Pressuposto que a justiça é o problema maior da filosofia do direito trata o presente de investigar até que ponto o pensamento do filósofo alemão Hans-Georg Gadamer pode contribuir nesse sentido, considerando-se especialmente o momento da interpretação e aplicação da lei. Ao nosso ver, as ideias de O Grande Velho Homem da Filosofia, levam-nos, primeiramente, à inarredável conclusão de que não existe a possibilidade de uma única interpretação objetivamente sustentável, na medida em que o fenômeno jurídico não consegue ser abarcado pela lei. Mas isso Kelsen há muito havia mostrado-nos. Pretende-se por às claras, ainda, que, quem venha a se ocupar com a filosofia do direito, mais especificamente com interpretação e aplicação do direito, não pode ignorar temas como linguagem, pré-compreensão e tradição. Mais que isso: para nós, Gadamer, especialmente por intermédio da análise da phronesis aristotélica, descortina-nos a ideia de que legislar, agir e aplicar a norma ao caso concreto, de acordo com a funções política, ética e de interpretação e aplicação do direito, passam necessariamente pela noção de bem decidir, sendo coisas indissociáveis e oriundas do mesmo ethos e que ao invés de contentar-nos com soluções epistemológicas, deveríamos tentar desenvolver uma solução de cunho ontológico, como forma de possibilitar um maior controle da justiça no caso concreto, para nós revelada pela aproximação de \"ser\" e \"dever ser\". / Assuming that Justice is the most important problem of laws philosophy, this study comes to investigate whither Hans-Georg Gadamer tought, a german philosopher, can contribute in this regard, especially considering the moment of Laws interpretation and application. To Our view, the ideas of \"The Grand Old Man of Philosophy\", lead us, first, to the unwavering conclusion that there is no possibility of a single interpretation objectively tenable, on the grounds that legal phenomenon cannot be encompassed by law. However, Kelsen had already shown us that a long time ago. Furthermore, it is intended to bring to light, that, who comes to mind with laws philosophy, more specifically with interpretation and law application, cannot ignore some topics as language, pre-understanding and tradition. More than that: for us, Gadamer, especially through the analysis of Aristotelian phronesis, reveal us the idea that legislate, act and apply the standard to an individual case, according to politics, ethics and laws interpretation and application function, pass necessarily through the notion of \"good decision\" being inseparable things and from the same ethos and, rather than being satisfied with epistemological solutions, we should try to establish an ontological solution, in order to enable a higher control of justice failure in concrete cases, revealed for us by the approach of \"is and ought.

The "linguistic turn" in early twentieth-century philosophy established that through language we not only live in a world but create it as well. Language, in this sense, incorporates the entire range of media and cultural artifacts through which we create and share meaning. In contemporary post-industrial societies, photographic images play a central role in communicating and creating the world in which we live. In part, this increasingly visually oriented culture is possible because we tend to equate what we see in photographs with what is real. Photographs, however, bring to light a vision of the world, not the world itself. From the inception of photography, traditions of aesthetic interpretation have challenged this dominant view. Here, the created image becomes a vehicle for the artist's unique expression. Proponents of social scientific and critique of ideology perspectives, however, reject the aesthetic view and typically see art objects as social constructs, instruments which enhance and maintain a certain social order. Each of these perspectives ultimately holds that the meaning of photographs can be determined objectively. At the same time, each presents a world view which tends to exclude the insights of the others. Any attempt to preserve the apparent insights of these views must, then, transcend the basic contradictions and incompatibilities between them. Philosophical hermeneutics holds that the presumption of an absolute, objective grounding represents a failure to grasp the nature of the path toward understanding, a path which can never arrive at its destination because it always exists in history. It argues that (1) the photograph cannot be transparent to the world for the world is constituted in our representations of it; (2) art is a creation whose origin and meaning always exceeds the artist's own understanding of it; (3) critique is not the application of universal reason but a reading from a particular vantage point and is always grounded in a tradition of its own. Most importantly, however, it calls us to recognize the participatory nature of all understanding, the universality of language and provides a criterion for assessing the relative value of our interpretations across the entire language world.

This thesis is concerned with the development of tertiary students' experiences of learning as they progress through three years of undergraduate study in two different psychology programs. Previous research that is relevant to this topic has tended to focus either more narrowly on the development of epistemic beliefs or more broadly on the variation of learners' experiences of learning. Research on epistemic beliefs has tended to focus on the structural aspects (stages) of development and to ignore the content of thinking. In contrast, research on experiences of learning has concentrated upon the content of students' experiences, yet it can be criticised for the way in which it decontextualises students' experiences and for its limited attention to change and development. Moreover, despite evidence suggesting that learning comprises a complex of phenomena such as understanding, memorising and knowing, this line of research has tended to treat learning as a single phenomenon. In the thesis I draw on Gadamer's philosophical hermeneutics, Gurwitsch's view of awareness, and much of the conceptual framework of the phenomenographic perspective to argue a case for a theoretical framework and consequential practices that are more plural and inclusive of learner's experiences of learning. The new approach refocuses the relationship between researcher, knower and known in terms of the knowing relation-one that involves a dynamic iterative interweaving of first and second order perspectives. Using this new approach, students' experiences are analysed to provide rich description and ontological explanation of both change and development over time. The approach allows the unity of the partlwholelpart relation of an individual's experience to be recognised. So the method is able to take account of the contextual relevancy of the individual whilst also focusing on the experiences of the group. The results show that rather than comprising a single phenomenon, learning is itself part of a multi-dimensional (depth, spatial and temporal dimensions), multi-phenomenal field. The phenomena of learning, understanding, memorising and knowledge are described in detail, and their individual internal relations are elaborated along with the internal relations between the phenomena. Four main groups of experiences of learning are described within this framework: reproductive experiences; relational experiences; constructive experiences; and transformative experiences. Each of these categories comprises several sub- categories. This fine-grained focus on individual students' data, and the use of the phenomenographic whadhow framework, allows the development of experiences to be traced and interpreted as a gradual morphing over time. The pattern of development suggests that each part of the learners' journey plays an important role in the growth of skill and competence in learning. Thus, it may be important that curricula account for variation not by focussing upon transformative experiences of learning, as is often the case, but by facilitating shifts through all of the experiences that learners may pass through.

The dissertation consists of eight studies in combination with a longer work, which links the eight studies together. The aim is two-fold: to develop a scientific approach within philosophical hermeneutics for the study of the culture-specific dimension of teaching in China, and to analyse the culture-specific dimension of teaching in China on the terms of this approach. An explicit ontological foundation makes up the base of the hermeneutic approach, and epistemology, methodology and so on are adapted in accordance with this. Implications of this hermeneutical approach for educational research is further outlined, and the hermeneutical approach is more clearly positioned in relation to so-called qualitative research. With this hermeneutical approach, cross-cultural educational research can be conducted without either universalism or exoticism, since it offers a possibility to understand phenomena in other cultures without claiming to share them. Based on this hermeneutical approach, an interpretational framework named traditional thinking is constructed as a theoretical synthesis of Chinese philosophy, that is Confucianism, Taoism, Chinese Buddhism, Moism and Legalism. With traditional thinking, the analysis of the culture-specific dimension of teaching in China generates an understanding consisting of a number of themes. The themes are: concrete activity, sociality, collectivism, relationalism, balance, order, patriotism, aesthetics, perfection, good examples, the nobility of teaching, family, hierarchy, equal competition, responsibility, talent, examination, body, improvement, critiques, effort, self-study. In this understanding, moral has a central position and refl ects on all themes. This is a social and relational morality that embraces knowledge and aesthetics, which is achieved and realised in concrete bodily activity. Morality serves a system in order, i.e. it helps keep its balance. It facilitates the functioning of the collective and gives patriotism a moral character. Perfection is the optimal moral standard, which characterises all good examples, and the striving for improvement depends on critique and effort. Since perfection is always attainable, teaching and self-study make up the human way to harmony. In this, family is a precondition for moral cultivation, just as equal competition is a precondition for a balanced hierarchy and for correct responsibility. Talent is decisive, which in turn requires examination.

In this thesis I characterize, through an analysis of some of the key themes and central insights of both Charles Sanders Peirce’s pragmatism and Hans-Georg Gadamer’s philosophical hermeneutics, what Bernstein (2011) has called a “sea change” in contemporary philosophy. I illustrate how their main insights are profoundly educational and how they offer us an effective means of reconceptualising what education means within the context of our world today. I will particularly stress two important elements of this ‘sea change’ that figure prominently in both Peirce and Gadamer’s work. First, the central importance of situated agency, and second, the affirmation of a relational process ontology. When taken together, these insights entail a conception of education that radically affirms the transformative potential of human agency based on the fecundity of educational experience. This ‘sea change’ will be presented in juxtaposition to the problematic modern/Cartesian framework that is current in educational thought today.

In this thesis I characterize, through an analysis of some of the key themes and central insights of both Charles Sanders Peirce’s pragmatism and Hans-Georg Gadamer’s philosophical hermeneutics, what Bernstein (2011) has called a “sea change” in contemporary philosophy. I illustrate how their main insights are profoundly educational and how they offer us an effective means of reconceptualising what education means within the context of our world today. I will particularly stress two important elements of this ‘sea change’ that figure prominently in both Peirce and Gadamer’s work. First, the central importance of situated agency, and second, the affirmation of a relational process ontology. When taken together, these insights entail a conception of education that radically affirms the transformative potential of human agency based on the fecundity of educational experience. This ‘sea change’ will be presented in juxtaposition to the problematic modern/Cartesian framework that is current in educational thought today.

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

This thesis tries to distinguish kitsch and art with the help of philosophical hermeneutics by reading it in the light of Derrida&rsquo / s interpretation of Hamlet in Specters of Marx. It defines kitsch as experience in order to go beyond both of the two main approaches, namely, the one that sees kitsch as an object and the one that reduces it to the behaviour of the subject. It tries to show that kitsch is not just an aesthetic problem, but also, a political one.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa é sobre a teologia das crianças. Analisa o conteúdo e a forma da reflexão teológica produzida e suscitada por crianças por meio de sua interação com histórias bíblicas. Acontece com um grupo de crianças num contexto escolar. Embora tenha sua base na pesquisa participante, tanto sua realização quanto a análise dos dados fundamentam-se na hermenêutica filosófica de Gadamer, especialmente nas suas considerações sobre o outro, o círculo hermenêutico, a linguagem, o jogo e os preconceitos. Ao longo de um semestre, foram realizados encontros com crianças, propondo diferentes estratégias de conversação sobre parábolas de Jesus. Caracteriza, primeiramente, quem é a criança que hoje nos interpela, por meio de um diálogo com aportes dos estudos da infância. Apresenta a criança como agente da pós-modernidade e trata da sua participação na sociedade de consumo. Segue mencionando as teologias que possibilitam abordagens diferenciadas e mais inclusivas da fé cristã. Destaca experiências diversificadas de teologia com crianças em outros países. Mostra que a interpretação hermenêutica dos dados resultantes das conversações apresenta a preocupação ecológica, enquanto criação de Deus, a sensibilidade com relação às pessoas excluídas em nossa sociedade, a abertura e a honestidade para questionar e argumentar. A tese sustenta que a participação das crianças nos encontros acontece de forma dinâmica e alegre, movimento próprio das crianças realizarem suas descobertas, reflexões e produções teológicas. / This research on childrens theology analyzes the content and form of the theological reflections produced and raised by a group of children interacting with biblical stories in a school context. Although based on participatory research, both the execution of the project and the analysis of the generated data are grounded on the philosophical hermeneutics of Gadamer, particularly his considerations on the other, the hermeneutic circle, language, games and prejudices. Over a semester we held meetings with children in which different strategies for talking about the parables of Jesus were applied. The paper starts out by outlining what characterizes this child that addresses us today, in a dialogue supported by contributions from several childhood studies. It presents the child as an agent of post-modernity and discusses his/her participation in the consumer society. It then turns to theologies that allow for differentiated and more inclusive approaches to the Christian faith, while also highlighting some very diversified experiences of theology with children in other countries. The research demonstrates that the hermeneutical interpretation of the data arising from the talks reveals an ecologic concern with the environment as Gods creation, an awareness regarding people that are excluded from our society, as well as openness and honesty to raise questions and present arguments. The thesis maintains that the dynamic and joyful participation of the children typifies the meetings as appropriate occasions for the children to make their own discoveries, reflections and theological productions.

Esse trabalho dissertativo apresenta as contribuições da hermenêutica filosófica de Hans Georg Gadamer (1900-2002) no entendimento do modo como se dá a compreensão e as implicações teóricas para a educação. Como fio condutor da argumentação, assim como reforça Gadamer, a linguagem adquire o sentido de meio de onde parte a compreensão, superando a ideia de linguagem como instrumento. Com base nesses conceitos, a educação se mostra como um fenômeno humano de entrada na linguagem e ao mesmo tempo de mudança na articulação dos elementos constituidores de sentido. Para o movimento da compreensão, assim como para a educação, a abertura para o outro e para a pergunta, como ocorre no diálogo, torna-se o critério de mobilização dos preconceitos e do limite da compreensão. O texto está dividido em quatro capítulos, na primeira parte serão apresentadas algumas bases teóricas da hermenêutica filosófica, bem como uma trajetória conceitual do círculo hermenêutico em Schleiermacher, Dilthey e Heidegger. No segundo capítulo a proposta é mapear os conceitos que dão sustentação à teoria de Gadamer acerca da compreensão. O terceiro capítulo tem como foco a linguagem e pretende dar visibilidade ao seu aspecto fundante como condição de possibilidade da compreensão e da entrada no mundo. Por fim, no quarto capítulo serão retomados os conceitos-chave da hermenêutica filosófica na tentativa de aproximação com a educação. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-06-03T13:40:50Z No. of bitstreams: 1 Dissertacao Daniel Jose Crocoli.pdf: 927544 bytes, checksum: 9f8ecc22ce512ab465096aed426ef65b (MD5) / Made available in DSpace on 2014-06-03T13:40:50Z (GMT). No. of bitstreams: 1 Dissertacao Daniel Jose Crocoli.pdf: 927544 bytes, checksum: 9f8ecc22ce512ab465096aed426ef65b (MD5) / This work presents the contributions of dissertational philosophical hermeneutics of Hans Georg Gadamer (1900-2002) to understand the way it gives understanding and theoretical implications for education. As a thread of the argument, as well as reinforces Gadamer, language acquires a sense of where the middle part of the understanding, overcoming the idea of language as a tool. Based on these concepts, shows how education is a human phenomenon in language input and at the same time change in the articulation of the elements constitutor sense. For understanding the movement as well as for education and openness to the other to the question, as in dialogue, becomes the criterion for the mobilization of bias and the limits of understanding. The text is divided into four chapters, the first part will present some theoretical bases of philosophical hermeneutics, as well as a conceptual trajectory of the hermeneutical circle in Schleiermacher, Dilthey and Heidegger. In the second chapter the proposal is to map the concepts that support the theory about understanding Gadamer. The third chapter focuses on language and wants to project its foundational aspect as a condition of possibility of understanding and entrance into the world. Finally, the fourth chapter will resume the key concepts of philosophical hermeneutics in an attempt to approach the education.