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Soziale Medien stellen wichtige Bühnen für zeitgenössische Konflikte um Wissen und Wahrheit dar. Der Artikel widmet sich vor diesem Hintergrund dem Gebrauch des Hashtags #selberdenken auf Twitter. Mittels einer quantitativen Datenanalyse wird zunächst die Konjunktur der Verwendung des Hashtags nachgezeichnet. Eine anschließende hermeneutische Sequenzanalyse zeigt, wie in seinem Gebrauch ein Anspruch auf epistemische Autonomie zum Ausdruck gebracht wird: Allein die eigenen Erfahrungen, Interpretationen und Quellen gelten als vertrauenswürdig. Dies korrespondiert mit einem grundlegenden Misstrauen in die von den Massenmedien konstruierten Realitäten und einer Trivialisierung von Erkenntnisprozessen. Die Untersuchung leistet einen Beitrag zum Verständnis der kommunikativen Mikrostrukturen mediatisierter Wissenskonflikte und der Rolle, die ein öffentlich kommunizierter Skeptizismus in ihnen spielt.

Tarih boyunca insanoğlunun dili kullanması, anlamlar üretmesi, ürettiği anlamları yorumlaması ve bu anlamlarla yaşaması bakımından diğer canlı türlerinden ayrıldığını görmekteyiz. İnsanı diğer canlı türlerinden ayıran bu özelliği özellikle son yüzyıllarda anlama, yorumlama ve açıklama çalışmalarıyla gelişimini ve değişimini sürdüren hermeneutik üzerine farklı yönelimlerin ortaya çıkmasına neden olmuştur. İnsan bilimlerinin, doğa bilimlerinin zirveye ulaştığı dönemde kendisine bir yöntem arayışıyla başlayan hermeneutik geleneğin farklı zamanlarda farklı anlamlarda ele alındığını görmekteyiz. Buna karşılık dilde bir anlam aktarımı olarak tanımlanan ve kelimelerin temel anlamlarının dışında marjinal anlamlar içermesi şeklinde ifade edilen metaforlar da bu gelişime paralel olarak farklı anlamlarda kullanılmıştır. Dil ögeleri ve dilsel ifadeler içinde metaforlar, anlamayı güçleştirme ya da süsleme gibi etkileriyle her zaman ayrıcalıklı bir konuma sahip olmuşlardır. Anlamları ilk bakışta anlaşılmayan metaforların bu ayrıcalıklı konumları onları, anlamanın ve dolayısıyla da yorumlamanın konusu hâline getirmiştir. Bu çalışmada metaforların hermeneutik gelenek içerisinde ele alınış şekilleri ve hermeneutikle olan karşılıklı ilişkileri, hem hermeneutiğin hem de metaforların tarihsel gelişimleriyle birlikte ele alınıp incelenecektir., Throughout history, we see that human beings differ from other species in terms of using language, producing meanings, interpreting the meanings they produce and living with these meanings. This feature that distinguishes human beings from other species has led to the emergence of different orientations on hermeneutics, which has continued to develop and change with the studies of understanding, interpretation and explanation, especially in recent centuries. We see that the hermeneutic tradition, which started when the natural sciences reached their peak and the human sciences began to search for a method for themselves, has been handled in different meanings at different times. On the other hand, metaphors, which are defined as a transfer of meaning in language and expressed as words containing marginal meanings other than their basic meanings, have been used in different meanings in parallel with this progress. Among language elements and linguistic expressions, metaphors have always had a privileged position with their effects such as difficulty of understanding or decoration. This privileged position of metaphors, whose meanings are not understood at first glance, has made them the subject of understanding and therefore of interpretation. In this study, the ways in which metaphors are handled within the hermeneutical tradition and their mutual relations with hermeneutics will be examined together with the historical development of both hermeneutics and metaphors.

Ricoeur açısından dilsel ifadeler çoğunlukla kapalıdır, bulanıktır, açık-seçik değildir. Dilde bir söylemin birincil/literal/lafzi anlamının içinde başka bir anlam kendini gizler. Dilde yer alan bu çok anlamlı yapıyı sembol olarak adlandıran Ricoeur, metaforu çok anlamlılığı yaratması bakımından sembole geçiş aşaması olarak görür. Yorumu da semboldeki bu çok anlamlılığı kavrayan, bu anlamların şifresini çözen bir düşünce faaliyeti olarak belirler. Yorumlama kuramı veya yorumbilgisi olarak Hermeneutiği ise, semboldeki anlam belirsizliğini, anlam çeşitliliğini ve anlam zenginliğini kavramaya yönelik bir yöntem olarak tanımlar. Bu bağlamda bu çalışmanın amacı sembol ile yorum, sembol ile anlam ve sembol ile metafor arasındaki ilişkiyi açıklayarak Ricoeur’de sembol hermeneutiğinin nasıl ortaya çıktığını ortaya koymaktır. According to Ricoeur, linguistic expressions are mostly obscure, blurred, and not explicit. In language, another meaning conceals itself within the obvious meaning of discourse. Naming this polysemous structure in language as a symbol, Ricoeur sees metaphor as a transitional stage to symbol in terms of creating polysemy. He determines the interpretation as a thought activity that grasps this polysemy in the symbol and decodes these meanings. He defines hermeneutics as a method for grasping the ambiguity of meaning, diversity of meaning, and abundance of meaning in the symbol. In this context, the aim of this study is to reveal how the symbol hermeneutics emerges in Ricoeur by explaining the relationship between symbol and interpretation, symbol and meaning and symbol and metaphor.

Which interpretive possibilities are associated with the study of historical texts? What is it that we hope to understand, and what is the real purpose of studying a dead religion? This includes a diachronic and a synchronous aspect: How do the historical and the comparative interact? Do we seek, without necessarily being aware of it, what we already know, in the historical text, or do we open ourselves up to the encounter with something foreign? The question also implies whether perception and language can be said to reflect each other, and not least which conditions the present sets for understanding the past. I take my point of departure in Foucault's understanding of history, involving related views of de Certeau, and set the archaeological and genealogical point of view against Gadamer's hermeneutic textual approach and Habermas' concept of rational reconstruction. The intention is to suggest a perspective that, firstly, acknowledges the necessity of interpretation and, secondly, allows the text's own Otherness to come to the fore. RESUME: Hvilke fortolkningsmuligheder knytter sig til studiet af historiske tekster? Hvad er det, vi håber på at forstå, og hvad er det egentlige formål med at studere en død religion? Dette omfatter et diakront og et synkront aspekt: Hvordan spiller det historiske og det komparative sammen? Søger vi, uden nødvendigvis at være bevidste om det, det, vi allerede kender, i den historiske tekst, eller stiller vi os åbne for mødet med noget fremmed? Spørgsmålet implicerer, hvorvidt forestilling og sprog kan siges at afspejle hinanden, og ikke mindst hvilke betingelser nutiden sætter for en forståelse af fortiden. Jeg tager udgangspunktet i Foucaults historieforståelse, under inddragelse af beslægtede synspunkter hos de Certeau, og stiller den arkæologiske og genealogiske synsvinkel op over for Gadamers hermeneutiske tekst-tilgang og Habermas’ begreb om rationel rekonstruktion. Hensigten er at åbne for et perspektiv, der på den ene side vedkender sig fortolkningens nødvendighed og på den anden side tillader tekstens egen Andethed at komme til orde.

According to Ricoeur, linguistic expressions are mostly obscure, blurred, and not explicit. In language, another meaning conceals itself within the obvious meaning of discourse. Naming this polysemous structure in language as a symbol, Ricoeur sees metaphor as a transitional stage to symbol in terms of creating polysemy. He determines the interpretation as a thought activity that grasps this polysemy in the symbol and decodes these meanings. He defines hermeneutics as a method for grasping the ambiguity of meaning, diversity of meaning, and abundance of meaning in the symbol. In this context, the aim of this study is to reveal how the symbol hermeneutics emerges in Ricoeur by explaining the relationship between symbol and interpretation, symbol and meaning and symbol and metaphor., Ricoeur açısından dilsel ifadeler çoğunlukla kapalıdır, bulanıktır, açık-seçik değildir. Dilde bir söylemin birincil/literal/lafzi anlamının içinde başka bir anlam kendini gizler. Dilde yer alan bu çok anlamlı yapıyı sembol olarak adlandıran Ricoeur, metaforu çok anlamlılığı yaratması bakımından sembole geçiş aşaması olarak görür. Yorumu da semboldeki bu çok anlamlılığı kavrayan, bu anlamların şifresini çözen bir düşünce faaliyeti olarak belirler. Yorumlama kuramı veya yorumbilgisi olarak Hermeneutiği ise, semboldeki anlam belirsizliğini, anlam çeşitliliğini ve anlam zenginliğini kavramaya yönelik bir yöntem olarak tanımlar. Bu bağlamda bu çalışmanın amacı sembol ile yorum, sembol ile anlam ve sembol ile metafor arasındaki ilişkiyi açıklayarak Ricoeur’de sembol hermeneutiğinin nasıl ortaya çıktığını ortaya koymaktır.

In interdisziplin��ren Forschungsverb��nden entstehen h��ufig implizite oder auch explizite Spannungen um wissenschaftliche Vorgehensweisen, bis hin zu der Frage, was Wissenschaftlichkeit ��berhaupt ausmacht. Der vorliegende Artikel1 hat zum Ziel aufzuzeigen, dass sich verschiedene Typen wissenschaftlicher Forschung historisch ausgepr��gt haben, die gleichberechtigt nebeneinander bestehen. Mit der Darstellung dieser Pluralit��t von Forschungsformen soll ein Verst��ndnis bef��rdert werden, das Unterschiede im Forschen nicht mehr zu Deutungsk��mpfen ��ber 'wahre' Wissenschaftlichkeit auswachsen l��sst, sondern als Chance zu einer interdisziplin��ren Kooperation mit Mehrwert.

Der vorliegende Artikel hat zum Ziel, interdisziplin��rem Arbeiten eine neue pr��zise Gestalt zu geben. Sie basiert auf einer Analyse von Wissenschaftstypen, die tiefer ansetzt als die herk��mmliche Unterscheidung von Geistes-, Sozial- und Naturwissenschaften und schl��gt einen Modus modularer Kombinatorik vor. Die sprachliche Form der Darstellung ist so gew��hlt, dass die ��berlegungen Forschenden aus allen Bereichen der Wissenschaft zug��nglich, somit interdisziplin��r anschlu��f��hig sind.

A single abstract from the DHd-2020 Book of Abstracts., Sofern eine editorische Arbeit an dieser Publikation stattgefunden hat, dann bestand diese aus der Eliminierung von Bindestrichen in Überschriften, die aufgrund fehlerhafter Silbentrennung entstanden sind, der Vereinheitlichung von Namen der Autor*innen in das Schema "Nachname, Vorname" und/oder der Trennung von Überschrift und Unterüberschrift durch die Setzung eines Punktes, sofern notwendig., {"references":["https://doi.org/10.5281/zenodo.3666690","https://github.com/DHd-Verband/DHd-Abstracts-2020"]}

This thesis argues, contrary to Gilles Deleuze’s critique of method and disavowal of textuality, that there is a re-constructive textual method at work in Deleuze’s 1968 treatise Différence et répétition. It is a method not for interpretation, representation, or deconstruction but for prolonging and reactivating historical and contemporary texts into the present and for the future. It is demonstrated how Deleuze’s method synthesises temporally and thematically heterogeneous texts and make them resonate with each other. The analysis is conducted, first, through a notion of telling stories as a complementary device to Deleuze’s definition of philosophy as the creation of concepts. Second, by showing how Deleuze – instead of offering solutions – connects, develops, and repeats problems from which the new is drawn. Third, by discussing his positive and re-constructive concept of critique and by arguing that his use of free indirect discourse should be understood as a metaphysical and political tool. Finally, by claiming that Deleuze’s concept of multiplicity can be viewed as a synthetic and methodological device that brings a heterogeneous given together. In concluding, it is proposed that Deleuze draws on tools and technics developed in literature and mathematics, specifically differential calculus and geometry, to develop methods for philosophy. Studying Deleuze’s method in Différence et répétition not only offers a prism for throwing new light on Deleuze’s philosophy through his understudied methodology, but also contributes to the development of innovative philosophically inspired methods for re-constructing the present. In addition, this study shows that while Deleuze pushed continental philosophy beyond its hermeneutic, structuralist, and existentialist heritage, he also contributed to the development of novel methodologies. (For a copy of the full text, do not hesitate to contact me: emet.brulin[at]gmail.com)

Zusammenfassung Im ersten Teil dieses Textes votiere ich dafur, starker als bisher die Differenz zwischen interpretativer und – auch sogenannter qualitativer – normorientierter Sozialforschung zu markieren. Im mittleren Teil geht es mir darum, essentielle epistemologische und methodologische Aspekte der Orientierung am interpretativen Paradigma zu skizzieren, die ich auch fur mich reklamiere. Und im letzten Teil werde ich mich mit der Frage befassen, ob wir Irritationen durch poststrukturalistische Subjektivierungstheorien starker ins Zentrum unserer Aufmerksamkeit rucken sollten. Schlagworte: Interpretative Sozialforschung, Normorientierte Sozialforschung, Methodologie und Methodik, Sinnrekonstruktion, Poststrukturalismus ----- Abstract In the first part of this text, I opt for a more precise distinction between interpretative and – so-called qualitative – norm referencing social research. Following this, by means of the interpretative paradigm, I outline essential epistemological and methodological aspects of orientation that I also claim for my research. Finally I pose the question whether we should give closer attention to confusions by focusing on poststructuralist theories of subjectivation Keywords: Interpretative social research, Norm referencing social research, Methodology and methods, Construction of meaning, Poststructuralism ----- Bibliographie: Hitzler, Ronald: Zentrale Merkmale und periphere Irritationen interpretativer Sozialforschung, ZQF, 1+2-2016, S. 171-184. https://doi.org/10.3224/zqf.v17i1-2.25549

Zusammenfassung Der Beitrag entwirft das methodische Verfahren einer hermeneutisch-wissenssoziologisch begrundeten asthetischen Re|Konstruktionsanalyse. Deren grundlegende Idee ist es, kunstlerisch-gestalterische Mittel systematisch und methodisch kontrolliert fur die Sinnrekonstruktion visueller Daten fruchtbar zu machen. Wie aber lassen sich uberhaupt Kompetenzen und Arbeitsweisen der Kunst und des Designs mit der sozialwissenschaftlichen Forschung verbinden, um ein produktives Miteinander von kunstlerisch-gestalterischem Handeln und kognitiver Reflexion zu erzeugen? Mit der Konzeption der asthetischen Re|Konstruktionsanalyse unterbreitet der Artikel einen konkreten Vorschlag anhand der Interpretation unbewegter Bilder. Am Beispiel der Weltraumfotografie ‚Blue Marble‘ werden die methodisch-methodologischen Uberlegungen dargestellt, problematisiert und empirisch erprobt. Schlagworte: Visuelle Soziologie, Asthetische Re|Konstruktionsanalyse, Bildhermeneutik, Weltgesellschaftstheorie, Blue Marble ----- Abstract The paper outlines the methodical approach of aesthetic re|construction analysis, grounded in hermeneutics and the sociology of knowledge. Its core idea is to explore, in a systematic and methodically controlled way, artistic and creative resources to reconstruct the meaning of visual data. But how to combine the competences and methods of design and the arts with social science research, in the first place, and achieve a productive cooperation between artistic and creative action and cognitive reflection? To this end, the aesthetic re|construction analysis is advanced as a concrete suggestion, based on an interpretation of non-moving images. Taking the ‘Blue Marble’ photo of the Earth from space as an example, relevant methodical and methodological issues are discussed, problematised and empirically tested. Keywords: Visual sociology, Aesthetic re|construction analysis, Pictorial hermeneutics, World society theory, Blue Marble ----- Bibliographie: Hoggenmuller, Sebastian W.: Die Welt im (Ausen-)Blick. Uberlegungen zu einer asthetischen Re|Konstruktionsanalyse am Beispiel der Weltraumfotografie ‚Blue Marble‘, ZQF, 1+2-2016, S. 11-40. https://doi.org/10.3224/zqf.v17i1-2.25541

Hermeneutik İlk Çağ’da mitolojik temelli bir anlam yüklenen, daha sonra-ları tefsir bilimiyle eş anlamlı kullanılan bir kavramdır. Çağımıza yaklaştıkça da bu kavram sosyal bilim epistemolojisinde karşımıza çıkmaktadır. Ayrıca bu kavramın ontolojik anlamda kullanılmaya başlandığı da görülmektedir. Bu kavram, bu yönüyle çağımızın önemli problemleri arasında yer almaktadır. Hermeneutik kavramını yeniden ele alan filozoflardan biri de, Paul Ricoeur’dür. O, bu konuda önemli fikirler öne süren bir günümüz filozofudur. Semboller düşünceyi doğuran, kendilerinde farklı bir anlamı barındıran ve ikinci bir esas anlama göndermede bulunan yapılardır. Onlar, hermeneutik yön-temde, şifrelerinin çözülmesi gereken kavramlardır. Metinler de, kendi oluştur-dukları dünyada, başka bir anlam saklarlar. Hermeneutik, bu anlama ulaşma ça-bası olarak da görülür. Ricoeur de, ilk başta sembolik yapılar etrafında açıklamaya çalıştığı görüşlerini, daha sonra metin alanına taşımıştır. Bu iki kavram birbirinden kopuk ve tutarsız ele alınmamış, birbirini tamamlayan süreçler olarak görülmüştür. Anlam ve yorum problemini çözüme kavuşturmak için semboller ve metinler bir dolayım işlevini gerçekleştirmek için daima var olacaklardır. Epistemolojik bir yöntemin hermeneutiğe uygulanacak bir yaklaşım olma-dığını düşünen filozofun yaklaşımında, insanı ve dünyayı temele alan ontolojik bir bakış açısı hâkim olmuştur. Hermeneutik bu yönüyle Ricoeur’ün felsefesinde yeni bir yöntem ve anlam çerçevesinde kendini göstermektedir. Ricoeur’ün hermene-utiğini ele alan bu çalışma, onun felsefesini oluşturan sembol ve metin kavramları etrafında gelişen düşüncelerini derinlemesine inceleme ve tartışma amacındadır. Hermeneutics is a concept assigned a mythological-based meaning in ancient ages and later used synonymously with exegesis. As we draw nearer our age, this concept emerges in the epistemology of social science and has also begun to be used ontologically. When viewed from this aspect, the concept of Hermeneutics is one of the pivotal problems of our age. One of the philosophers reconsidering the concept of Hermeneutics is Paul Ricoeur, a modern-day philosopher who put forward notable ideas in this field. Symbols are structures that give rise to thought, have a different meaning in themselves and refer to a second fundamental meaning. They are concepts that need to be decrypted in hermeneutic methods. Texts conceals a different meaning in the world they create. Hermeneutics is also viewed as an effort to reach this me-aning. Ricoeur, in the first place, tried to explain his arguments around the symbo-lic structures and then moved these arguments to the field of text. These two con-cepts were not considered as disconnected and inconsistent, but rather were deemed as complementary processes. Symbols and texts will always exist to perform a mediation function to settle the problem of meaning and interpretation. The philosopher, who thinks that an epistemological method is not an app-roach to be applied to hermeneutics, has an ontological perspective on the basis of man and the world. In this respect, Hermeneutics reveals itself within the fra-mework of a new method and meaning in Ricoeur's philosophy. This study, which deals with Ricoeur's hermeneuticism, aims to analyze and discuss in depth his tho-ughts developing around the concepts of symbol and text that underlies his philo-sophy.

Der Beitrag geht von aktuellen Vorschlägen aus, Michel FOUCAULTs Überlegungen zum Diskursbegriff für die empirische Diskursforschung zu nutzen. Diese Bemühungen befördern jedoch einen sprachanalytischen Bias der Diskursanalyse, der dem FOUCAULTschen Anliegen einer Analyse von Macht/Wissen-Komplexen nicht ausreichend Rechnung trägt. Stattdessen und dagegen wird für einen Anschluss der Diskurstheorie und -forschung an die (Hermeneutische) Wissenssoziologie plädiert. Dazu präsentiert der Beitrag methodisch-konzeptionelle Vorschläge zum hermeneutisch-interpretativen Vorgehen, zur Analyse von Wissensbausteinen (Deutungsmuster, Klassifikationen, Phänomenstruktur, narrative Struktur) und, angelehnt an die Grounded Theory sowie Traditionen der Sequenzanalyse, zu konkreten Arbeitsschritten der empirischen Diskursforschung. Betont wird zugleich, dass Diskursanalyse nicht auf Textanalyse reduziert wird, sondern auch Materialitäten – bspw. in Gestalt von Dispositiven – erfasst. URN: urn:nbn:de:0114-fqs0702198, Actual efforts to use Michel FOUCAULT's ideas about discourse for empirical research induce a linguistic bias which misses FOUCAULT's interests in power/knowledge. Against such tendencies, this article argues for a grounding of discourse theory and empirical discourse research in the sociology of knowledge, especially in the German-based Hermeneutische Wissenssoziologie, which follows the BERGER/LUCKMANN approach to knowledge. For the purposes of empirical discourse research on knowledge, the author first considers the interpretative dimension of research. Then, some conceptual tools for knowledge analysis are presented (interpretative scheme, classification, phenomenal structure, narrative structure). Third, drawing on grounded theory and sequential analysis, concrete work on texts is discussed. Finally, the article insists that discourse research should not be reduced to the analysis of spoken or written texts. Instead, different kinds of materiality—for example as dispositifs—have to be considered. URN: urn:nbn:de:0114-fqs0702198, Los actuales esfuerzos por utilizar las ideas de Michel FOUCAULT en la investigación empírica inducen un sesgo lingüístico que borra el interés de FOUCAULT por la relación poder/conocimiento. En contra de tales tendencias, este artículo vindica para la teoría del discurso y la investigación empírica discursiva el fundamento de la sociología del conocimiento, especialmente el de la alemana Hermeneutische Wissenssoziologie, que recoge la aproximación de BERGER/LUCKMANN al tema del conocimiento. Para las propuestas de investigación empírica discursiva sobre el conocimiento, el autor, en primer lugar, considera la dimensión interpretativa de toda investigación. A continuación se presentan algunas herramientas conceptuales para analizar el conocimiento (esquemas interpretativos, clasificación, estructura fenoménica, estructura narrativa). En tercer lugar, a partir de la teoría fundamentada y en análisis secuencial, se discuten trabajos concretos sobre textos. Por último, el artículo insiste en que la investigación discursiva no debe reducirse al análisis de los textos escritos u orales. En su lugar, diferentes tipos de materialidad – por ejemplo, los dispositivos – deben ser tomados en consideración. URN: urn:nbn:de:0114-fqs0702198

Det finns olika beskrivningar av hur generation Y beter sig på arbetsmarknaden varav en återkommande är att de ofta byter jobb. Det finns även tidigare forskning kring hur arbetstrivsel kan motverka personalomsättning och här nämns bland annat den inverkan som belöning kan ha. Syftet med detta arbete är att uppnå en hermeneutisk förståelsetillväxt för generation Y:s syn på framtida arbetsliv och deras resonemang kring inre och yttre belöning. Lawler och Porters (1967) motivationsteori behandlar belöning och arbetstrivsel och kopplar detta till fenomen som personalomsättning. Likt mycket annan organisationsforskning som berör företagsekonomiska problem utgår de från en mer funktionalistisk, kvantitativ ansats. I denna studie har semistrukturerade intervjuer genomförts som sedan tolkats genom tillämpningen av en hermeneutiskt spiral. Utifrån detta tolkningsarbete kunde slutsatsen dras att relationer och utvecklingsmöjligheter kan kopplas, både direkt och indirekt, till arbetstrivsel och spelar en central roll i generation Y:s framtida arbetsliv och deras intentioner att stanna eller lämna ett arbete. Vidare visar studien att det även finns normer kring jobbyte som företeelse vilket generation Y har att förhålla sig till. Studien bidrar till en mer holistisk förståelse kring generation Y och kan ge organisationer en ökad medvetenhet kring normer om jobbyte samt förhoppningsvis leda till en utökad förståelse för dagens och morgondagens arbetskraft. The behaviour of Generation Y in the labor market has been described in several different ways, one of the recurrent descriptions is that they often change jobs. There are also previous research about how job satisfaction can counteract turnover and amongst other things the impact of rewards are mentioned within this research context. The purpose of our study is to attain a growth of hermeneutic understanding about the future work life of Generation Y and their reasoning about intrinsic and extrinsic rewards. Lawler and Porters (1967) theory of motivation deals with topics like rewards and job satisfaction and links these to phenomenon such as turnover. They, as well as much other organizational research, have a functionalist, quantitative point of view while dealing with problems related to business economics. Semi-structured interviews have been conducted and later interpreted through the application of a hermeneutic spiral. Based on this interpretation process we have reached the conclusion that relations and development possibilities can be linked, bothdirect and indirect, to job satisfaction and that they play a central role in Generation Y’sfuture work life and that these elements also influence intentions to stay at or leave a job. Furthermore our study shows that job change is a phenomenon surrounded by norms that Generation Y has to relate to. Our study contributes to a more holistic understanding of Generation Y and can give organizations a raised awareness about norms related to job change and hopefully lead to an extended understanding about the work force of today and tomorrow.

Denna studie har utförts med syfte att studera resultatutvecklingen, utifrån ett hermeneutiskt perspektiv, vad gäller övning av förmågan i att direkt läsa musik, också att undersöka orsaker vad gäller variation i resultatet vid övning ia prima vista-läsning av musik.Data och information har insamlats genom videoobservation vid 11 tillfällen och genom loggboksanteckningar vid samtliga 38 övningstillfällen. Det hermeneutiska perspektivet centrerat kring teorier av Gadamer och Ricœur har använts för att analysera händelseförloppen vid de dokumenterade övningspassen. I resultatet visas att vissa studerade parametrar så som läshastighet och antal repetitioner av toner eller passager blev måttligt förändrade samtidigt som parametrar så som antal fel spelade under varje övningspass förblev oförändrade under tiden för studien. Det visas också att vissa parametrar relaterade till god förmåga till a prima vista-spel blev utvecklade under övningsperioden. I diskussionen sätts upptäckterna i analysen och resultatet i relation till presenterad forskning samt utifrån det teoretiska perspektivet. This study have been executed with the purpose to examine the progress of the results during the study of the ability to sight-read music from a hermeneutic perspective, and also to examine the occurring variations in the results during sight-reading practice. The data and information have been collected through 11 occasions of observation via video and all 38 of the practice sessions were documented in the form of logbook. The hermeneutic perspective centered around the theories presented by Gadamer and Ricœur have been used to analyze the sequence of events presented by the collected information. The results show that some of the studied parameters such as the speed of the reading and the number of repetitions of notes or passages became moderately changed while parameters such as the number of wrong notes played during each practice session remained unchanged during the course of the study. There are also parameters related to good sight-reading ability that show great change under the time of study. In the discussion the results are compared to presented research on the subject. Further analysis of the material were made with the help of the theoretical perspective.

Der Beitrag beschäftigt sich mit objektiv-hermeneutischen Zugängen zur Rekonstruktion von Unterricht mit dem Ziel, zugrundeliegende latente Sinnstrukturen zu erschließen und damit die implizite Logik der Praxis aufzudecken. Anhand einer knappen Sequenz zeigt die Autorin vor, wie sich an einer kurzen Aufforderung der Lehrerin Sinnstrukturen einer Praxis herausschälen lassen, die über den vorliegenden Fall hinausreichende Schlüsse zur Logik von Unterricht und Schule zulassen. (DIPF/Orig.)

Zusammenfassung Zeichnungen sind ein bedeutendes Ausdrucksmittel fur Kinder. Darum ist es erstaunlich, dass sich die sozialwissenschaftliche Forschung zu Kindern nicht starker fur sie interessiert. Dass dieses einzigartige Mittel der Erkundung der Perspektiven von Kindern kaum genutzt wird, durfte seinen Grund darin haben, dass die meisten der zur Verfugung stehenden Methoden der Bildanalyse als diesem Gegenstand nicht angemessen wahrgenommen werden. Im Aufsatz soll mittels einer exemplarisch vorgenommenen Analyse die Frage zur Diskussion gestellt werden, ob ein bildhermeneutisches Verfahren, das sich methodisch an der Objektiven Hermeneutik orientiert und das man auch methodologisch darin verankern kann, dem Gegenstand moglicherweise gerecht werden kann. Der Zeichnung als Niederschlag einer kindlichen bildnerischen Ausdruckshandlung, die in sich motiviert ist als Vollzug des biographischen Entwicklungsprozesses, soll sich diese Methode anschmiegen. Der Faden der weiterzufuhrenden methodologischen und auch bildtheoretischen Diskussionen wird aufgenommen. Schlagworte: Kinderzeichnung, Methodologie, Bildanalyse, Kindheitssoziologie, Objektive Hermeneutik ----- Abstract The drawings of children constitute a unique means of expression and, as such, a sample-material for the reconstruction of a child’s learning process and development. But this subject has not yet made it onto the agenda of empirical research in Social Sciences. We suggest that this is to do with missing methods. Only recently has social science shown more interest in the methodology of picture interpretations. In the article we want to discuss by means of an exemplary analysis the question, if a specific hermeneutic method, a derivate of Objective Hermeneutics, could reach this subject. That method should be able to cling to drawings as objectivations of meaningful movements. Further methodological and questions of theory of image have to be discussed. We are adopting these issues. Keywords: children’s drawings, methodology, visual data analysis methods, Sociology of childhood, objective hermeneutics ----- Bibliographie: Scheid, Claudia/Ritter, Bertram: Mikes Losung – Rekonstruktion eines Bildungsprozesses in einer Kinderzeichnung, ZQF, 1+2-2014, S. 181-206. https://doi.org/10.3224/zqf.v14i1-2.21334

"Du musst das Leben nicht verstehen, dann wird es werden wie ein Fest." In seinem Gedichtband "Mir zur Feier" (1897/98) fordert Rainer Maria Rilke, das Leben zu feiern anstatt es zu verstehen. Diejenigen, die verstehen wollen, haben nichts zu lachen. Stimmungstöter, die das Fest des Lebens stören. Verstehen oder Feiern? So einfach ist es wohl nicht. Zunächst wäre zu klären, was man unter Verstehen versteht: Verstandesmäßiges Erkennen. Sinnliches Erfassen. Existenzielles Ergründen. Rilkes Aversion richtet sich vor allem gegen das Streben, durch rational-wissenschaftliche Analyse das große Rätsel der Existenz lösen zu wollen. Davon unbenommen kreist er selbst lebenslang jenes Rätsel ein, versucht schreibend, das Leben nicht nur zu feiern, sondern auch seinen Sinn zu verstehen, zu erfassen – in poetischer Form.

anemon The purpose of this article is to study theimportance of the science of hermeneutics as a term (hermeneuien) starting fromAncient Greece to the present day. At the first stage, we try to study theetymological meaning of the word “hermeneuien”. At the second stage we willinvestigate the process of the development of the science of hermeneutics. Atthe same time, we intend to study and analyze systematically, the views ofromantic hermeneutics like Schleiermacher, Dilthey, philosophical hermeneuticslike Husserl, Heidegger, Gadamer, new romantics like Betty, Hirsch andrepresentatives of critical hermeneutics like Habermas and Apel. Bumakale, hermeneutik biliminin Antik Yunandan günümüze kadar kullanıla gelmişanlamları üzerinde araştırma yapmayı amaçlamaktadır. İlkin “hermeneuein”kavramının etimolojik anlamı üzerindeki araştırmalar tetkik edilerek gelişimiüzerinde durulacak. Sonra ise “Hermeneutiğin”bir bilim olarak gelişimini ortaya koyarken romantik hermeneutikçilerSchleirmacher, Dilthey, felsefi hermeneutikçiler Husserl, Heidegger, Gadamer, yeni romantikler Betti, Hirsch ve eleştirel hermeneutikçiler Habermas ve Apelgibi düşünürlerin hermeneutiğe katkılarını sistematik bir şekilde incelemeyi veirdelemeyi hedefliyoruz. 339181

Zwar hat sich die elektronische Datenverarbeitung etwa im Rahmen der Archivierung, der Kategorisierung und der Suche von bzw. in Texten allgemein durchgesetzt, allerdings können deren Verfahren bisher nur bedingt auf eine Ebene des Textverständnisses vordringen. Es existieren keine Algorithmen, die menschliche Interpretation auf Subtextebene zufriedenstellend imitieren könnten. Unter Subtext wird hier eine Bedeutungsebene verstanden, die der expliziten Aussage eines Textes als zusätzliche Ausdrucksdimension unterlegt ist. Von Seiten der Computerphilologie sind bisher einzig Textanalyse und -interpretation unterstützende Verfahren entwickelt worden, die lediglich auf der Sprachoberfläche Anwendung finden (Jannidis, 2010). Von Seiten der Computerlinguistik und der Informatik existieren hingegen Text-Retrieval-Systeme, die den groben Inhalt von Texten erfassen (Manning et al., 2008). Dabei erfolgt jedoch keine ‚echte‘ Interpretation, die die impliziten Aussagen des Textes erfassen und damit die Ableitung neuen Wissens ermöglichen könnte. Aufbauend auf der 2016 vorgestellten formalen Subtextanalyse (Klimczak, 2016) erscheint aber ein algorithmisiertes Verfahren zur Rekonstruktion von komplexen Semantiken narrativer Gebrauchstexte möglich, welches die bestehenden Verfahren sowohl der Computerphilologie als auch der Computerlinguistik qualitativ übertreffen könnte, indem es hermeneutische Zugänge für informationstechnische Forschung erschließt.

Political communication has its roots to the earliest classical studies of Aristotle and Plato, modern political communication research is very much an interdisciplinary field of study, drawing on concepts from communication, political science, journalism, sociology, psychology, history, rhetoric, and other fields. In their seminal Handbook of Political Communication, Nimmo and Sanders (1981) traced the development of the field as an academic discipline in the latter half of the 20th century, and other scholars have described the breadth and scope of political communication (Kaid, 1996; Swanson & Nimmo, 1990). There have been advanced many definitions of political communication but none has gained universal acceptance. Perhaps the best is the simplest: Chaffee’s (1975) suggestion that political communication is the “role of communication in the political process”. The current study intend to do a presentation of message hermeneutics, interpretation and discourse architecture customized for a political one.

Studien utforskar hur jag tolkar Prelude i d-moll ur Johan Sebastian Bachs andra svit för solocello. Syftet är att undersöka hur instuderingsprocessen sker, från okänd not till fri tolkning med avseende på att instrumentet ska ”sjunga”. Forskningsfrågorna berör en fungerande inlärningsmetod, hur jag påverkas av min lärares tolkning samt i vilken grad en publik upplever mitt sjungande instrument. Med hjälp av bland annat en barockcello, loggboksskrivande och videoinspelning under processen har jag, utifrån ett hermeneutiskt perspektiv, tolkat stycket på mitt sätt. Resultatet belyser hur jag gått tillväga för att studera in stycket, med hjälp av bland annat a-vistaläsning. Det berör också hur mottaglig jag är till att påverkas av min lärares tolkning av stycket, vilket inte visade sig vara i samma utsträckning som jag till en början trott. I resultatet beskrivs också hur min tolkningsprocess har gått tillväga och vilka mönster i musiken som uppenbarade sig med tiden. I resultatets senare del görs en sammanställning av enkätsvaren som bland annat visar på att jag och min cello, enligt publiken, frambringar en sjungande ton. Slutligen diskuteras resultatet i förhållande till tidigare litteratur och forskning inom det aktuella området. The study explores how I interpret Prelude in D minor from Johan Sebastian Bach’s second suite for solo cello. The purpose is to examine how the rehearsal process is done, from the unknown note to free interpretation with respect to the instrument to “sing”. Research questions concern a workable method of learning, how I influenced by my teacher’s musical interpretation, and the degree to which an audience experiencing my singing instrument. With the help of including a baroque cello, logbook writing and recording during the process, I have, from a hermeneutic perspective, interpreted the paragraph in my direction. The result highlights how I proceeded to study the piece, with the help of sight-reading. It also affects how susceptible I am to be influenced by my teacher’s interpretation of the piece, which has not proved to be as much as I initially thought. The result also describes how my interpretation process has processed and the patterns in the music that appeared over time. In the later part of the result is a compilation of responses that shows that my cello and I, according to the audience, brings a singing tone. Finally, the results are discussed in relation to previous literature and research in the field.

Qualitative social and cultural research is increasingly engaging with visual data. Starting from the premise “all is data“ in grounded theory methodology (GTM), we propose a general framework to realize a visual grounded theory methodology (VGTM). Referring to exploratory visual methods based on objective hermeneutics, the documentary method, and segment analysis, as well as existing GTM discourses, we discuss how this text-centered procedure can be applied to visual data. We focus on the (re)formulation of procedural steps (such as making an inventory, segmentation and coding, memo writing, and sampling strategies), and the examination of images in relation to GTM logic., Historical Social Research Vol. 42, No. 4 (2017)

Zusammenfassung Bei diesem Text handelt es sich um einen weiteren Kommentar zu dem von Ronald Hitzler verfassten Diskussionsbeitrag (Hitzler 2016). Bereits Gunter Mey (2016) und Uwe Flick (2016) hatten profunden Zweifel daran geausert, dass die von Ronald Hitzler propagierte Unterscheidung a) korrekt und b) produktiv ist. Dieser Richtung folgt auch der vorliegende Beitrag. Argumentiert wird unter anderem, dass die von Hitzler als gesetzt betrachtete Theorieperspektive defizitar ist, weil die Weiterentwicklung der Theorie- und Methodendiskurse der Soziologie nach Berger/Luckmann nicht adaquat rezipiert wird. Argumentiert wird auch, dass die Entgegensetzung von qualitativ und interpretativ einen Kategorienfehler beinhaltet, weil auf unterschiedliche Bezugsebenen referierende Begriffe miteinander verglichen werden. Schlagworte: Qualitative Sozialforschung; interpretative Sozialforschung; Fall; Forschungslogik ----- Theoretical Conservatism and Hegemonial Gesture. About unproductive professional divides. An Answer to Ronald Hitzler’s „Pivotal Characteristics and Peripheral Confusions….“ Abstract The article offers just another critical response to Ronald Hitzler’s discussion paper (2016). Profound doubts about whether the divide proposed by Hitzler is both correct and productive have already been raised by other discussants such as Gunter Mey (2016) and Uwe Flick (2016). This paper follows this line of thinking, arguing that the theoretical perspective employed by Hitzler is deficient insofar as it does not adequately respond to the social theoretical progress advanced in the post-Berger/ Luckmann era. Additionally, it is argued that pitting interpretive research out against qualitative research means to compare two categories from different reference levels. Keywords: Qualitative Research; Interpretive Methods; Case; Research Logic ----- Bibliographie: Strubing, Jorg: Theoretischer Konservatismus und hegemonialer Gestus: uber ungute professionspolitische Spaltungen. Ein Kommentar auf Ronald Hitzlers „Zentrale Merkmale und periphere Irritationen…“, ZQF, 1-2017, S. 91-99. https://doi.org/10.3224/zqf.v18i1.07

Ausgehend von der für die Grounded-Theory-Methodologie (GTM) zentralen Prämisse des "all is data" und vor dem Hintergrund zunehmender Beschäftigung mit visuellen Daten in der qualitativen Forschung, bietet der Beitrag einen orientierenden Rahmen für eine visuelle Grounded-Theory-Methodologie. Aufbauend auf Überlegungen aus der objektiven Hermeneutik, der dokumentarischen Methode, der Segmentanalyse sowie GTM-internen Perspektiven wird gezeigt, wie dieser traditionell textorientierte Ansatz auf visuelle Daten bezogen werden kann. Im Zentrum steht dabei die (Re-) Formulierung der Verfahrensschritte Inventarisierung, Segmentierung, Kodierung/Kategorienbildung inkl. Memowriting sowie Sampling zur Untersuchung von Bildern im Sinne einer GTM-Logik.URN: http://nbn-resolving.de/urn:nbn:de:0114-fqs160225, Qualitative social and cultural research is increasingly engaging with visual data. Starting from the premise "all is data" in grounded theory methodology (GTM), we propose a general framework to realize a visual grounded theory methodology (VGTM). Referring to exploratory visual methods based on objective hermeneutics, the documentary method, and segment analysis, as well as existing GTM discourses, we discuss how this text-centered procedure can be applied to visual data. We focus on the (re)formulation of procedural steps (such as making an inventory, segmentation and coding, memo writing, and sampling strategies), and the examination of images in relation to GTM logic.URN: http://nbn-resolving.de/urn:nbn:de:0114-fqs160225, La investigación social cualitativa y cultural se involucra cada vez más con los datos visuales. A partir de la premisa de la metodología de la teoría fundamentada (MTF) de que"todo es dato", en este artículo se presenta un marco general para el desarrollo de una metodología visual de la teoría fundamentada. Haciendo referencia a métodos visuales exploratorios basados en la hermenéutica objetiva, el método documental y el análisis de segmento, así como discursos existentes de la MTF, se discute cómo este procedimiento centrado en el texto se puede aplicar a los datos visuales. Nos centramos en la (re)formulación de pasos procedimentales tales como inventario, segmentación, codificación/construcción de categorías, incluyendo la escritura de memos y el muestreo para la revisión de las imágenes en relación con la lógica de la MTF.URN: http://nbn-resolving.de/urn:nbn:de:0114-fqs160225

This survey of recent biblical hermeneutics starts with the post-Bultmann school (1). In 1950, Rudolf Bultmann had published an important article on “The Problem of Hermeneutics,” in which he argued that biblical interpretation should work with the same interpretative tools as for other texts from antiquity (form analysis, grammatical analysis, historical context, etc.), and in which he developed the notion of prejudgement (Vorverständnis), a prior concern with the subject-matter of the text, as indispensable for an adequate understanding of the Bible.The early 1950s were to a large degree dominated by the demythologizing debate incited by Bultmann in the 1940s. Advocates of the so-called New Hermeneutic, mostly former students of Bultmann, stood up for a new approach to Scripture and theology that would acknowledge the strengths of Bultmannian hermeneutics and avoid its pitfalls. In the Bultmann school especially Ernst Käsemann became influential, also outside Germany. In reaction to Bultmann, critical voices argued for alternative (usually more traditional) approaches to biblical hermeneutics: the salvation-historical school, the Biblical Theology Movement, canonical approaches, and (more recently) approaches based on “new perspectives” on Judaism, Paul and Jesus (2).Perhaps the most important event in the post-World War II period for biblical hermeneutics is the publication of Hans-Georg Gadamer’s Wahrheit und Methode in 1960 (3). In this epoch-making book, the discovery of historical consciousness, a discovery associated with the work of Wilhelm Dilthey, Heidegger and Bultmann in the pre-World War II period, became the linchpin for a new understanding of hermeneutics. Biblical hermeneutics could no longer be practiced without philosophical hermeneutics and it could do so with a new self-consciousness vis-à-vis the exact sciences. Earlier attempts to develop a general hermeneutics depending on the historical sciences (Chladenius) and connected to psychology and philosophy (Schleiermacher) now could come to full fruition.In general, Gadamer’s work was well-received, but protests were also voiced (4): Emilio Betti and Eric D. Hirsch criticised Gadamer’s alleged lack of method and his rejection of authorial intent as a norm for interpretation. Jürgen Habermas, from the opposite side of the spectrum, argued that Gadamer displayed a naïve and uncritical acceptance of tradition and developed a “critical theory” instead.Critical of Gadamer’s “understanding” (empathic) approach were also the advocates of structuralism who argued that language was subjected to universal structures that could be studied scientifically, without the distorting effects of the reading subject and subjective experience (5). Less radical and more pragmatic were the analytic language philosophers and the advocates of speech-act theory in the Anglo-Saxon world (6). With Ludwig Wittgenstein, they focussed first and foremost on the varied uses of language in ordinary speech and studied the way spoken words took effect in the real world. From its very beginning, speech-act principles were applied to biblical interpretation and theological issues.For Paul Ricoeur, interpretation of texts and interpretation of the human self are closely connected. He developed a “hermeneutics of post-critical naiveté,” that encapsulated both critical suspicion and trust. Ricoeur focussed his research on symbol, metaphor and discourse, and became instrumental in providing a theoretical basis for biblical narrative criticism (7).Another important development is the discovery of the reader in reader-response hermeneutics (8). Authors such as Hans Robert Jauss, Wolfgang Iser, Umberto Eco and Stanley E. Fish argued that the notion of meaning is meaningless when no account is taken of the constructive role of the reader: the reader is not (or not only) a discoverer of meaning, he is (also) its producer (so Fish), or at least its co-producer (Jauss, Iser, Eco).The rise of poststructuralism (9) is usually associated with the work of three major theorists from France, Roland Barthes, Michel Foucault, and Jaques Derrida. They challenged basic tenets of modern (Western) hermeneutics. It raises the question of the applicability of postmodern and deconstructionist theory to religion and sacred writings (John D. Caputo). This section is followed by a brief introduction to various examples of contextual hermeneutics (liberation theology, black theology, feminist hermeneutics, postcolonial hermeneutics, and autobiographical biblical criticism) (10). Although most of these movements antedate the rise of postmodern hermeneutics, their concerns received a strong impetus by the typical postmodern discovery of difference.The recent (re)discovery of theological hermeneutics (11) is inspired by postliberal hermeneutics (Hans Wilhelm Frei, George A. Lindbeck). Scholars associated with so-called “theological interpretation of Scripture” or “theological exegesis” are fully aware of the complexities of post-Gadamerian hermeneutics; they try to meet the challenge to read the Bible in a postmodern age from a self-conscious faith perspective. “Scriptural reasoning,” finally, is an attempt to read sacred writings beyond the narrow confines of one’s own religious background and come to mutual understanding (not: common agreement) through a common reading of sacred texts.This brief historical survey ends with some concluding remarks and prospects (12).

"Dem Vorschlag von Ronald Hitzler zwischen einer normorientieren qualitativen Forschung und einer verstehensinteressierten interpretativen Sozialforschung zu unterscheiden, wird entgegnet, dass damit trotz allem Reiz weniger gewonnen als verloren ist. Argumentiert wird, dass weniger an dem Label als mehr an den grundlegenden Prinzipien qualitativer Forschung als einem Konzept der 'Vielfalt der Einheit' im Jenseits von objektivistischen Tendenzen zu arbeiten ist. Damit würden die breit international agierenden qualitativen Wissenschaften und plurale Forschungs- und Ausbildungskontexte gestärkt, statt sich zwischen dichotomen Ordnungen eines Singularbegriffs aufzureiben." (Autorenreferat) "Ronald Hitzler's proposal to differentiate between norm-oriented qualitative research and understanding-based interpretative social research is interesting, but instead of overworking the dichotomous ordering of a unitary concept, it is argued that the task should be to explicate the basic principles of qualitative research beyond its objectivist tendencies. This in turn may help to strengthen the wider international establishment of qualitative sciences in the field of research and teaching." (author's abstract)

This survey of recent biblical hermeneutics starts with the post-Bultmann school (1). In 1950, Rudolf Bultmann had published an important article on “The Problem of Hermeneutics,” in which he argued that biblical interpretation should work with the same interpretative tools as for other texts from antiquity (form analysis, grammatical analysis, historical context, etc.), and in which he developed the notion of prejudgement (Vorverständnis), a prior concern with the subject-matter of the text, as indispensable for an adequate understanding of the Bible.The early 1950s were to a large degree dominated by the demythologizing debate incited by Bultmann in the 1940s. Advocates of the so-called New Hermeneutic, mostly former students of Bultmann, stood up for a new approach to Scripture and theology that would acknowledge the strengths of Bultmannian hermeneutics and avoid its pitfalls. In the Bultmann school especially Ernst Käsemann became influential, also outside Germany. In reaction to Bultmann, critical voices argued for alternative (usually more traditional) approaches to biblical hermeneutics: the salvation-historical school, the Biblical Theology Movement, canonical approaches, and (more recently) approaches based on “new perspectives” on Judaism, Paul and Jesus (2).Perhaps the most important event in the post-World War II period for biblical hermeneutics is the publication of Hans-Georg Gadamer’s Wahrheit und Methode in 1960 (3). In this epoch-making book, the discovery of historical consciousness, a discovery associated with the work of Wilhelm Dilthey, Heidegger and Bultmann in the pre-World War II period, became the linchpin for a new understanding of hermeneutics. Biblical hermeneutics could no longer be practiced without philosophical hermeneutics and it could do so with a new self-consciousness vis-à-vis the exact sciences. Earlier attempts to develop a general hermeneutics depending on the historical sciences (Chladenius) and connected to psychology and philosophy (Schleiermacher) now could come to full fruition.In general, Gadamer’s work was well-received, but protests were also voiced (4): Emilio Betti and Eric D. Hirsch criticised Gadamer’s alleged lack of method and his rejection of authorial intent as a norm for interpretation. Jürgen Habermas, from the opposite side of the spectrum, argued that Gadamer displayed a naïve and uncritical acceptance of tradition and developed a “critical theory” instead.Critical of Gadamer’s “understanding” (empathic) approach were also the advocates of structuralism who argued that language was subjected to universal structures that could be studied scientifically, without the distorting effects of the reading subject and subjective experience (5). Less radical and more pragmatic were the analytic language philosophers and the advocates of speech-act theory in the Anglo-Saxon world (6). With Ludwig Wittgenstein, they focussed first and foremost on the varied uses of language in ordinary speech and studied the way spoken words took effect in the real world. From its very beginning, speech-act principles were applied to biblical interpretation and theological issues.For Paul Ricoeur, interpretation of texts and interpretation of the human self are closely connected. He developed a “hermeneutics of post-critical naiveté,” that encapsulated both critical suspicion and trust. Ricoeur focussed his research on symbol, metaphor and discourse, and became instrumental in providing a theoretical basis for biblical narrative criticism (7).Another important development is the discovery of the reader in reader-response hermeneutics (8). Authors such as Hans Robert Jauss, Wolfgang Iser, Umberto Eco and Stanley E. Fish argued that the notion of meaning is meaningless when no account is taken of the constructive role of the reader: the reader is not (or not only) a discoverer of meaning, he is (also) its producer (so Fish), or at least its co-producer (Jauss, Iser, Eco).The rise of poststructuralism (9) is usually associated with the work of three major theorists from France, Roland Barthes, Michel Foucault, and Jaques Derrida. They challenged basic tenets of modern (Western) hermeneutics. It raises the question of the applicability of postmodern and deconstructionist theory to religion and sacred writings (John D. Caputo). This section is followed by a brief introduction to various examples of contextual hermeneutics (liberation theology, black theology, feminist hermeneutics, postcolonial hermeneutics, and autobiographical biblical criticism) (10). Although most of these movements antedate the rise of postmodern hermeneutics, their concerns received a strong impetus by the typical postmodern discovery of difference.The recent (re)discovery of theological hermeneutics (11) is inspired by postliberal hermeneutics (Hans Wilhelm Frei, George A. Lindbeck). Scholars associated with so-called “theological interpretation of Scripture” or “theological exegesis” are fully aware of the complexities of post-Gadamerian hermeneutics; they try to meet the challenge to read the Bible in a postmodern age from a self-conscious faith perspective. “Scriptural reasoning,” finally, is an attempt to read sacred writings beyond the narrow confines of one’s own religious background and come to mutual understanding (not: common agreement) through a common reading of sacred texts.This brief historical survey ends with some concluding remarks and prospects (12).

Syftet med denna självstudie är att erhålla kunskap om hur ögonblickets interpretation, dvs. känslan av varande i nuet uppnås inför och under sceniska framträdanden. Studiens frågeställningar är: Vilka tillvägagångssätt används för att uppnå det mentala tillstånd som gör att en känsla varande i nuet infinner sig? Vilka insikter behövs för att en sådan känsla ska infinna sig? Studien utgår från ett hermeneutiskt perspektiv och metod är observation med hjälp av videoinspelning och loggbok. Resultatet presenteras utifrån tre teman: Strävan efter innehållslig förståelse, Insikter av betydelse och Ökad medvetenhet. I diskussionskapitlet vägs resultatet mot den litteratur och tidigare forskning som presenteras i bakgrundskapitlet. The purpose of this study is to obtain knowledge about how the present moment in music, i.e., the feeling of being in the present moment is achieved before and during musical performances. The study is based on a hermeneutic perspective and the method of choice is video recording and logbook. The results are presented according to three themes: The quest for contextual understanding, insights of importance and increased awareness. In the discussion the result is measured to the literature and previous research presented in the background chapter.

Detta självständiga arbete utforskar min egen interpretationsprocess och musikaliska gestaltning av stycket O wüsst’ ich doch den Weg zurück tonsatt av Johannes Brahms (1833-1897), text av Klaus Groth (1819-1899) utifrån ett hermeneutiskt perspektiv. Insamling av data har skett under en termin med hjälp av loggbok och videoinspelning. Syftet med denna studie är att få en större insikt i, och förståelse för vad ett interpretationsarbete innebär. Analysresultatet visar att interpretationsprocessen innehåller många olika moment och delmoment som sammanfattats i dessa sex teman: Översättning och tolkning, uttal och textning, inre scenografi, musikaliska uttrycksmedel, memorering samt samspel med pianist. Resultatet diskuteras därefter i relation till tidigare forskning och bakgrundslitteratur inom området. This study explores my own assimilation process, and musical interpretation of the piece O wüsst’ ich doch den Weg zurück composed by Johannes Brahms (1833-1897), text by Klaus Groth (1819-1899) from a hermeneutic perspective. The data was gathered during one semester and has mainly been taken down in form of a logbook and at some selected occasions video recording was used. The purpose of this work is to find out what an interpretation process can include and how it might be structured in order to be able to develop the interpretational process. The results of this study show that the interpretation process includes many different elements, which is summarized in six themes: Translation and interpretation, pronunciation and articulation, musical expressions, internal imaging, memorization and interaction with the pianist. The results are then discussed in relation to previous research and literature.