By Thomas M. Seebohm (auth.)
The aim of the research is a phenomenological thought of the equipment and later the method of the human sciences, firstly the philological interpretation of texts. the 1st half is a severe mirrored image at the ancient improvement of hermeneutics as approach to reading texts and the culture together with the 1st steps towards the emergence of clinical methodological hermeneutics. Such reflections express that the advance of hermeneutics is onesidedly based within the improvement of hermeneutical recognition, i.e. the altering attitudes within the software and rejection of cultural traditions. All equipment and eventually methodologies are onesidedly based within the actions of the lifeworld. the second one half is a primary try and increase an summary of a normal phenomenological conception of pre-methodical and methodical knowing within the lifeworld. The 3rd half bargains a serious phenomenologically guided research of methodological hermeneutics.
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Additional info for Hermeneutics. Method and Methodology
2 Ulrichs (133) pp. 55ff. Method and Methodology 37 also revealed by the fact that the leaders of the Protestant movement did not embrace humanism. Their turn “back to the sources” was a turn to the early stages of the development of the Christian tradition, with its strict rejection of the false pagan tradition. Luther considered natural reason to be a whore, and humanism was also refused a place in Calvin’s rigorous theology. Protestant theologians like Melanchthon who had sympathies for humanism were the exception, and were usually not accepted with much enthusiasm.
The real factors weakened the power of the church and of the empire. It was already difficult to destroy the Hussite movement. The church was successful only after an extended real war between states. Later, in case of Luther and the Lutheran church, no disputes about the dogmatic system of the Seven Councils were at stake, and except for Calvinism, there was also no discrepancy in the interpretation of the sacraments of the church. The discrepancy was a discrepancy in hermeneutical consciousness.
The problem of the unity of the tradition later in the Middle Ages was the problem of concordantia, the concordance of the tradition. Abaelard’s method of sic et non is the method of a systematic search for teachings in the tradi1 Cf. Curtius (17) pp. 47 ff; and Kuch (74) pp. 128ff. Method and Methodology 31 tion that seemed to exclude each other–and moreover, a method that offered rules for how to prove that these teachings are nevertheless in concordance. One of the rules refers to logic and its theory of signification, while the first four belong to the realm of philological hermeneutics and philological critique.
Hermeneutics. Method and Methodology by Thomas M. Seebohm (auth.)