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This is a reply to George Pattison's magistral triology on a "Philosophy of Christian Life" – focusing on its second part: "A Rhetorics of the Words" (2019). The paper offers an analysis of the main concept, namely the 'call' or the 'vocation'. This leads to three basic questions concerning the lack of vocation's communal character in Pattison's account; his one-sided inclination to pessimism in his cultural critique; and, the only marginal role that other articulations than the call might play within a "devout life" and its ambivalent authority. [ABSTRACT FROM AUTHOR]

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology 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.)

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]

The philosophical treatment of the natural sciences was previously considered only in terms of the logical structure of science. Over time, however, the understanding that not only the social and cultural sciences, but also the natural sciences are a field that is embodied in a historical-cultural lifeworld has become widespread. In this process, historicist/hermeneutic approaches played a key role among the philosophical approaches that emerged in the fields of philosophy of history and philosophy of culture. Hermeneutic-oriented studies, which initially started with the effort to demonstrate the existence and originality of cultural sciences as a science in the face of natural sciences, gradually reached the point that natural sciences can only be understood with a hermeneutic approach. This article reveals the stages of development of this process and portrays the journey leading to today's hermeneutic-based philosophy of science. The main thesis of the article is that the effort to distinguish cultural sciences from natural sciences was influential in the emergence of natural science hermeneutics in the philosophy of science. This effort has been continued around the concept of historical-cultural lifeworld, and it has been understood that the said lifeworld is also decisive in terms of natural sciences. The article concludes with a brief analysis of the extent to which it is correct to reduce the natural sciences to this lifeworld. [ABSTRACT FROM AUTHOR]

In the context of the present experiment in philosophy of psychotherapy, psychotherapeutic practice is interpreted across modalities as a healing art related to text. This attempt at a general functional paradigm, which is intended as an offer for discussion, is based on the premise that the psychotherapeutic subject is «subjective experience», which is articulated in both verbal and non-verbal «text», which in turn needs to be understood. Before doing so, however, it is necessary to outline the philosophical discourse context, which for over 100 years has revolved around the contentious question of what kind of research psychotherapy represents: science or humanities? After all, the text hermeneutical reading of psychotherapy can only be coherently understood against this background, as it is embedded in this discussion. [ABSTRACT FROM AUTHOR]

The study examines the historical concepts of the "Educational Journey" (Towne) and the "Bildungsreise" (von Goethe) as possibilities to overcome fatigue in the face of global crises. The authors argue that these concepts represent what is now referred to as "culturally responsive education" or "Bildung". They emphasize the importance of culturally adapted education and the development of a broader socio-political awareness among students. The study also discusses the challenges of today's society, such as the climate crisis, political alienation, and control through technology, and suggests that a return to the existential dimension of education and storytelling could be a solution. In recent history, hiking has been a central motif of the social reformist movement of "Lebensreform", which began in 19th century Germany. There are many topoi of hiking in Western cultural history that are still attractive today, such as the flaneur, the mountaineer, the trekker, the hiker, and the tourist. However, nowadays we can hardly experience the former and almost revolutionary potential that was attributed to studying abroad. This article examines two examples of the "ars apodemica", the diary of Laura Towne and Johann W. von Goethe's "Italian Journey" (1816), to illustrate what an educational journey can be about. Towne and von Goethe both represent significant traces in the history of education. The text describes the travel experiences of Towne and von Goethe and their significance for their education and personal development. Both travelers escape the apathy of their time by reacting to society and pursuing their vision of humanity. They learn from the people and places they encounter on their journeys and develop an appreciation for other cultures. The authors emphasize the importance of respect and openness to learning from other perspectives. However, it is also pointed out that travel does not offer the same opportunities for everyone and that there can also be negative effects. [Extracted from the article]

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi 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.)

Copyright of Lexicographica is the property of De Gruyter 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.)

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.

The article discusses the topics of hope and understanding as anthropological and pedagogical themes. It argues that in the relationship between the self and the other, there is a moment of power and dominance. Postcolonial perspectives and the philosophy of Emmanuel Levinas are used to demonstrate this. The article also examines the connection between hope and understanding and emphasizes the need for an open attitude and the critical examination of one's own prejudices. It also discusses the determination of the actors of learning control in educational theory and the analysis of the educational event as an operation. It emphasizes that education is an intentional control of learning and that power and domination mechanisms are negotiated in a society. [Extracted from the article]

Copyright of Felsefelogos is the property of Felsefelogos 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.)

Based on the current discussion on the professional profile of psychological psychotherapists (Sachsen, Fasbender & Hammelstein, 2014; Amrhein, 2014; Fliegel, 2014; Strauß & Nodop, 2014; Sulz, 2014a-d), the difference between psychotherapy and science is worked out. In doing so, a scholarly discussion is inevitable, in which the dominant position of RCT research is questioned (Henry, 1998; Kriz, 1996a, b, 2000, 2007, 2010, 2014; Revenstorf, 2005, 2014; Sulz, 2014d). The need to open up to other research paradigms and research methods is shown (such as field studies, qualitative research, hermeneutics). As a result, the best possible place for psychotherapy training is not to be found in university psychology, but where psychotherapy is done and there are teachers (lecturers and supervisors) who are experienced psychotherapists (Sulz, 2014c; Sulz & Richter-Benedikt, 2014; Sulz & Backmund-Abedinpour, 2014; Sulz & Hoenes, 2014). A university degree beginning at the age of 18 is not given the opportunity to provide the necessary framework for the development of a sufficiently mature therapist personality with the necessary skills (Sulz & Sichort-Hebing, 2014). Self-awareness and supervision are very important (Hill, 2013). [ABSTRACT FROM AUTHOR]

Copyright of I.U. Journal of Translation Studies / İstanbul Üniversitesi Çeviribilim Dergisi is the property of I.U. Journal of Translation Studies 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.)

Hermenutics, known as a paraphrase and interpretation philosophy, has been one of the most used interpretation efforts in literature as well as in many fields of science. From the beginning to the present, many explanations have taken place with the influence of the periods in which the author, the work, the environment, cultural factors or all of them were the focal point in the system of understanding and interpretation. Hermeneutic philosophy states that the meaning of the poem cannot be limited with the intention of the poet and adopts the idea that the meaning is not just the poet's world of ideas and symbols but comes into being by the intersection of the reader's or the interpreter's imagination. Among the literary works that can be evaluated in this context, classical poems are undoubtedly the most suitable ones for explanation and interpretation. In this study, the work named Deh Murg, which belongs to Dervish Şemsî, one of the 16th century poets of Classical poetry, will be discussed. Apart from the effect of Dervish Şemsî's period, social and cultural life, literary style on the work, and the reflection of the inspiration he received from the poets of the period and the poets before him on Deh Murg, the similarities and differences of the work with the era in which it was written will be evaluated within the framework of hermeneutic interpretation. [ABSTRACT FROM AUTHOR]

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]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

Copyright of Der Schmerz is the property of Springer Nature 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.)

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.

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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.)

Copyright of Dîvân: Journal of Interdisciplinary Studies / Disiplinlerarasi Calismalar Dergisi is the property of Bilim ve Sanat Vakfi 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.)

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.

Artikeln är ett personligt, religionsvetenskapligt inlägg i debatten om exphil-ämnets innehåll. Två argument utvecklas. För det första att exphil bör inkludera religionsvetenskap och universitetsteologi, eftersom dessa två humanistiska ämnen är delaktiga i vetenskapsteoretiska, kunskapsteoretiska och etiska debatter. Dessutom består samhället i dag av en mångfald religioner som representerar stora grupper människor. Religionerna bygger på språk, teologi, litteratur, texttolkning, lag, administration, ritual, musik, bildkonst och arkitektur kompletterade med en rad olika teoretiska paradigm som församlingar bland annat använder i överläggningar om aktuella samhällsfrågor. Därför överlappar religioner och teman som behandlas i exphil varandra. Denna omständighet leder över till det andra argumentet, nämligen att ”lag” kunde utgöra analytiskt fokus för ett exphil-ämne med religionsvetenskap och med universitetsteologi. Med ”lag” menas både politiska ordningar och konstitutioner, nationella och ”religiösa” lagar, som jag argumenterar för formar filosofi och religion, och de moderna akademiska ämnena filosofi, religionsvetenskap och universitetsteologi. ”Lag-fokus” belyser även hur politiska och rättsliga ordningar knyter samman filosofi, religion och vetenskaplig kunskap. Metoden kan därmed bidra till exphil-ämnets vetenskapsteoretiska, kunskapsteoretiska och etiska problemställningar. Argumenten underbyggs med exempel från religionsvetenskapens, universitetsteologins och filosofihistoriens moderna utveckling och från två islamska kontexter: tidiga islamska riken och akademiska teologiska islamstudier i Norge. Till sist skisseras ett hypotetiskt praktiskt upplägg för ”lag-fokus” i exphil.