[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.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

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)).

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

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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.

Bien qu’ils soient généralement opposés sur la question de l’herméneutique et de l’historicisme, Hans-Georg Gadamer (1900-2002) et Leo Strauss (1899-1973) sont deux des plus grands représentants du retour contemporain à la pensée grecque, et plus particulièrement à Platon. Cette thèse cherche à éclairer le débat entre Gadamer et Strauss en insistant sur cet élément central de leurs philosophies respectives. En dépit de multiples accords interprétatifs sur les Dialogues, nous soutenons qu’un désaccord est également perceptible à même leurs lectures de Platon, à savoir qu’ils ne s’entendent pas sur la relation de la dimension théorétique et la dimension pratique de l’existence humaine dans la philosophie platonicienne. Nous cherchons d’abord à introduire les problématiques platoniciennes en analysant les réceptions gadamérienne et straussienne de l’interprétation d’Aristote proposée par Martin Heidegger dans les années 1920, laquelle influença de manière déterminante leur approche de Platon. Nous comparons ensuite leurs compréhensions de l’articulation entre theôria et praxis dans la philosophie platonicienne à l’égard de trois questions : 1) la signification pratique de la forme dialoguée ou dialogique de la philosophie ; 2) le rapport entre philosophie et poésie ; 3) le rapport entre politique et philosophie, a fortiori la philosophie comme recherche des Idées. En éclairant ainsi des points de convergence et de divergence entre Gadamer et Strauss en amont de la question de l’herméneutique et de l’historicisme, nous proposons un portrait plus complet et nuancé d’un dialogue qu’on tend trop souvent à réduire à une stricte opposition.

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