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By Gary Shapiro, Alan Sica

A set of essays that questions how philosophy, literature, and social technology relate to the idea and technique of interpretation, Gary Shapiro and Alan Sica's Hermeneutics: Questions and Prospects synthesizes an exceptional breadth of arguments starting from "The Hermeneutics of Suspicion" to "Conflicting Interpretations in History." This assortment represents either the easiest present works at the nature of interpretation and the need for such paintings to head past slim disciplinary pursuits.

Contributors to this assortment are Emilio Betti, Anthony Giddens, Fred Dallmayr, W.H. Dray, Rex Martin, Paul de guy, Hans-Georg Gadamer, J. N. Mohanty, Hubert Dreyfus, Richard Palmer, Gerald Bruns, Gary Stonum, John O'Neill, and Gayatri Spivak.

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Extra resources for Hermeneutics: Questions and Prospects

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2994), while useful and acute, nonetheless treats him as if he were a German writer, and a rather parochial one at that, unaware of sources in languages other than German. Handling Betti this way curiously skews Bleicher's narrative of the development of hermeneutics, particularly post-Gadamerian. Crudely put: Habermas criticized Gadamer for limiting the hermeneutic context to language, for omitting labor and domination. Habermas was also criticized by Lorenzer and Sandkuehler for semi-idealism.

Richard Rorty suggests that we think of hermeneutics as edification rather than construction: The attempt to edify (ourselves or others) may consist in the hermeneutic activity of making connections between our own culture and some exotic culture or historical period, or between our own discipline and another discipline which seems to pursue incommensurable aims in an incommensurable vocabulary. But it may instead consist in the "poetic" activity of thinking up such new aims, new words, or new disciplines, followed by, so to speak, the inverse of hermeneutics: the attempt to reinterpret our familiar surroundings in the unfamiliar terms of our new inventions.

This second hermeneutic is directed especially toward guilt, death, and the chance for resolute or authentic existence. Dreyfus believes Heidegger abandoned his earlier view that all human beings understand preontologically that we are shaped by our social practices, but are otherwise ungrounded. An existential hermeneutic would therefore be of no value for those who lacked this preontological understanding of existence, which in Being and Time is attributed to Dasein. According to Dreyfus, Heidegger later saw the modern world as dominated by technological reality and its social practices.

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