La distance historique qui nous sépare de la publication de Vérité et méthode permet une meilleure intelligence de l’aspect universel de l’herméneutique de Hans-Georg Gadamer qui a suscité tant de débats immédiatement après la parution de son ouvrage. L’herméneute a en effet pu, dans plusieurs textes qu’il a écrits au cours des dernières décennies, préciser sa conception et mieux attester cette universalité, notamment en l’associant à l’universalité de la rhétorique elle-même. Un nouveau regard porté sur les divers débats suscités par cette prétention de l’universalité de l’herméneutique permet aussi de s’en faire une idée plus claire et limpide. Le présent mémoire se penche sur le sens à donner à l’universalité de l’herméneutique en tenant compte des sections décisives de Vérité et méthode qui y sont consacrées, des écrits plus tardifs de Gadamer sur la question et de la littérature secondaire afin de voir si cette prétention à l’universalité peut être défendue face aux critiques formulées par Jürgen Habermas. Nous soutiendrons dans ce mémoire que c’est le cas, mais aussi que la critique de Habermas a aidé Gadamer à mieux formuler et faire comprendre l’universalité de l’herméneutique. C’est précisément en tenant compte de l’apport de ceux qui pensent autrement que s’atteste l’universalité de l’herméneutique. / The historical distance that separates us from the publication of Truth and Method allows a better understanding of the universal aspect of hermeneutics defended by Hans-Georg Gadamer and which sparked so much debate immediately after the publication of his book. The hermeneut has indeed had the opportunity, in several texts he has written over the past decades, to specify his conception and better establish this universality, particularly by associating it with the universality of rhetoric itself. A survey of the various debates surrounding this universality claim of hermeneutics also helps to get a better picture of what is at stake. This essay looks at the meaning of universality of hermeneutics by considering the decisive sections of Truth and Method devoted to it, the later writings of Gadamer on the issue and the secondary literature to see if this claim to universality can be upheld against the criticism raised by Jürgen Habermas. We will argue in this paper that this is the case, but also that Habermas's criticism has helped Gadamer to better formulate and defend the universality of hermeneutics. It is precisely by taking into account the contribution of those who think differently that this universality of hermeneutics is demonstrated.

En se mettant passionnément à son écoute, Heidegger nous a permis d’entendre la métaphysique d’une manière inouïe. Par un juste retour des choses, dans un geste inédit, il s’agira ici de mieux entendre Heidegger en se mettant patiemment à l’écoute d’un métaphysicien précis : Descartes, ou plutôt à l’écoute de ce qu’il nous en dit. Car loin d’être anecdotiques, les significations de la pensée de Descartes dans l’œuvre de Heidegger révèlent fidèlement les orientations de celui-ci, en et hors métaphysique. Comme il sied en herméneutique, il sera donc question de sens, celui que l’on prend n’étant pas moins indifférent à celui que l’on donne que celui que l’on donne n’est innocent de celui que l’on prend. / Heidegger shows us a new way to understand metaphysics by attending patiently to it. In this work, I would like to pay attention to Heidegger and to what he has to say about one metaphysician in particular, namely Descartes. Heidegger’s understanding of Descartes’ thought should not be considered as anecdotal since it brings to light his own path outside and within the metaphysical domain. I will adopt here a hermeneutic approach: focusing on the meaning one chose as well as on the meaning the other gave, we show how the former influenced the latter.

Les œuvres de Bataille et de Bernanos donnent à lire l’inscription d’une langue du mal ayant son propre fonctionnement, qui coexiste avec le sens littéral des textes sans pourtant être en concurrence avec lui. Elle prend sens dans l’acte de lecture : le mal est un possible dans les textes, qui n’est actualisé que par le lecteur. Mais cette lecture herméneutique est elle-même le produit des œuvres : tout se passe comme si les textes formaient le lecteur à déchiffrer un sens en surimpression. Or, pour appréhender la spécificité de cette « langue étrangère » dans les textes, un relais s’imposait. Nous convoquons ainsi la question mystique comme une passerelle pour relier Bataille et Bernanos, et comme un levier herméneutique pour lire la langue du mal. Ce repérage prend la forme d’un cheminement mystique, passant par différentes étapes : la compassion (l’intériorisation du mal), la nuit obscure (de l’indéchiffrable à la réversibilité), l’imitation (qui est aussi une recomposition), et enfin l’extase (lumières du mal). Après le repérage de certaines représentations du mal associées à des pratiques stylistiques récurrentes, la nuit obscure apparaît comme un temps nécessaire d’indétermination, lequel conduit à une négativité productrice : ces deux premiers temps contribuent à isoler le mal comme un objet linguistique, permettant alors de nous en saisir. Cette langue fonctionne selon certains procédés idiosyncrasiques rassemblés autour de la notion de rebroussement : l’alliance des contraires, les mots leviers, les mots corps. Nous proposons pour terminer d’ébaucher une forme d’œuvre imaginaire, nourrie de certains dialogues entre les personnages de Bataille et ceux de Bernanos. De manière plus large, cette entreprise nous fait voir ce que la littérature doit au mal : la langue du mal, c’est, d’une certaine façon, la tension qui correspond toute littérature. / The works of Bataille and Bernanos are pregnant with a language of evil, which has a system of its own and coexists (yet does not compete) with the literal meaning of the texts. It takes its meaning from the act of reading: the texts contain the possibility of evil, which is actualised only by the reader. However, this hermeneutic reading is, in itself, the product of the works: to some extent, the text itself teaches the reader to decipher the meaning. In order to grasp the specificity of this “foreign language”, a form of mediation is necessary. Mysticism acts as a bridge between Bataille and Bernanos, and as a hermeneutic tool to read this language of evil. This identification takes the form of a mystical journey in several steps: compassion (the internalisation of evil), the dark night (from the indecipherable to reversibility), imitation (which is tantamount to a re composition), and ecstasy (the lights of evil). After the identification of some representations of evil associated with recurring stylistic devices, the dark night appears to be a necessary time of indeterminacy, which leads to a form of creative negativity: those first two steps contribute to the identification of evil as a linguistic object, that the reader can get hold of. This language pertains to a number of idiosyncratic devices gathered around the notion of “rebroussement”: the alliance of opposites, lever words, body words. Ultimately, this thesis advocates the elaboration of an imaginary work, through dialogues between Bataille’s and Bernanos’s characters.

This study explored how avid users of Second Life (SL) experience and make meaning of informal learning activities in virtual art museums and similar cultural spaces through their avatars. While recent literature has laid the groundwork for studying student engagement and formal learning, the lacuna of research bound by the historical traditions of qualitative research design has done little to ease the skepticism surrounding the value of virtual worlds for learning. Within the context of museological discourse, virtual museum learning experiences have the potential to shift viewing practices as well as how meaning is generated, interpreted, and disseminated. Technical, conceptual, and methodological barriers to studying virtual worlds remain. Another goal of this study was to demonstrate the potential of hermeneutic phenomenology, particularly my conceptualization of virtual hermeneutics, to study virtual worlds. Hermeneutic phenomenology has the potential to make practical understanding of the informal learning process in SL explicit by providing an interpretation of this process. The challenge lies in applying the philosophy behind the methodology to the changing reality of virtual worlds. It is only by studying these experiences in context and situated within virtual spaces that we can expand our understanding of the avatar-mediated informal learning process. Findings from this study show that in-world informal learning experiences can, in fact, be studied on their own terms. Furthermore, rich textural data can not only be extracted from exclusively in-world interaction, but collaborative relationships can also develop with no actual world contact. These experiences and interactions can lead to experiential learning, but also transformational learning where the avatar-identity can affect users' actual world viewing practices and meaning making. It is not so much the technology per se that can affect change, but rather identity exploration, diegesis, and relationship building afforded by the technology. Albeit some learning outcomes were observed, affective outcomes and cognitive strategies, including metacognitive skills, were more frequently described by participants. Due to the complexity of assessing such outcomes and the present obsession with quantitatively measurable outcomes in formal education, it is unlikely that SL can or will be used outside the scope of informal learning in the near future unless formal education undergoes social reform.

Managed clinical and care networks (MCNs) have emerged in Scotland as a collaborative form of organising within health and between health and social services. Bringing together disparate disciplines and professions their aim has been to allow work across service and sector boundaries to improve care for patients. Whilst MCN prevalence has increased and policy has moved to centralise this method of organising, many research questions remain. These include: how can we understand the form, function and impact of MCNs, and further, what are the underlying motivations for practitioners and managers to organise in this way? Focussing in on the work of 3 voluntary MCNs operating in Scotland, the centrality of practice emerges. Practice is defined broadly to encompass both the interactions between practitioner-patient and practitioner-population. From this, the MCN becomes conceptualised as a set of activities focussed around ground-level clinical MCN service issues and top-level policy direction. Through considering work the interplay between ethics and scientific evidence emerges. The inherent uncertainty and suffering of daily practice comes to the fore, these concepts are brought together within a framework, morals-in-practice. Further, using the hermeneutic dynamics of alterity, openness and transcendence, MCNs can be understood as providing a space to foster creative responses to the wicked problems created by health and social service design and delivery. The organising opportunities provided by MCNs thus arguably serve several organisational and social functions, providing a forum to: mutually support and respond to the intrinsically challenging nature of practice understood; debate morals-in-practice helping to ensuring collective clinical governance; sharing of organisational knowledge; planning, delivery and audit of services; and creatively respond to wicked problems. By focussing in on the work, the practice particularities of each individual MCN are resultantly emphasised, whilst still maintaining recognition that much of the NHS operational context is more widely shared. Through this these voluntary MCNs, at least, can be viewed as an organising form which has emerged in response to the complexities of modern health and social service, care, design and delivery.

Magister Scientiae (Occupational Therapy) - MSc(OT) / Historically travelling was an option only for the affluent; however, with the turn of the 20th century, travelling shifted to an important form of free-choice learning by means of discovery. Travelogues of able-bodied travellers state that travelling offers them an opportunity for constructing new identities as it broadens their perspectives of self. This caused the researcher to question if the same experiences could be prompted amongst people with disabilities. Various disciplines recognise that travelling is a valuable opportunity for growth, but no literature could be found within Occupational Therapy. This led to the research question explored in this study: what is the shared, lived experience of travelling for people with disabilities? The objectives of this study are to describe and explore the purpose and overall experiences of travelling for people with disabilities, explore how people with disabilities perceive, understand and make sense of their experiences of travelling, and lastly to explore the meaning that travelling has for people with disabilities. The theoretical framework underpinning this study is the Peron-Environment-Occupation Model and the Model of Human Occupation, with specific reference to the philosophy of occupational science. Embedded in a philosophical worldview of social constructivism, a Hermeneutical Phenomenological design was chosen using a qualitative approach. Through purposive sampling, six participants were interviewed using a semi-structured interview guide. Interpretative phenomenological analysis was applied to analyse data subsequent to cross analysis, thereby developing a composite understanding of the meaning of travelling to the participants. The findings present three themes, namely: a Double edged sword which highlights the contradictory effects that travelling can have, followed by People are part of the package, which emphasises the participants’ interpretations of the immense role that society plays in disability, and lastly the most prominent theme Pilgrimage to self-discovery. Additionally, an Integrated Model was developed which integrates two prominent models within Occupational Therapy. Conclusively this study provides insight into how travelling facilitated the participants to develop a new identity.

A presente dissertação apresenta uma edição crítica de Électre, música incidental de Alberto Nepomuceno, fundamentada por uma leitura hermenêutica. Objetiva-se produzir uma edição que reflita a composição no contexto original ao qual se destinava, levantando elementos que elucidem a influência dos estudos que Nepomuceno realizou na França, ao final do séc. XIX. A pesquisa fundamenta-se no conceito de fusão horizôntica, advindo da hermenêutica filosófica e, por isso, possui um caráter transmetodológico. Por conseguinte, o objeto é abordado a partir dos horizontes interpretativos histórico-cultural, estrutural e intertextual. Ao final, cada horizonte desvelado traz um aporte de compreensão próprio: a proximidade das personalidades e ideais estéticos da Schola Cantorum, o pseudomodalismo francês e a influência \"grega\" de Saint-Saëns. / This dissertation presents a critical edition of Électre, incidental music of Alberto Nepomuceno, founded on a hermeneutic reading. It aims to produce an edition that reflects the composition in the original context to which it was intended, raising elements to elucidate the influence of Nepomuceno\'s studies conducted in France at the end of the 19th century. The research is based on the concept of horizontic fusion, from philosophical hermeneutics and therefore has a transmethodological character. Therefore, the object is approached from the historical and cultural, structural and intertextual interpretive horizons. At the end, each unveiled horizon brings a contribution to the understanding: the proximity of personalities and aesthetic ideals of the Schola Cantorum, the French pseudomodal style and \"greek\" influence from Saint-Saëns.

A interpretação musical, enquanto campo de pesquisa, trava ainda importantes embates em torno da epistemologia. A sua auto-compreensão alterna-se entre posturas subjetivas e normatividades estanques, deixando em estado latente os pressupostos históricos que validam as possibilidades interpretativas. Como a hermenêutica estuda as condições de validade da interpretação, propusemo-nos apresentar uma formulação da interpretação musical baseada nessa vertente filosófica tal qual é elaborada por Hans-Georg Gadamer. A consciência hermeneuticamente formada propõe uma sistematização que visa tanto à obra quanto ao intérprete, no potencial de crítica e superação dos limites normativos que a discussão de sua estrutura prévia de compreensão permite. Dois estudos de caso exemplificam o ganho interpretativo que a abordagem hermenêutica oferece: um manual técnico de Andrés Segovia e uma obra de Domenico Scarlatti, transcrita para violão por Sérgio Abreu / Performance, as research field, takes an argumentation about epistemology. Its self-comprehension changes from a subjectivity to fixed normativities, letting hidden the historic pre-supositions that makes valid the statements of validly. Since hermeneutics, in the proposition of Hans-Georg Gadamer, studies the conditions of validly of interpretation, we propose think musical interpretation based on this philosophical approach. The conscience hermeneutically formed makes systematic study of the interpreter as well as the work, in the potential critics and overwhelming of the normativity limits that the discussion about the previous structure of comprehension allows. Two cases give the examples of the interpretative gain of hermeneutic offers: a manual of technics by Andrés Segovia, and a Domenico Scarlatti\'s work transcribed for guitar by Sérgio Abreu.

O objetivo central deste trabalho é estudar/compreender, as bases ancestrais da educação e seus desdobramentos, com base em uma perspectiva mitohermenêutica e simbólica, nos movimentos sociais indígenas no Equador. O aporte mitohermenêutico - apresenta-se, como estilo filosófico - no sentido de manter uma atitude de inquietação e questionamento e, também, como método de investigação - no sentido de estabelecer procedimentos sistemáticos de pesquisa acadêmica. Com esse enfoque, de maneira específica, no primeiro capítulo, enfatiza-se o contato com próprio pesquisador, misturando-se ao estilo hermenêutico, que busca a compreensão de si mesmo como ponto de partida, meio e fim de toda jornada interpretativa; no segundo capítulo, destacam-se os movimentos indígenas; no terceiro capítulo, retomam-se as noções de espiritualidade nos estudantes universitários indígenas e seu diálogo com a ancestralidade ameríndia; no quarto capítulo, articula-se ancestralidade e simbolismo. Com base nos aspectos aqui resgatados, chega-se a tese de que a prática dos elementos da vida, do cotidiano, do simbolismo do ameríndio, tais como coletivo, comunitário, distribuição, dualidade, complementaridade, minga, território, espaço e ancestralidade estão presentes e parecem impulsionar a luta pela reivindicação da identidade, da espiritualidade e, portanto, do reconhecimento da condição indígena na sociedade equatoriana. Pensa-se ainda que a ancestralidade aparece como alternativa de releitura da contemporaneidade e sua complexidade. Assim, sugere-se que a educação deverá ocupar o importante papel de resgate e de transmissão da cultura indígena. Todavia, com uma racionalidade que está sendo sinalizadora do diálogo entre as culturas. Esta sendo sinalizadora do diálogo entre as culturas. / The central objective is to study and understand the ancestral education basis and its consequences symbolic ancient hermeneutic of native movements in Ecuador. The myth-hermeneutic contribution presents, in ancient philosophy and style, maintaining an attitude of interest and questioning, as well as research method provides systematic procedures for academic research. With this approach, specifically, in the first chapter, we emphasize in the contact with the researcher, hermeneutic style \"fusion\" which is self-understanding as a starting point, middle and end of each day\'s works interpretation, the second chapter highlights the natives movement, in the third chapter includes the spirituality concepts in college students and dialogue with native Amerindian descent, in the chapter fourth, articulates the ancestry and symbolism. On the basis of the topics discussed, we come to the view that the daily life, the everyday, the symbolism of Amerindian, for example - public, the community, distribution, duality, the complementarity, Minga, the territory, space and descent - are present and seem to reinforce the fight to claim the identity, spirituality, and therefore the recognition of natives status in Ecuadorian society. It is believed that the ancestors continue to emerge as an alternative reading of the contemporary world and its complexity. Therefore, it is suggested that education should play a major role in the rescue and the transmission of natives indigenous culture. However, with a rationality that is leading the dialogue between cultures. This is a sign of dialogue between cultures.

The purpose of the study is to reach an understanding of some children´s experience of safety in preschool and important factors for their experience of safety. Our study is a qualitative study with a hermeneutic approach. We chose to perform semi-structured group- and couple interviews with children in order to hear their thoughts about safety as well as their experiences of it. In the analysis of our material, we have used the hermeneutical circel and the RUS-model. We have done so in order to interpret the children´s experiences and thoughts about safety in preschool within certain limited areas. The results show us that good peer relations and meaningful activities had significant roles for the children´s experience of security. Indirect factors that we interpreted were important for the children´s experiences of security were the educators, the physical environment and functioning routines.