[pt] Na primeira parte de Verdade e Método, Gadamer dedica-se a examinar a arte como uma das esferas privilegiadas na qual a verdade acontece de modo alternativo ao modelo científico estabelecido. Ao descrever os elementos constitutivos da experiência da verdade na obra de arte, Gadamer apresenta a arquitetura como um modelo exemplar, pois nela a referida experiência da verdade acontece de um modo bastante peculiar. Ou seja, a experiência hermenêutica da arquitetura serve de paradigma para a explicitação de um devido questionamento do acontecimento da compreensão, já que não perde de vista a esfera ético-prática na qual se encontra inserida. Deste modo, esta tese tem como objetivo analisar a abordagem gadameriana da arquitetura, no sentido de afirmar seu caráter filosoficamente relevante no cerne da estrutura do projeto de Gadamer. Na relação com as obras arquitetônicas, podemos notar traços hermenêuticos fundamentais que sustentam uma experiência de pensamento que não se submete ao modelo representativo próprio da ciência, mas o contesta. / [en] In the first part of Truth and Method, Gadamer dedicates to discuss the art as one of privileged spheres where the truth happens alternatively the scientific model established. To describe elements of the experience of truth in the artwork, Gadamer presents the architecture as a model, because in it the same experience of truth peculiarly happens. In other words, the hermeneutic experience of architecture serves as a paradigm for the explanation of a righteous questioning of the event of understanding, insered in the ethical-practical sphere of life. Thus, this thesis aims to analyze the Gadamer’s approach of architecture, affirming its character philosophically relevant at the heart of the structure of Gadamer s thought. So, in relation with architectural works, we can see hermeneutic traces that support thought experiences that no submit to the representative model of science but contests it.

[pt] O presente trabalho se situa no campo da Filosofia da Educação e tem como tema norteador as contribuições que o pensamento hermenêutico pode oferecer para os debates acerca do preconceito e do diálogo nos processos de formação humana. Acreditamos que o modo como Hans-Georg Gadamer apresenta a formação do horizonte compreensivo dos indivíduos e sua possibilidade de expansão e transformação representa uma virada no modo como temos entendido o papel dos preconceitos desde a Aufklarung. Nesse sentido, buscamos apresentar nesse trabalho como esse modo de considerar os preconceitos, que são inerentes à compreensão humana, pode nos fornecer uma base mais sólida para uma formação que privilegie o diálogo e a abertura entre os indivíduos em seu constante processo de formação. / [en] The present work is situated in the field of Philosophy of Education and has got as its main theme the contributions that hermeneutical thought can provide for the debates concerning prejudice and dialogue in the processes of human formation. We believe that the way in which Hans-Georg Gadamer presents the formation of the horizon of understanding of the individuals and its possibility of expansion and transformation represents a turning point in the way we have been understanding the role of prejudices since the Aufklärung. In this sense, we seek to present in this work how does this way of considering prejudices, which are inherent to human understanding, can provide us with a solid ground to a formation that privileges dialogue and openness among individuals in their constant process of formation.

Thesis advisor: Richard Kearney / By the 20th century the Confessions had become a “classic” of western civilization, yet it seems to elude any easy explanation and categorization. While scholars of Late Antiquity puzzled over the nature, structure, and meaning of the work, a parallel reception was occurring by some of the most original thinkers across both traditions of Contemporary philosophy, including Ludwig Wittgenstein, Martin Heidegger, Hannah Arendt, Hans Jonas, Karl Jaspers, Hans-Georg Gadamer, Paul Ricoeur, Jean-Francois Lyotard, Jacques Derrida, Jean-Luc Marion, Jean Louis Chrétien and Stanley Cavell. This study will focus on four of these thinkers, Wittgenstein, Gadamer, Ricoeur and Marion, and the ways that the Confessions has influenced their attempts to address fundamental questions on subjects ranging from time and memory to history and hermeneutics, evil and the will, the self and personal identity, language and narrative, conversion, skepticism and materialism, God and onto- theology, and ultimately the very practice of philosophy itself, its autobiographical and especially its confessional character. In turn, this study also asks whether the engagements of these highly original contemporary philosophers can uncover new dimensions of this highly original work that has been read and interpreted throughout a centuries-long history of reception. The hermeneutic wager is that the past illumines the present philosophical terrain, but also that present insights allow us to read a classic text of the past with new understanding. This study will benefit from the interconnected nature of the problems that these writers confront, in their “family resemblance” of shared affinities and marked differences. Chapter One, “Scholarly Engagements: A Problematic Classic,” introduces some of the key interpretive problems which arose in the course of a century of scholarly engagements, including occasion, veracity, composition, and sources of Saint Augustine’s Confessions. Chapter Two “The Early Wittgenstein: Tractatus, Testimony and Confession” discusses the confessional philosophy of Ludwig Wittgenstein, and the deep affinities he shared with Saint Augustine in his life and his first major work, the Tractatus Logico-Philosophicus (1922), despite its reception and use as a foundational for Logical Empiricism and its spirited offspring. Chapter Three: “The Later Wittgenstein: Philosophical Investigations as Philosophical Confession” discusses the influence of Saint Augustine on Wittgenstein’s second major work, the Philosophical Investigations (1953), which uses a quotation from the Confessions as a point of departure for his own philosophical confession of errors and temptations. Chapter Four “Saint Augustine and Gadamer: Hermeneutic Anticipations and Affinities” discusses the hermeneutical insights of Saint Augustine, through the ways he encountered or struggled with texts in the Confessions, as well as through his idea of the “inner word” which would be for Gadamer the foundation of a philosophical hermeneutics. Chapter Five, “Ricoeur: Sin, Time, Memory, and Narrative” discusses Ricoeur’s engagement with Saint Augustine on the question of evil as well as his appropriation of the Augustinian aporia of time from the Confessions as pivotal for his narrative turn. Chapter Six, “Jean-Luc Marion’s Confessions” lays out Marion’s phenomenological unfolding of the Confessions beyond and before metaphysics, offering his reading of six dimensions of the inaccessibility of the self explored by Saint Augustine in the Confessions. This study will conclude by highlighting the themes that have suggested themselves across the many readings of this classic text. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Presented as the author's Thesis--Umeå University, Sweden. / Includes bibliographical references ((p. 203-213)).

Parliamentary talk, despite its central place in politics, has not been the focus of many qualitative studies. The present study investigates how parliamentary talk emerges in a dialogue between different arguments in the parliament. At the same time, this is a study of politics, of how human interaction gives birth to laws that regulate life in two contemporary democracies, Slovakia and Poland. It provides a close-reading of two political debates: on the state language in Slovakia and on gender parity in Poland. This study draws on hermeneutic and semiotic thinkers such as Gadamer, Bakhtin and Lotman to elaborate a dialogical understanding of language that can provide the basis for a method of textual analysis. The dialogical understanding of language emphasises that text and talk must be studied in the context of an interaction. The unit of analysis is a pair of utterances, a question and an answer. Until an utterance has been interpreted, it carries only the potential of meaning; its meaning is materialised by the responses it receives. The study further argues that conversation analysis and its tools can usefully be applied to the study of political debate. The method provides for the analysis of the dynamics between micro-scale interaction in the parliament and the macro-scale dynamics of culture. These dynamics assume two different forms that Lotman termed as “translation” and “explosion”. The study shows that parliamentary debate is characterised by a constantly evolving topic of discussion, namely that the meaning of the bill at the start of the debate and at the end of the debate are really two different bills. This is not because the content of the bill has undergone changes, but because in the course of the debate, the bill has generated new cultural connections. Casting a vote in support of the bill does not approve just the bill itself but a whole set of interconnected political, social and cultural values—what Lotman approached as the semiosphere. This study suggests Lotman’s cultural semiotics can provide for “imperfect hermeneutics” that is sensitive to the dynamic and contested nature of tradition in politics whilst acknowledging the inevitability of culture in mediating political talk.

Thesis (doctoral)--Freiburg im Breisgau, 2007. / Includes bibliographical references (p. [245]-253) and indexes.

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This paper addresses the question about what role typography plays in the interpretation of a text. From three different handbooks in typography arguments are gathered and categorized in to three categories: roman types, san serif and others. Interviews with people from the graphic design area are also a part of the paper and are accounted for in the discussion part of the paper. Areas of theory are a broad hermeneutic view based on Hans-Georg Gadamers thoughts, which have sub categories such as: Michel Foucault’s theory about discourses, John Swales genre theory and Anders Björkvall’s thoughts on typography and multi-modal texts. The result of the paper is that all typography, even the one often called the invisible typography, is interpreted by the reader who gathers it’s pre-knowledge from genre, history, culture and discourses. This means that typography plays an important role in the interpretation of a text. Key words: typography, interpretation, hermeneutic, Hans- Georg Gadamer, discourse, Michel Foucault, genre analysis, John Swales, Multi- modal, Anders Björkvall, semiotic. / Denna uppsats behandlar frågan om vilken roll typografin spelar för tolkningen av en text. Från tre olika handböcker i typografi samlas argument in och kategoriseras i tre kategorier: antikva, sanserif och övriga. Även intervjuer med personer yrkesverksamma i det grafiska fältet genomförs och redovisas sedan i diskussionen. Teoretisk utgångspunkt hämtas från Hans-Georg Gadamers tankar om hermeneutik, på vilken följande underkategorier av teorier följer: Michel Foucaults diskursteori, John Swales genreteori och Anders Björkvalls tankar om typografi och multimodala texter. Resultatet pekar mot att all typografi, även den som ofta kallas för den osynliga typografin, tolkas av mottagaren som i sin tur samlat sina förkunskaper från genre, historia, kultur och diskurs. Detta innebär att typografi spelar en viktig roll i tolkningen av en text. Nyckelord: typografi, tolkning, hermeneutik, Hans-Georg Gadamer, diskurs, Michel Foucault, genreanalys, Johan Swales, multimodalitet, Anders Björkvall, semiotik.

[pt] A presente tese versa, em forma de especulação, sobre o que vêm a ser as hermenêuticas do Sul, e os caminhos de interpretação que podem ser trilhados nessa busca pela quebra do modelo tradicional hermenêutico, eurocêntrico e colonialista, tendo sempre como baliza a surrealidade como condição, buscando ao final aproximação com a literatura latino-americana contemporânea. Após uma breve introdução, o primeiro capítulo busca tratar brevemente dos sistemas hermenêuticos tradicionais, com foco maior sobre a teoria do filósofo alemão Hans Georg Gadamer, não sem antes fazer um breve inventário dos sistemas hermenêuticos europeus, especialmente no campo da filosofia, das ciências sociais e da literatura, até chegar ao sistema gadameriano. Dentro desse panorama inicial, já se vê também crítica ao racionalismo, ao eurocentrismo e ao racismo criado pela modernidade, os grandes eixos tutelados pela hermenêutica do Norte global, que acabou sendo usada, pela via da interpretação, como instrumento de dominação do pensamento nos países periféricos e ex-colônias europeias da América Latina. A partir daí a tese começa a buscar seu próprio caminho especulando sobre o estabelecimento de um modo de interpretação hermenêutico que logre contemplar o pensamento do sul global (em especial da América Latina). Ao adentrar nessa especulação, a tese discorre sobre as figuras míticas de Hermes e Exu, o primeiro identificado com as hermenêuticas tradicionais, no Norte global e o segundo a figura a ser buscada como identificação para a hermenêutica do Sul, realizando uma espécie de substituição de Hermes, o grande patrono da hermenêutica eurocentrada, pela figura de Exu, como o caminho a ser seguido, desbravado pelo pensamento do sul. Nesse momento a tese faz notar que Exu, ao contrário de Hermes, não é mensageiro, não indica caminho, mas é o próprio caminho. Feito esse corte, a tese passa a especular sobre qual seria a melhor ideia de compreensão para as hermenêuticas do Sul, e acaba por eleger uma surrealidade que permeia as literaturas latino-americanas, passando um pouco pelo surrealismo antilhano, algum surrealismo francês e algo do periférico surrealismo português (por terem suas obras apartadas do eixo hermenêutico europeu), para ao final, através de arquivos ficcionais e poéticos, e dos realismos mágico, fantástico e delirante, e um pouco também calcado no movimento infrarrealista, achar uma linha hermenêutica quase totalmente latinoamericana. Depois, como condição para o estabelecimento das hermenêuticas do Sul, a tese se encaminha para o fecho com as conclusões dessa análise e a especulação da real possibilidade de uma ideia hermenêutica para o sul global, passando daí para o último movimento, que é uma breve análise, a partir da ideia resultante das hermenêuticas do Sul, de um romance do escritor Ariel Luppino, chamado A outra vida, que carrega em sua escritura um pouco da carga de surrealidade especulada na tese, passando daí para as breves considerações finais. / [en] Title: Hermeneutics of the South: paths of comprehension; and surreality as a condition. This thesis goes on, in a speculative form, with what it sees as the hermeneutics of the South, and the paths of interpretation that can be followed in this quest to break the traditional hermeneutic, Eurocentric and colonialist, model, always taking surreality as a condition, ultimately seeking an approximation with contemporary Latin American literature. After a brief introduction, the first chapter research the traditional hermeneutic systems, focusing on the theory of the German philosopher Hans Georg Gadamer, but before making a brief inventory of some European hermeneutic systems, especially in philosophy, social sciences and literature, stopping at the Gadamerian system. Within this beginning, there is also criticism of rationalism, Eurocentrism, and the racism created by modernity, the great axes tutored by the hermeneutics of the global North, which ended up being used, through interpretation, as an instrument of domination of thought in the peripheral countries and former European colonies of Latin America. From there, the thesis begins to seek its own path, speculating on the establishment of a hermeneutic system of interpretation that manages to contemplate the thought of the global south (especially Latin America). For now, the thesis discusses the mythical figures of Hermes and Exu, the first identified with traditional hermeneutics in the global North and the second, the figure to be sought as an identification for hermeneutic systems in the South, replacing Hermes, the great patron of Eurocentric hermeneutics, with the figure of Exu, as the path to be followed by Southern thought. At this point, the thesis notes that Exu, unlike Hermes, is not a messenger, he doesn t show the way but is the way itself. Having made this cut, the thesis goes on to speculate on what the best idea of interpretation would be for the hermeneutics of the South, and ends up choosing a surreality that permeates Latin American and African literatures, passing a little through some French surrealism, and some peripheral Portuguese surrealism (because their works were separated from the European hermeneutic axis), to finally, through fictional and poetic archives, and also based on the infrarrealist movement, find a hermeneutic line that is almost entirely Latin American. Having taken this step into what can be considered the heart of the thesis, the last is the analysis, based on the idea resulting from the hermeneutics of the South, of a novel by the writer Ariel Luppino, called A outra vida, which carries in its writing some of the surreality speculated in the thesis. Finally, as a condition for establishing the hermeneutics of the South, the thesis ends with the conclusions of this analysis and the speculation of the real possibility of an idea of a hermeneutic system of the global South.