dynamics. On this basis, the author indicates some fundamental lines of a pronominal-sensitive sociological analysis perspective and provides implications for recent diversity research, human differentiation research and conflict research. [ABSTRACT FROM AUTHOR]

Inger Ljung var 1978 den första kvinnan som disputerade i Gamla testamentets exegetik i Sverige. Under närmare 4 decennier var hon verksam vid teologiska fakulteten i Uppsala. I hennes forskningsgärning märks två återkommande teman. Det ena gäller hermeneutiska grundfrågor. Vad gör vi när vi tolkar texter? Hur kan vi tydligare skilja mellan textens historiska betydelse och dess tillämpning i vår egen tid? Vilka kriterier ska vi använda för att bedöma tolkningar? Det andra rör kvinnors roll i historien och texterna, men också dess implikationer för kvinnor idag, i akademi, kyrka och samhälle. Inger Ljung bidrar till att introducera feministisk exegetik samt till utvecklingen av receptionsforskning i Sverige.

This project explores what dreams might reveal about the collective psyche's response to the COVID‐19 pandemic in its first year, before the development of vaccines. A brief survey, distributed to Jungian colleagues and organizations, and to various social media sites, invited people to submit online a dream related to the COVID‐19 pandemic. Four hundred and thirty‐six dreams were submitted. Forty additional Russian dreams were collected and submitted by Russian colleagues. Using qualitative research methods based on phenomenological hermeneutics, the researchers categorized and counted the range of COVID imagery. In addition, the researchers describe a range of psychic responses to the pandemic, including horror, grief, sickness, social discord, and violence, but also images of healing and transformation, increased sense of community, and spiritual renewal. Several healing nightmares are presented. Healing alchemical and anima/animus imagery is described. Twelve dreams are introduced and presented. It is concluded that the collective psyche, rooted in the Self, is a healing resource for social and cultural trauma. This project supports Beradt's (1968) inspirational study of dreaming in Nazi Germany, as well as recent studies of COVID‐related dreams and recent publications on the social nature of dreaming. [ABSTRACT FROM AUTHOR]

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Bis in unsere Zeit hinein ist der Widerspruch, der zwischen musiktheoretischer Erklärung und musikwissenschaftlichem Verstehen sich auftut, nicht aufgehoben worden. Schon Carl Dahlhaus hatte vor etwa 50 Jahren versucht, ihm mit seiner Unterscheidung einer Analyse, die in »theoretischer Absicht« verfährt, und einer solchen, die nach der »ästhetischen Absicht« fragt, zu begegnen. Doch seine Untersuchung von Schuberts letztem Quartett, so viele Details sie auch enthält, bleibt in der Theorie befangen und kommt so, was die »ästhetische Absicht« betrifft, mit Hegel gesprochen »nicht vom Fleck«. Das G-Dur-Quartett beginnt mit einem »Dur-Moll-Siegel«, das eine tönende Abhandlung über den Tongeschlechterwechsel in Aussicht stellt. Doch schon das Hauptthema deutet an, dass Schubert etwas anderes mit dieser Komposition im Sinn hatte. In der Durchführung wird deutlich, dass er mittels einer ›Kompositionswissenschaft‹, die den Werken der Gattung Streichquartett seit Haydn wesenhaft ist, an dem Verfahren einer symmetrischen Teilung der Oktave die Gefahr aufdeckt, sich gerade dort, wo er vermeintlich besonders systematisch vorgeht, in ›schlechte Unendlichkeit‹ zu verlieren. The contradiction between music-theoretical explanation and musicological understanding has not been resolved up to our time. Some fifty years ago Carl Dahlhaus had already attempted to address this with his distinction between analysis that proceeds with “theoretical intention” and analysis that enquires into “aesthetic intention.” But his study of Schubert’s last quartet, despite the many details it contains, remains caught up in theory and thus, as far as the “aesthetic intention” is concerned, “does not get off the ground,” to use Hegel’s words. The G major quartet begins with a “major-minor-seal” that holds out the prospect of a sonorous treatise on modal mixture. But the main theme already suggests that Schubert had something else in mind with this composition. In the development it becomes clear that Schubert, by means of ‘compositional science’ that has been essential to the works of the string quartet genre since Haydn, uses the procedure of a symmetrical division of the octave to expose the danger of losing himself in ‘bad infiniteness’ precisely where he supposedly proceeds in a particularly systematic manner.

Bu çalışma, alegori sözcüğünün otantik anlamına yoğunlaşarak onun dilsel düzeydeki temsili üzerine yapılacak hermeneutik bir etkinliği kapsar. Bu hermeneutik etkinlik ilgili sözcüğün kök anlamlarını tespit edip değerlendirerek bir öz ve nitelik saptaması kabilinde görülen otantik anlama ulaşmayı ve ayrıca sözcüğün saptanan otantisitesini çözümlemeyi amaçlar. En nihayetinde bir açımlama olan hermeneutik etkinlik genel olarak içte olanın dışarıya çıkartılma işidir. Alegori sözcüğünün ortaya konulacak olan otantisitesi böylesi bir hermeneutik üzerinden çözümlenecektir. Dilsel düzeyde üstü kapalı anlatım üzerine kurulu olan alegori, kurgu içeren sübjektif yapısıyla temsil üzerine inşâ edilmiş bir simgeleme veya benzetme olmasından dolayı esasen bir fikri yansıtır. Alegorinin oluşturmuş olduğu alegorik anlatının bütününde ortaya çıkan göstergede gösterilen öğe, anlatıyı oluşturan kelimeler üzerinden verilmez. Burada gösterilmesi amaçlanan şey, ilgili anlatıda yer alan kelimelerin çağrışımsal düzeydeki bağlantıları aracılığıyla anlaşılmaya çalışılır. Bundan dolayı alegorik anlatıda gerçekte kastedilen şey, yüksek seviyede bir düşünce etkinliği üzerinden ortaya çıkar. Böylelikle üstü kapalı bir anlatım olan alegorinin gerçekteki anlam[lar]ı üzerine çekilmiş örtü, kaldırılmış ve anlam[lar] ortaya çıkarılmış olur. Alegorik anlatı, yaratıcı edimin bir ürünü olmasıyla edebî/sanatsal olandan paye alır. Diğer taraftan felsefi bağlamda öze dönük yanı, ona felsefi bir değer katar. Bir başka ifadeyle alegorinin edebi yönü sanattan beslenen kurgusallığın vermiş olduğu imkânlardan doğarken, felsefi yönüyse bir şeyin özünü vermeye çalışmaktan ortaya çıkar. Nitekim alegorik anlatı gerçekliği edebî/sanatsal düzeyde aktarmaya çalışmak ister. Bundan dolayı alegori gerçeklik ve kurgusallık üzerine kurulu bu çift yönlü karakteriyle hem felsefi hem de edebî olanda kendini var ederek ortaya koyar.

Die vorliegende diskursanalytische und -historische Studie untersucht anhand eines umfangreichen und unterschiedliche Textsorten umfassenden Textkorpus von 1823 bis 2016 analytische Aussagen über Beethovens ›Diabelli-Variationen‹ (1819–23) mit besonderem Fokus auf explizite analytische Gliederungen der Makroform des Zyklus und die zugrunde liegenden analytischen Kriterien, interpretatorische Fragestellungen und das Verhältnis von Analyse und Interpretation. Dabei werden auch einschlägige Rezeptionstopoi wie der Singularitäts- und Überschreitungs-Topos, der Unverständlichkeits- und der Mannigfaltigkeits-Topos herausgearbeitet sowie die zahlreichen charakterisierenden Überschriften und Bezeichnungen der Einzelvariationen besprochen. In einem Exkurs werden Texte von Adolf Bernhard Marx und August Halm einem close reading unterzogen. Abschließend wird anhand einer Filmaufnahme der ›Diabelli-Variationen‹ mit dem Pianisten Piotr Anderszewski (2000) ein konkreter interpretatorischer Zugang zur formalen Gesamtdramaturgie des Zyklus diskutiert. This historical and analytical discourse study examines a broad text corpus which comprises different text types from 1823 to 2016 concerning analytical propositions about Beethoven’s “Diabelli Variations” (1819–23). The particular focus lies on explicit macroformal analyses of the whole cycle and underlying analytical criteria, performance-related issues, and the relationship of analysis and interpretation/performance. Relevant topoi of reception history like the topoi of singularity and transgression, unintelligibility and “manifoldness” are also scrutinized as well as the great variety of titles and indications chosen to characterize individual variations. A close reading of texts by Adolf Bernhard Marx and August Halm is subjected to an excursus. Finally, a film recording of the “Diabelli Variations” with the pianist Piotr Anderszewski (2000) is discussed, as it illuminates an individual interpretational approach to the macroformal dramaturgy of the cycle.

Copyright of Litera: Journal of Language, Literature & Culture Research is the property of Litera: Journal of Language, Literature & Culture Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Osi and Ji are city mascots that were inaugurated at the end of 2016 by the city government of Malang in conjunction with the celebration of its 103rd anniversary. The mascots which are resulted from a contest were made by Papang Jakfar and won through several stage stages process including presentation from hundreds of participants. This brings its own fascination as the use of mascots as city icons has not been so popular in Indonesia due to the complex composition of its creation process, from its relationship with the culture, resources, community characteristic to infrastructure facilities of a city. This complexity is summed up in the form of a city mascot as a paradox. Form in hermeneutics is text and can be viewed polisemically, so interpretation becomes a central problem. Thus, hermeneutics aims to verstehen (comprehend) through the method of abduction, not just interpreting. Interpretation is always a reconstruction of the meaning of a text. Analysis with hermeneutics method becomes an immanent part in the mascot's profanity as a design product, mascot's form is an entity created from the results of thinking in design that is loaded with consideration and ability of a qualified individual. Osi and Ji mascots are specifically analyzed by applying Paul Ricouer's theory of Hermeneutics, in which hermeneutics can be brieflydefined as a theory or philosophy of interpretation of meaning that analyzes the various symbols in its form. The objective of the research is to analyze more deeply and interpret the existing circumstances or relationships, ongoing processes, ongoing effects or emerging phenomena, since the results of the Osi and Ji analysis generate to a new knowledge formed from various entities.

Öz: Antik Yunan’dan itibaren yapılan dil çalışmalarının temelinde yer alan sözcük türlerinin tasnif çalışmaları devam etmektedir. Çalışmamızda öncelikle,şimdiye kadar yapılmış çalışmalara değinilecektir. Bu çalışmalarda ortaya konan bulgular değerlendirilecektir. Ancak yapılan çalışmalarda ortak noktalarda buluşulamamıştır. Bu çalışmada hermeneutik felsefeden ve dil felesefesinin sorularından, önerilerinden yararlanılacaktır. Buna göre Wittgenstein’ın da vurguladığı gibi dilin kullanımı üzerinde durulacaktır. Felsefi sorular ve tartışmalar belki önümüzü açacak, belki daha fazla karışıklığa sebep olacaktır. Yine de bu soruların sorulması, cevap alınmasa bile önem arz etmektedir. Neticede bu çalışmada bu konuya genel giriş yapılıp yapılan çalışmalar hakkında bilgi verilecek, hermeneutik felsefe açıklanacak, dil üzerine düşünmüş pek çok düşünürün fikirlerinden yararlanılacak, özellikle de Wittgenstein’in Felsefi Soruşturmaları bu çalışmada önemli yer tutacak, sonuç olarak ise genel bir değerlendirme yapılacaktır. Abstract: The sorting works of parts of speech, which innate on language studies conducted since ancient Greece, are continuing. First, the studies done so far will be discussed in our study. The findings put forward in these studies will be evaluated. However, it has not been met in common points in these studies. Therefore, in this study, the questions and suggestions of hermeneutic andlinguistic philosophy, will be used. Accordingly, as Wittgensteinpointed out, the uses of language will be emphasized. Philosophical questions and debates may open us up, maybe cause more confusion. Nevertheless, it is important to ask these questions, even if the answer is not received. As a result, this study will be given general input and information about the studies carried out, hermeneutic philosophy will be explained, many ideas of thought on language will be used, especially Wittgenstein's Philosophical Investigations, important in the study, as a result, a general evaluation will be made.

Copyright of Global Qualitative Nursing Research is the property of Sage Publications Inc. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In der Sicht von A.T. Still ermöglicht es die Philosophie der Osteopathie, fundamentales Wissen zu generieren. Zur qualifizierten Ausübung des Berufes braucht es die speziellen Fähigkeiten und die therapeutische Haltung von Osteopath*innen. Die Grundlagen beschrieb A.T. Still in vier Büchern. Nachdem im ersten Teil des Beitrags der philosophisch-ethische Hintergrund in Stills Überlegungen dargelegt wurde, arbeitet der zweite Teil drei spezifische Berufsrollen von Osteopath*innen heraus: Philosoph*innen, Maschinist*innen und osteopathische Doktor*innen. In A.T. Still enables the philosophy of osteopathy to generate fundamental knowledge. The special skills and therapeutic attitude of an osteopath are required for the qualified exercise of the profession. A.T. Still described these basics in four books. After the philosophical-ethical background of Still's reflections was presented in the first part of the article, the second part works out three specific professional roles of the osteopath: the philosopher, the machinist and the osteopathic doctor. [ABSTRACT FROM AUTHOR]

Abdullah Saeed offers a method of hermeneutics called the contextual approach. This approach is described in several works, one entitled Reading the Qur'an in the Twenty-First Century: A Contextualist Approach. The study in this article is one of the cases he once wrote in his book by applying the hermeneutic model, namely shura and democracy. The State of Indonesia is one of the Republican and democratic countries. The predominantly Muslim Indonesian population forms the country with the foundations of Islamic law, so the author is interested in studying the relevance of Indonesian democracy to the concept of shura in the Qur'an. The Indonesian democratic system in this article is examined from Abdullah Saeed's perspective on the concept of shura and democracy. In addition, the author also tries to identify Saeed's consistency in applying his contextual hermeneutic theory in this case. His findings are none other than that Saeed did not make the full interpretation in this case, so his conclusions still seem to rely on the pre-modern and modern interpretations he refers to, but he says the concept of shura has been contextualized as an attempt to equalize the democratic values ​​of a government country. As democracy in Indonesia has values ​​and ideas similar to the concept of shura in the Qur'an.

Wir scheinen am Anfang einer Ära kommunizie­render Technik zu stehen. Amazons Sprachassistenzsystem Alexa ist in Millionen von privaten Haushalten eingezogen, Chatbots gehören heute zu den Standardanwendungen im Kundenservice und der Einsatz von Algorithmen zur Erzeugung von Texten ist in die Praxis professionellen Publizierens integriert worden. An kommunizierenden Maschinen zei­gen sich kontroverse Deutungen von Autonomie, Kreativität, Komple­xität und Opazität von Mensch und Maschine wie in einem Brennglas. Der Beitrag argumentiert, dass kommunizierende Technik eine eigenständige kulturelle Herausforderung für mediatisierte Gesellschaften darstellt, der sich eine reflexive Technikfolgenabschätzung hermeneutisch zu stellen hat.

Die Philosophie der Osteopathie ermöglicht es, fundamentales Wissen zu generieren. Zur qualifizierten Ausübung des Berufes braucht es die Kenntnis über die Fähigkeiten und die therapeutische Haltung eines*r Osteopath*in. Die Grundlagen legte A.T. Still und beschrieb sie in vier Büchern. Welche Fähigkeiten und welche therapeutische Haltung eines*r Osteopath*in beschreibt A.T. Still in seinen Schriften? Qualitative Literaturarbeit, die in hermeneutisch-interpretierender Form eine philosophische Thematik bearbeitet. Laut A.T. Still bildet mechanisches und medizinisches Wissen über den menschlichen Körper das Fundament der Tätigkeit von Osteopathen*innen. Zudem setzt es die philosophische Beobachtungsgabe auf der Suche nach Wahrheit voraus. Ein schlussfolgender (schließender) Verstand und ein Naturvertrauen sind die Grundfähigkeiten eines*r Osteopathen*in. Mit kombinierten Fähigkeiten aus Herz und Verstand lässt sich das Handwerk umsetzen. Es handelt sich bei allen Fähigkeiten und inneren Einstellungen um Eigenschaften, welche trainierbar sind, und die Entwicklung dieser Fähigkeiten geht mit einer langfristigen Selbsterkenntnis einher. Philosophy of osteopathy enables fundamental knowledge to be generated. Knowledge of the skills and inner attitude of an osteopath is necessary for the qualified exercise of the profession, which A.T. Still described in four books. Which skills and which therapeutic attitude of an osteopath describes A.T. Still in his writings? This qualitative literary work deals with a philosophical topic in a hermeneutically interpretive form. According to A.T. Still, mechanical and medical knowledge of the human body forms the foundation of the osteopath. In addition, philosophical powers of observation are needed in the search for truth. A closing mind and a trust in nature are the basic skills of an osteopath. The craft can be implemented with combined skills from the heart and mind. All skills and inner attitudes are properties that can be trained. The development of these skills goes hand in hand with long-term self-awareness. [ABSTRACT FROM AUTHOR]

Over the past few decades, practical theologians in Korea have devised a framework to address important issues, correlating theory and practice and bridging the divide between pastors and lay people to facilitate open communication. However, the clerical paradigm has deep roots in Korean culture and ideology, which, combined with the Confucian patriarchal system, poses a challenge to Korean practical theology. These factors cause practical theology to reflect on its limitations and to move toward a hermeneutical-praxis paradigm by dealing with Christian praxis, connecting church with society for public responsibility, and providing an egalitarian leadership between pastors and lay people. [ABSTRACT FROM AUTHOR]

Digitalität Diese Publikation erscheint im Kontext des vom LOEWE-Programm des Hessischen Ministeriums für Wissenschaft und Kunst geförderten Forschungsschwerpunkts „Religiöse Positionierung: Modalitäten und Konstellationen in jüdischen, christlichen und islamischen Kontexten" an der Goethe-Universität Frankfurt und der Justus-Liebig-Universität Gießen. als kulturell-lebensweltliche Ausprägung digital-technischer Artefaktennutzung und Kommunikation wird zunehmend zum Thema der Geisteswissenschaften, jedoch kaum der Theologie. Der Artikel nähert sich phänomenologisch der Digitalität mithilfe der in Transformation begriffenen Auffassung des menschlichen Leibes. Ziel ist hierbei, mögliche Antworten der christlichen Theologie auf die Kultur- und Lebenswirklichkeit durchdringende Wirkung von Digitalität hermeneutisch zu erschließen. Da sowohl Theologie als auch Digitalität wesentlich mithilfe von Zeichen(prozessen) Wirklichkeit interpretieren, scheint ein hermeneutischer Zugang und dessen Evaluierung eine angemessene theologische Forschungsperspektive zu bieten. Summary: The effects of digital-technological means in our everyday life and communication are understood as digitality and are increasingly reflected in the humanities, but hardly in theology. This article approaches digitality phenomenologically using the transformed concept of the human body. The aim is to hermeneutically open up possible answers of Christian theology to the pervasive effects of digitality for our living conditions. Since both theology and digitality interpret reality essentially by means of signs, a hermeneutic approach and its evaluation seems to offer an appropriate theological research perspective. [ABSTRACT FROM AUTHOR]

Emotions are a crucial part of compelling narratives: literature tells us about people with goals, desires, passions, and intentions. Emotion analysis is part of the broader and larger field of sentiment analysis, and receives increasing attention in literary studies. In the past, the affective dimension of literature was mainly studied in the context of literary hermeneutics. However, with the emergence of the research field known as Digital Humanities (DH), some studies of emotions in a literary context have taken a computational turn. Given the fact that DH is still being formed as a field, this direction of research can be rendered relatively new. In this survey, we offer an overview of the existing body of research on emotion analysis as applied to literature. The research under review deals with a variety of topics including tracking dramatic changes of a plot development, network analysis of a literary text, and understanding the emotionality of texts, among other topics. Based on this review, we point to a set of remaining challenges that constitute promising future research directions.

Auerbachs Mimesis wird heutzutage oft als altmodisch und naiv abgetan. In jüngster Zeit wurde dieses Buch über die Dargestellte Wirklichkeit in der abendländischen Literatur aber von prominenten Literaturwissenschaftlern in den USA (E. Said, F. Jameson, S. Greenblatt) als eine neue Weise, die Geschichte der westlichen Literatur zu schreiben, gerühmt. Auerbach selbst sah die Stärke seines Buchs nicht in der Arbeit des Begriffes, sondern in der Vermittlung lebendiger Anschauungen mittels eines vergleichenden close reading kürzerer Textausschnitte aus mehr als zwei Jahrtausenden von Literaturgeschichte. Aber diese programmatische Theorielosigkeit trügt. Denn ohne terminologischen Aufwand gelingt es ihm, philosophische Konzeptionen Platos und Aristoteles’, Descartes’ und Kants literaturwissenschaftlich nutzbar zu machen. Dies gilt vor allem für seine stillschweigende Anknüpfung an die Schleiermachersche Hermeneutik: sein Programm der ‚grammatischen Interpretation‘, seine ‚comparative Methode‘ wie überhaupt seine Fundierung der Auslegung schriftlicher Werke durch die Auslegung des ‚bedeutsamen Gesprächs‘. Wie luzide Auerbach hinsichtlich seines eigenen modus operandi war, zeigt sein abschließender Vergleich des Vorgehens modernen Schriftsteller mit dem einiger moderner Philologen, das er nun an seiner eigenen Untersuchung exemplifiziert. Wenn diese, wegen Auerbachs erzwungener Emigration in Istanbul, nur gelegentlich auf die Einzelforschung Bezug nehmen kann und so beispielsweise hinsichtlich des Isaak-Opfers (Kap. 1) Defizite zur gleichzeitigen alttestamentlichen Wissenschaft (z. B. G. von Rad) aufweist, so sind seine Interpretationen doch generell so anschlussfähig, dass solche einzelwissenschaftlichen Ergebnisse durchaus in den größeren Zusammenhang der Wirklichkeitsdarstellung in der abendländischen Literatur integrierbar erscheinen.

It has become fashionable to bemoan the state of diachronic biblical criticism since the application of its method involves subjective judgments. Should diachronic criticism be laid to rest? This programmatic essay engages Popper's view of scientific propositions as falsifiable hypotheses, and reevaluates the importance of alternate hypotheses. The discussion considers the way the different purposes of scholars inform their practice of method and their evaluation of opposing explanations. The methodological observations are illustrated with examples from the Covenant Code and Deut 1–12. [ABSTRACT FROM AUTHOR]

Eschatologische Vorstellungen, wie sie seit jeher Bestandteil christlicher Glaubenswelten waren, sind in der Moderne in eine tiefe Krise geraten. Im Zuge des Wandels des Welt- und Geschichtsbildes haben die klassischen Bilder von Weltende und Gericht, Himmel und Hölle radikal an Plausibilität verloren. Mehr noch: Auch die großen Gestalten der Theologiegeschichte des 20. Jahrhunderts waren weitgehend darum bemüht, Eschatologie weniger als materialdogmatische Lehre von den „letzten Dingen" zu verstehen, denn als prinzipielle Dimension theologischer Reflexion zu begreifen. Vor diesem Hintergrund geht es dem Beitrag um eine Wiedergewinnung der materialdogmatischen Eschatologie. Im Anschluss an methodische Überlegungen Friedrich Schleiermachers steht dabei der Status eschatologischer Aussagen zur Debatte. In dreifacher Hinsicht (hermeneutisch, kritisch, theo-logisch) lässt sich Eschatologie als Arbeit an einem theologischen Wirklichkeitsbegriff begreifen: Sie dient erstens einer kritischen Hermeneutik eschatologischer Imaginationen, sie bemüht sich zweitens um eine Labilisierung fixierter Wirklichkeitsinterpretationen, und sie bestimmt drittens den christlichen Gottesgedanken angesichts schlechthinniger Hinfälligkeit und radikaler Vergänglichkeit aller erfahrbaren Realität fort. »Tod«, »Ewigkeit« und »Auferstehung« markieren diejenigen basalen Symbolgehalte christlicher Eschatologie, deren lebensdienliche Funktion sich in den religiösen Praxisvollzügen bewähren muss, indem durch sie Trost, Hoffnung und Gottvertrauen noch an den Gräbern möglich werden kann. Summary: Living in the "immanent frame" (Ch. Taylor) of modernity includes among other things the closing of eschatological thinking. "This world is all we have." As a consequence of the "loss of heaven", already Friedrich Schleiermacher has tried to critically reconstruct the eschatological symbols of Christian doctrine in his Glaubenslehre. By following his critical hermeneutics of eschatology the article reflects on three basic tasks for any contemporary dogmatic eschatology: hermeneutical, critical, and theo-logical. In consequence, eschatological thinking should not abandon concrete images of eternal life, but has to reflect them critically. Whereas naïve eschatological realism tends to exuberant imagination, eschatological reductionism, often in favor of a strictly present eschatology and of existentialism, rejects the necessary labilisation of any closed concept of reality. Therefore, only a theo-logical reconstruction of eschatological key-issues (in the strict sense) can balance the tasks of both, the critique of human phantasms and of the "closed immanent frame" of reality. In sum, eschatology represent consequent theo-logy insofar as the divine reality ("God") is understood and reconstructed again as the radically creative and ultimate source at the very end of individual and cosmic life. [ABSTRACT FROM AUTHOR]

A child's emotional and social development depends on the parents' provision of optimal support. Many parents with perinatal distress experience difficulties in mastering parenthood and seek help from professionals within primary healthcare. A clinical project was launched in Stockholm, where psychodynamic psychotherapists provided short‐term consultations at Child Health Centers. This study qualitatively explored parents' experiences of perinatal distress and of receiving help by nurses and therapists in the project. Thirteen parents were interviewed, and their responses were analyzed with a hermeneutical method. Three main themes crystallized; accessibility of psychological help and detection of emotional problems; experiences of therapy at the Child Health Center; and the therapists' technique. Parents were also clustered into three so‐called ideal types: the insecure; parents in crisis; and parents with lifelong psychological problems. Parents experienced obstacles in accessing psychological care within primary healthcare. Psychotherapists with a holistic family perspective and who managed to oscillate between insight‐promoting and supportive interventions were especially appreciated. Patient categories who benefitted from insight promotion and support, respectively, were identified. [ABSTRACT FROM AUTHOR]

Increased consumption of psychotropic drugs has been noted in Brazil and other Western countries in the last few decades for different reasons. The objective of this study was to understand the lived experience of individuals who used psychotropic drugs to cope with the problems faced in daily life. A qualitative study guided by hermeneutic phenomenology was carried out. In-depth interviews were conducted. The experience was grouped into two themes: experience of using psychotropic and the search for non-pharmacological approaches. Psychotropics were considered necessary for regaining a point of equilibrium when the problems faced were recognized as having a high degree of difficulty. In some cases, the drugs were perceived as insufficient for solving the problem, leading or not to the search for alternatives to deal with the difficulty. [ABSTRACT FROM AUTHOR]

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In Digital Humanities, computer-generated visualizations are viewed as highly significant in obtaining scientific insights. However, only through a reflection on their theoretical foundations can we exhaust the epistemological potential of visualizations abiding by the principles of validity and reliability. Digital Humanities is still lacking both an epistemological basis and a best practice for an (hermeneutic) interpretation of visualizations generated by algorithms. This paper will address precisely this research gap in raising the question whether, and to what extent, approaches to the hermeneutic interpretation of computer-generated visualizations in the natural sciences can be applied to analyses in the Digital Humanities. It will provide an answer to this issue with recourse to Don Ihde’s theory of Postphenomenology. Though Postphenomenology supplies an epistemology and a visual hermeneutics for visualizations, both originate from and target solely the natural sciences. Whether the theory is applicable in the Digital Humanities is subject of further research.

Pozitivist paradigma, objektif bilgi üretmenin önemine vurgu yapar. Toplumu ve insanları, tıpkı bir nesnenin incelendiği gibi değerden bağımsız araştırmak gerektiğini öne sürer. Ancak, “suje ve obje” arasında kurulan ilişki sonucunda ortaya çıkan “bilgi”, sujenin ait olduğu sosyolojik bağlamdan soyutlanamaz. Bu gerçekten hareketle sosyolojide pozitivist paradigmaya yapılan eleştiriler çerçevesinde hermeneutik paradigma geliştirilmiştir. Yorumsamacı gelenekte “anlam” temelinde “göreceli” bilgi üretimi önemlidir. Aşırı görecelik, üretilen bilginin bağlamdan bağlama farklılaşmasını getirmektedir. Sosyal bilimlerin ve sosyolojinin kuruluşundan günümüze kadar objektiflik olgusu başat tartışma konusudur. Bu bağlamda pozitivizm ve hermeneutik paradigmayı aşan eklektik ve yeni modeller ortaya çıkmaktadır. Düşünümsel sosyoloji, ilişkisel sosyoloji vb. gibi.

Michel Houellebecqs Roman Soumission und Boualem Sansals 2084 (beide 2015) zeichnen mit ihren pseudo-islam(ist)ischen Staaten, welche die westliche ‚Zivilisation‘ überschreiben, antimoderne Alternativgesellschaften. Ausgehend von der Sprach- und Schriftkonzeption der Aufklärung und Derridas kritischer Rousseau-Lektüre soll gezeigt werden, wie beide Romane den Verlust einer ‚zivilisierten‘ Zeichenhaftigkeit ideologisch unterschiedlich verorten und so unterschiedliche Szenarien der westlichen Moderne entwerfen. Während Sansals totalitäre Dystopie den Verlust aufgeklärter Schriftkultur beklagt, setzt Houellebecq der überkommenen Moderne eine utopische Reduktion auf das Somatische entgegen.

Der Artikel versucht, eine Typologie für die Beschreibung des Verhältnisses von Religion und Kultur in Theologie und Philosophie zu entwickeln. Er problematisiert die These moderner protestantischer Theologen, welche im Anschluss an Friedrich Schleiermacher ‚Religion als Kultur' deuten und diese Deutung zu einer differenzlosen Identifikation beider verdichten. Nach einer Klärung der Funktion des Religionsbegriffs in den Theologien von Calvin und Schleiermacher wird die aktuelle Debatte um ein de-kolonialisiertes Kulturverständnis adressiert und von ihr aus die Möglichkeit einer Neufassung des Verhältnisses von Religion und Kultur diskutiert. Summary: The article tries to elaborate a typology that describes the relationship between religion and culture in philosophy and theology. It problematizes the stance of modern Protestant theologians who follow the work of Friedrich Schleiermacher and interpret 'religion as culture' by narrowing the relation between them into an identification. Addressing the current debate on a decolonialized understanding of culture the article discusses the possibility of a fundamentally new approach to the relation of religion and culture. [ABSTRACT FROM AUTHOR]

Current Psychiatry is in crisis. Decades of neuroscientific research have not yet delivered adequate explanations or treatments. One reason for this failure may be the wrongness of its central assumption, namely that mental symptoms and disorders are natural kinds. The Cambridge School has proposed that a new Epistemology must be constructed for Psychiatry, and that this should start with the development of a new model of mental symptom-formation. ‘Mental symptoms’ should be considered as hermeneutic co-constructions occurring in a intersubjective space created by the dialogue between sufferer and healer. Subjective experiences (caused either by neurobiological or psychosocial upheaval) penetrate the awareness of sufferers causing perplexity and/or distress. To understand, handle and communicate these experiences, sufferers proceed to configure them by means of templates borrowed from their own culture. Importantly, however, the same neurobiological information can be configured into different symptoms; and different neurobiological information into the same symptom. Therefore, ‘mental symptoms’ are dissimilar hybrid combinations of neurobiological and cultural information. To be ethical, therapeutic interventions must take into account such dissimilarities. Blind manipulation of the brain in all cases should be considered as counterproductive.

Çalışmanın amacı pozitivizm eleştirisi ile ortaya çıkan yorumsamacı sosyal bilim anlayışının temelini oluşturan hermeneutiğin halkla ilişkiler alanına nasıl katkı sunacağının ortaya konulmasıdır. Sosyal bilimler alanında pozitivizm, yorumsamacılık ve hermeneutik konuları ve bu kavramlar arasındaki ilişki sosyal bilimler bağlamında incelenerek halkla ilişkiler alanında hermeneutiğin önemi üzerinde durulmaktadır. Yöntem ile ilgili kavramsal ve kuramsal bir çalışmadır. Çalışmanın genel olarak vardığı sonuç, sosyal bilimler alanında yapılan bilimsel çalışmaların araştırmacının da o sosyal bilimler alanına ait olmasından dolayı araştırmacını yorumlarıyla yapıldığı ama yorumların da belirli bir yöntemle yapılmasının gerekliliği ve hermeneutikçilerin bu yöntemle ilgili formülasyonlarının halkla ilişkiler için ne kadar önemli olduğudur. Halkla ilişkiler kurum ve kamu arasındaki ilişkiyi düzenleyen, bağ kuran rolünden dolayı hedef kitleyi tanıma faaliyetleri her nasıl yapılırsa yapılsın anlamlandırmayı yani yorumlamayı doğru yapabilmelidir. Yöntem konusunun temellerine bakarak hedef kitleyi en doğru şekilde anlamlandırma başarısı elde edilebileceği düşünülmektedir.

Klasik İslâm felsefesinin XIII. yüzyıldan sonra çöküşe başladığı genel bir ön kabuldür. Bu yüzyıldan Tanzimat dönemine kadar yapılan çalışmaların eskiyi tekrar ve hâşiyecilik olduğu iddia edilmektedir. Bu dönem hakkında bilgilerimizin şimdilik sınırlı olması, bu tezi doğrular mahiyettedir. İslâm felsefesinin modern temayülleri ise, klasik dönem ile konu, sorunlar ve yöntem bakımından farklılık göstermektedir. Bu çalışmamızda, günümüz İslâm felsefesinin yeni problemlerini ortaya koymayı hedeflemekteyiz.

In the first part of this study, understanding and explanation will be considered from Dilthey’s distinction between natural sciences and human sciences. The second part, which sets forth the meaning and importance of life-expressions that enables understanding, is on elementary understanding and its background. As for the third and the last part, it approaches the higher understanding and hermeneutics in Dilthey which emerge from the insufficiency of elementary understanding.

Formulierungen, welche die „Als-Struktur“ pointieren, finden sich in Heideggers Texten wiederholt. Sie fungieren wie ein Faden, der nur zuweilen an die Oberfläche gelangt, das Werk jedoch insgesamt durchzieht und es gleichsam in einem systematischen Zusammenhang hält. Ob in Sein und Zeit, in Die Frage nach der Technik oder im Der Ursprung des Kunstwerks - wiederholt verwendet Heidegger Formulierungen, welche die „Als-Struktur“ betonen. Eher selten expliziert er jedoch ihre Bedeutung; ihre systematische Funktion bleibt unausgesprochen. Die Absicht des Beitrags ist, diese wiederkehrende Denkfigur zu identifizieren sowie ihre Bedeutung und ihren Bedeutungswandel nachzuzeichnen.

Diltheys Denken wird seit der zweiten Hälfte des 20. Jahrhunderts aus einer hermeneutischen, durch Gadamer bestimmten Perspektive beurteilt. Dilthey am Maßstab der Hermeneutik zu messen bedeutet aber, seine grundlegend handlungstheoretische Einstellung auszublenden. Denn die ‚innere Erfahrung‘, auf die bei der erkenntnistheoretischen Grundlegung der Geisteswissenschaften zurückgegangen wird, hat die Struktur von Handlung. Sie wird von Dilthey als ‚Zweckzusammenhang‘ bzw. auf einen Zweck gerichteter Funktionszusammenhang beschrieben, schließlich geht es dem Menschen schon auf der biologischen Ebene darum, triebhaft gesteuerte Bedürfnisse durch entsprechende Handlungen zu befriedigen. Das Erlebnis des zweckgerichteten psychischen Zusammenhangs gibt uns das Muster für das Verständnis der Welt vor. ‚Verstehen‘ wird dem entsprechend von Dilthey als ‚Nacherleben‘ konzipiert. Naturalismus und Hermeneutik werden in diesem Konzept einander angenähert.

Der Beitrag prüft die Frage nach der Verwiesenheit der Philosophie auf eigene Geschichte und wendet sich der geschichtsphilosophischen Antinomie der sog. teleologischen und historischen Sichtweisen. Beiden ist es gemeinsam, dass sie eine vergegenständlichende Vorstellung von Geschichte haben. Die teleologische Sichtweise ist um die geschichtliche Kontinuität bemüht und tendiert dogmatisch dazu, die einzige Wahrheit des geschichtlichen Geschehens zu sein. Die historische Position ist eine relativistische Sichtweise und ist bestrebt, die geschichtlichen Besonderheiten hervorzuheben. Beide Positionen schreiben dem Gegenstand „Geschichte“ bloß unterschiedliche Charakteristiken zu. Hier wird die These vertreten, dass das Verstehen etwa einer philosophischen Schrift als das Verstehen des offenen Kontextes, in dem ein Interpretant steht, begriffen werden soll. Die Geschichte ist Produkt unserer Welt, nicht umgekehrt. Der Situationismus der so verstandenen radikalen Hermeneutik ist aber nicht relativistisch. Die Interpretationen haben ihre Gültigkeit, nur insofern sie die Situation des Interpreten betreffen, d. h. insofern sie als Antworten auf bestimmte Fragen verstanden werden. Dem entspricht am ehesten eine genealogische Betrachtungsweise, die sich für die Herkunft der geschichtlichen Phänomene interessiert.

Der Beitrag beschäftigt sich mit dem Verhältnis von Hermeneutik und Ethik. Im Fokus dieser Betrachtung steht die narrative Hermeneutik des Selbst von Paul Ricoeur und ihr Versuch, mit Hilfe der Hermeneutik eine ethische Dimension der Wiedereinschreibung der narrativen Rekonfiguration der Handlungswelt in diese Handlungswelt selbst zu eröffnen. Dabei wird auf die Grenzen eines solchen Ansatzes hingewiesen, dies insbesondere im Hinblick auf die dabei gemachten metaphysiklastigen Schritte in Richtung auf eine Position, die hinter der existential- und fundamentalontologischen Fragestellung des von Ricoeur kritisierten Heidegger zurückzufallen scheint. Daher wird hier erneut auf Heidegger und seine Existenzialontologie zurückgegriffen, um sie im Zuge einer narrativistischen Umdeutung (via der existenzialontologischen Entsprechung der narrativen und existenzialen Möglichkeit) für die ethische Fragestelleung zu öffnen. [Projekat Ministarstva nauke Republike Srbije, br. 179049: Politike društvenog pamćenja i nacionalnog identiteta: regionalni i evropski kontekst]

In the Digital Humanities, the dominant belief is that the use of generic ›tools‹ could or should serve as a bridge between the different disciplines and their methodologies. Differences in cognitive interests and in hermeneutics between literary studies and history are too easily overlooked, and therefore both disciplines require the use of adapted and specialized digital tools. This paper investigates the hermeneutic suitability of current digital methods for the humanities and demonstrates their applicability by means of three examples: digital handwriting recognition, historical network analysis, and historical semantics informed by computational linguistics.