جستجوی مقالات مرتبط با کلیدواژه "hermeneutics" در نشریات گروه "علوم انسانی"

 The science of hermeneutics examines the flow of understanding and its methods. What is the text, what is the meaning, what signs are there to reach this meaning and what is the role of the audience in front of the text. The origin of this science goes back to the interpretation of holy texts. Trying to understand the true meaning that only the possessors of knowledge can understand.

 The method of data collection was library and descriptive-analytical method was used for data analysis.

 The topic under discussion in the science of hermeneutics is texts, and how the audience understands the text and their unanswered questions is a topic that is followed in this science. Traditional hermeneutics believe that the text has a definite meaning that must be discovered. In contrast to modern hermeneutics, they have declared the death of the author, in the sense that the text is re-created with each reading. Hermeneutic discussions have also been extended to literary texts due to the similarities between literary texts and holy texts, and one of the books that has a lot of potential for analysis from the hermeneutic angle is Masnawi Ma"ani.

 The results of the research show that Rumi has used donkey, snake, wolf, dog, lion, cow, mouse, etc. in order of frequency as a symbol to introduce the self.

Understanding and interpreting the holy texts is of the first importance among religious commentators. In the meantime, Schleiermacher, as the father of modern hermeneutics in Christianity, has proposed solutions to understand and interpret the holy books, which claims to generalize their application in understanding and interpreting the Qur'an. He has achieved practical components such as determining the meaning of the text, the lack of independence of the text from the author, the necessity of consonance with the text, the inadequacy of linguistic rules for interpretation, renewing the author's mental experience for the interpreter, intuition, empathy and the artistic nature of interpretation in understanding the Bible and Qur'an. Here it is aimed to examine the most important applied components of Schleiermacher's hermeneutics in understanding the Qur'an in the light of Ayatollah Javadi Amoli's interpretive perspective by descriptive-analytical method.The findings and results of this article show that his methodical hermeneutics can be used in understanding the Qur'an, but it cannot be completely sufficient and his hermeneutic approach indicates that some of those components are effective and others are insufficient in understanding the Qur'an.

Oral history is the creator, or better yet, the recreator of history. The products of oral history are in ‎front of human beings at any moment and are always questioned and pondered upon, weighted in ‎the minds of individuals. Interpretation is necessary for understanding the recreations of oral history. ‎In humanities, interpretation is a method for understanding and comprehension.‎ Oral history finds its identity through understanding and comprehension; the identity that is born ‎through questioning and progresses with questioning. Questions are the ways through and tools of ‎oral history. They are tools because without questioning, it is impossible to understand events. They ‎are ways through because they are the key to understand oral history and comprehend the world.‎ The process and product of oral history are always subject to interpretations, thoughts, and biases. To ‎avoid miscomprehension clearing the biased judgments, it is necessary to interpret in a precise and ‎scientifically valid manner. Hermeneutics, as a scientific method of interpreting phenomena, can be an ‎answer to a significant portion of these necessities and needs.‎ In this writing, while presenting a definition of hermeneutics and some analytical and interpretive ‎methods and the relationship between oral history and hermeneutics is clarified, and its position is ‎specified. Since interviews are the focal point of oral history, they hold a special importance in ‎subjective and intersubjective discussions. Therefore, interpretive changes have been considered in ‎this regard.‎

"Mehdi Bazargan," as one of the most prominent figures of the enlightened religious intellectual movement in Iran, while expressing devotion to religion, made significant efforts in the realms of thought and political action. Nevertheless, one of the questions about him concerns his relationship with "secular thought," as numerous statements suggesting his non-secular interpretation are juxtaposed with ample evidence placing him within the realm of secular scholarship. This article aims to utilize a hermeneutic interpretive approach, particularly drawing on the narrative of "Quentin Skinner," to answer the question of whether Bazargan was secular or not. Based on this, the primary question of this research, focusing on Skinner's specific interpretive model that emphasizes understanding the "author's intention" and the necessity of "understanding the intended speech act" within a linguistic framework, is examined to evaluate the proposition. In the course of this research, while uncovering the subtleties and difficulties of interpreting the ideas of enlightened thinkers like Bazargan, the potential of Skinner's five-stage model emerges for understanding the analytical process, leading to the conclusion that Bazargan's views and actions, especially in his later years, exhibit a high potential and clear implications for a secular interpretation.

Nowadays any research with a hermeneutic approach seeks to analyze the cause and to explain and to analyze a work in order to estimate the amount of interpretation of the commentator from the author's writing. Hans Georg Gadamer is one of the philosophers who, in hermeneutic terms, believes the reader's perception of the text as a kind of re-creation of the text and he believes that when language enters the text from the author's side, it has a new identity and a separate existence of its own. He believes that each work can have a separate meaning at any time and for anyone and the interpretation of any commentator, culture, history, language, attitude and philosophical point of view is also effective. This article is written with a philosophical hermeneutic approach and analytical-descriptive method, which seeks to examine the story of Suhrawardi's Red Intellect from Gadamer's point of view and his view of language, where any understanding of the interpreter of language occurs and in the end, it concludes that the central issues of the Red Intellect story are mostly religious, mystical, social, and psychological. In the end, the researcher concludes that the story of the Red Intellect can be interpreted from a folk tale to a mysterious story, but a critic among the clear definitions of the text can reproduce the independent religious and mystical understanding of the text. This means that reading the text at any historical moment is changing and reproducing the events of time and the interpreter's insight.

The present research aims to critically examine the modern thoughts and interpretations of Abdolkarim Soroush and Nasr Hamid Abu Zayd regarding the relationship between religion and politics, democracy, and human rights. The main question of the research is: how do Soroush and Abu Zayd challenge and critique traditional religious interpretations in these areas? This study is based on the hypothesis that Soroush and Abu Zayd, by employing modern Western approaches such as hermeneutics, have paved the way for introducing new topics into the political thought and practice of Muslims, compelling traditionalists to respond and adapt more to modernity in light of new needs and changing societal conditions. The research method is descriptive-analytical, and the results indicate that the modern interpretations of these Islamic reformist thinkers, influenced by Western philosophy and thought, are in contradiction with Islamic principles and, therefore, are subject to criticism in various ways. These reformist thinkers, with a flawed understanding of religion, have opened the door to any incorrect interpretation of religion. Western modern sciences, by using attractive symbols such as civil rights and promoting the seemingly appealing achievements of secular societies, convey and impose their concepts. Given the growth of modernity, postmodernism, and emerging social issues, it is essential for authentic jurisprudence to further align itself with these new developments, and Islamic scholars must adopt an appropriate academic and scientific approach to engage with contemporary global issues.

For over a century, Muslim scholars have recognized the necessity of reinterpreting Islamic texts and utilizing the achievements of the humanities to understand, interpret, and explain these texts for contemporary humans. However, the use of various hermeneutical approaches has faced opposition among Islamic scholars; on the other hand, these adaptations have often lacked well-founded theoretical bases. Quentin Skinner, a prominent figure of the Cambridge School, has proposed a new method of text interpretation that has garnered significant attention in academic circles. This research introduces Skinner's approach and demonstrates its advantages for application in Islamic studies. The article analytically and comparatively examines Skinner's theories at the levels of epistemology and methodology, showing their suitability for application in the Islamic tradition. Ultimately, it was found that Skinner, by avoiding theorizing in metaphysical and theological debates and due to specific features in the fields of epistemology and methodology, such as intentionalism and avoidance of epistemic relativism, not only does not significantly conflict with our intellectual and cultural Islamic heritage, but his perspective is also suitable for application in Islamic studies. Due to his simultaneous attention to text and context, it can bring many interpretive, argumentative, and epistemological additions. Skinner's method, in addition to being applicable to the works of Muslim thinkers, is specifically applicable to sacred texts such as the Quran and Hadith, as they were also presented in specific conditions and contexts and, like other texts, have engaged in ideological norm-setting.

Critically dealing with the topic of "Iranian Ethos", in the form of stories, travelogues, etc. has always been one of the most popular and controversial topics. In the meantime, the book "Iranian Compatibility" written by Mehdi Bazargan is of particular importance for being in the middle of the works of the Qajar period (typically a travel book), with a significant number of generally sociological texts of recent years. He has The innovative approach of the book and its impact on the critical reading and self-examination of Iranians is one of the prominent and questionable points of the book, which is important in comparison with similar texts before and after it and in comparison with different periods of thought of the merchant himself. The central question of the article is whether the book "Iranian Compatibility" (which deals with the difficulty and controversial nature of Iranians) is capable of being proposed as an innovative theory in response to a real social crisis. In order to find the answer to this question, the author-centered (intentionalist) interpretation method of "Quentin Skinner" and the theoretical framework of "Thomas Spriggans" will be used so that the central goal of the research (that is, to understand the level of initiation and the place of thinking of the merchants, in relation to the anthropological style of Iranians) can be revealed as well as possible. The findings and results of this research show that Bazargan's idea in summarizing the Iranian spirit and temperament, despite all the criticisms on it, was still the source of inspiration or in line with the scientific action of other theoreticians.

This study conducts a comparative hermeneutic analysis of the works of Forough Farrokhzad and T.S. Eliot. Drawing on Hans-Georg Gadamer's hermeneutics, the present study aims to uncover both the commonalities and differences in the philosophical, social, and humanistic dimensions of these two prominent poets' works. The findings reveal that despite their cultural and historical disparities, both poets share a common concern for the experiences of modern humanity. Fundamental themes such as loneliness, alienation, and the search for meaning, as ubiquitous experiences of contemporary humans, are prominently featured in both works. However, the manner in which these themes are expressed, and the use of symbolism differ significantly. Farrokhzad, with her direct and emotive language, challenges social norms and explores individual identity within a traditional society, while Eliot, employing complex and symbolic language, depicts the existential crises of modern humans in an industrial society. Comparative analysis reveals that while both poets utilize symbols such as water, city, and nature, their works’ application and semantic weight vary. Moreover, the narrative structures of the two poets' works also exhibit significant differences. Farrokhzad employs a more linear and direct narrative structure, while Eliot utilizes a fragmented and stream-of-consciousness approach. This research demonstrates that Gadamerian hermeneutics provides a powerful tool for in-depth analysis of literary works and for uncovering their hidden layers of meaning.

Introduction :

Although agenda setting deeply influences all other stages of the policy cycle such as tools and solutions choice and policy implementation, it is vague how actors in the urban policy-making process set the agenda. Problem-finding is normative and value-based, but problem-solving is a technical activity that presumes the problem [1]. Objectivist and technical views on the nature of the issues in public policy cannot explain why various policymakers, stakeholders, and agenda-setters interpret a unique reality differently. Various definitions and interpretations are often made around a single information about a problem. Agenda setting is choosing an issue to be decided and who decides to choose those problems to be dealt with.  Deciding what will be the problems is even more important than deciding what will be the solutions [2]. This research aims to answer how an issue finds a chance to be put on the table in city council meetings and how solutions are made.

Hermeneutic phenomenology and observation as Phenomenological hermeneutics are methods that are applied to this research. Constructivist grounded theory is based on hermeneutic phenomenology, while it is inevitable to use phenomenological hermeneutics to a better understanding of agenda setting. Constructivist grounded theory starts with gathering data [28], then initial and focused coding is executed. Observation and text analysis are used here. Attendance in city council commissions and meetings made it possible for us to closely encounter the process of structuring problems that are likely to be set on the agenda.  So, the behavior of actors in different commissions is analyzed by observation as well as bills drafts, and proposals. Seeing what people do directly, gives the researcher a great amount of simplicity that cannot be derived from asking them to describe what they do. Here, the researcher is a pure observer and avoids any intervention to preserve the real circumstances of research and concerns about attendance in commissions.    

This research makes a distinction between two major actors in the agenda-setting process: executives (municipal officers) and policymakers (city council members). Findings show that each of them plays a different role in agenda setting according to various issues. While executives pay attention to technical and economic requirements, cultural and political ones are more important to policymakers. They also focused on target groups. Issues supported by executives are differently set on the agenda from those supported by policymakers. This is the first important feature in the agenda-setting realm. Bills and proposals supported by the municipality are posed by technical and economic argumentation. In respective issues, the municipality or corresponding organization delegate focuses on technical and economic justifications of bills or proposals, debates on target groups, and cultural or political requirements are expelled from debates. In contrast, most of the non-technical and non-economic disputes around issues on the agenda are posed and focused by policymakers. National rules and regulations are important to both executives and policymakers in the agenda-setting process. Results from the actor’s behavior observation show that these two actors are distinct. Using the IPA model as a core of observation analysis, it explains a kind of behavior rooted in individual character and ability of actors. Different actors show different behaviors in the agenda-setting process. This can put them in separate taxonomies. Although executive delegates are not the same individuals in all commissions they show smooth and stable behavior, following a clear and definite pattern. They are actively task-oriented in the scope of issues that are based on technical and economic requirements. In reverse, they are passive task-oriented ones in political and cultural realms. Policymakers’ behavior fluctuates and according to their knowledge and expertise, they might accept each of the 4 roles.  In other terms, executives who have technical and practical knowledge show task orientation behavior that might be passive or active due to the issue agenda and its requirements. The behavior of policymakers is more socio-emotional and is influenced by target groups to be positive or negative.

The prevailing agenda-setting model in Mashhad city council is a combination of power relations in the second dimension and agenda-setting barriers approach. On the one hand, executives (municipality delegates) are highly influential in commissions due to their knowledge and experience. In commissions and agendas based on technical and economic requirements or affected clearly by comprehensive and upper-level laws, executives can change decisions to non-decisions and put issues aside from the agenda-setting process. Policymaker’s actions can also be analyzed in this framework. Issues including economic and technical impediments and confined by upper-level laws are placed in a bounded rationality framework and reduce policy maker’s role in agenda setting. On the other hand, according to the second dimension of power, policymakers take issues into consideration that encompass political and cultural requirements and focus on target groups. Individualism is the salient trait of this model. Individualism in agenda setting is presented as both ignoring documents and political independence. It is supposed that executives focus on document-based agendas and policymakers concentrate on value-based judgments through agenda-setting processes that are not in the same direction as technical and scientific documents [31]. However, such a presumption is not functional in this model and individualism casts a shadow on agenda setting.

Islamic feminism may at first glance be like radical feminism or liberal feminism. It may seem like a type or current of feminism, but in fact what is known as Islamic feminism is a kind of Quranic hermeneutics and a modernist look at the interpretation of the Quran, Islamic traditions and religious texts. This type of view, which spread in Islamic countries in imitation of Western culture and with the slogan of equality of rights for men and women, its incompatibility with religious propositions was so clear that even some new thinkers, although they are known as Islamic feminists, But they don't like this title for themselves; Among these people, we can mention Asma Barlas, who has her own Quranic hermeneutics and strongly believes that the patriarchal interpretation of the Quran has been the main cause of discrimination and oppression against Muslim women. To prove this claim, he presents reasons that are not only incompatible with the basic principles of Qur'anic interpretation, but also contradict some of the principles that he himself considers for his Qur'anic hermeneutics. The above article, compiled in the form of a library and compiled with a descriptive analytical method, first explains the views and opinions of Asma Barlas and then reviews and evaluates them. Although there have been some researches about Asma Barlas's thoughts and theories, in this article, an attempt has been made to examine Shaz's opinions along with his Qur'anic hermeneutics in a consolidated manner about some specific verses of the Qur'an.

The depictions derived from the subjective mystical experiences, in Molvi's lyrical poetry, have not been analyzed specifically and independently, in one place and in a regular manner; Although in a general way, the types and branches of Molvi's imaginations and imagery have been included in the cycle of research. This research claims that Maulvi was able to express the pure images of his internal and intuitive experiences, which are generally indescribable, in the Ghazalyat of Shams, and this is a rare event that Maulvi went through and managed to express the most abstract experiences. In this research, which is based on the descriptive-analytical method, with library and citation tools, and in the theoretical framework of Gadamer's hermeneutics, after reviewing the opinions of various researchers about the separation of mystical experiences, those poems of Divan Shams which, in particular, are manifestations They are considered to be one of Molavi's personal mystical experiences, based on the current feeling in the ghazal, they are divided into four categories: pride and warning, reprimand and blame, the need to recognize oneself, and joy and forgiveness, and for example, a ghazal from each of these categories is examined. and analysis has been done.

One of the significant issues in the field of religious epistemology is the hermeneutic components that influence religious knowledge. These factors aid in a better and deeper understanding of religious statements, namely the Quran and the Sunnah, and play a crucial role in encountering religious texts or reinterpreting them to foster the growth and production of new meanings and content from religious statements. This article, using a descriptive and analytical method, examines the collection of hermeneutic components from the perspective of Ayatollah Javadi Amoli, illuminating a new method for interpreting innovative and new meanings from religious statements. These factors, according to him, are: 1. Growth and production of religious knowledge. 2. The eloquence of the text of Sharia. 3. Rejection of subjective interpretation. 4. Differences in speaker, audience, and wording. 5. Belief in the spirit of meaning. 6. Hierarchical nature of the meanings of religious statements. 7. Hierarchical understanding of religious statements by humans. 8. Better understanding of religion in the shadow of the advancement of empirical sciences. 9. Influence of presuppositions on the understanding of the text. 10. Presenting new questions to religion. 11. Epistemological doubts and challenges to religion. 12. Necessity of time and place.

Understanding the truth of the language of the Qur'an requires complete thinking in the "intratextual" and "extratextual" challenges of this holy book. This article, by entering the field of "hermeneutics", while overviewing this science, has criticized and evaluated the most serious doubts and challenges of "textual hermeneutics" (specifically: philosophical hermeneutics), and tried to solve them with adjusting the view, or rejecting doubts, in order to open the way for a hermeneutic that is compatible with the classic view of Islam on the category of understanding and interpretation. According to the fixed principles and the absolutist nature of the Islamic religion, and the strong rational and narrative proofs, the extreme relativistic view of understanding the meaning in the "modern" period, and some of the viewpoints inclined to it in the "post-modern" period, are in complete conflict with the inherent nature of religion, and contradict God's wisdom in sending the "messaging text of the Qur'an" and the” sending of the Messenger". Therefore, establishing the language of this book on the unclear and shaky principles of understanding in these periods is ruled out. On the other hand, adjusting the view based on absolutist and methodical hermeneutics in the Classical and Neoclassical or even Preclassical periods, is the only way to achieve a suitable hermeneutic for the book of the Qur'an. However, the specific differences between the Qur'an and other books, require the establishment of a "special and appropriate hermeneutic for this book".

The enchantments of Hafez, which have attracted many readers have inspired ‎many researchers to conduct numerous researches about the secrets of these ‎globalizer and immortalizing charms. Despite the abundance of such researches, it seems that ‎there are still undiscovered secrets and unknown codes about the constant and ubiquitous ‎effectiveness of Hafez's poems that deserve recognition. Reflecting on Hafez poems, especially ‎the verses that are more capable of interpretation, indicates that in some of these verses, a ‎common noun is the center and basis of extensive interpretations. Examining numerous samples and comparing nearly seventy seemingly similar verses indicates a linguistic skill, during which a key word with two morphological characteristics (knowledge and meaning) provides the basis for various interpretations of the desired verses. The unlimited meaning of the central word and its simple application in the studied technique (without complications arising from the interference and influence of literary industries and difficult and far-reaching rhetorical techniques) while attracting numerous readers from different classes and strata, which can bring the interpretative capacity of the context verses to the peak and make it possible to read these verses beyond the borders of time, place and language. By examining these verses in the framework of the freest hermeneutic reading (reader-centered reading) and comparing the discussed method with the Hafez's developed ambiguity, an effort has been made to clearly explain the ability of this method to develop of interpretations.

Along with the developments leading to Constitutional Era, other social developments were emerging, which played a significant role in public awareness and liberation. This process which significantly formed in the area of critical literature in the form of humor and in the realm of press and literature, provided for the enlightenment of graduates` thoughts, intellectuals, carriers and agents of change, and in the final analysis, the general public. With regard to this and considering the profound impact of critical literature, especially humor, in expressing social reality in the language of humor, in this article we attempt to answer the following question: What was the effect of critical literature, especially humor, on the awareness of the public and the ruling elites regarding Iranian backwardness and the formation of Constitutional Revolution? Our hypothesis in the present study is that critical literature, especially in Constitutional Era, with its metaphorical and aesthetic features as well as its elegance has managed to deal with the deepest and most serious problems of the society, and has had a significant impact on public awareness.
As regards method, this is a descriptive – analytical research in which we used some Quentin – Skinner`s interpretive tools titled as “Illocutionary Hermeneutics” based on which the researcher tries to find out the intention of the author or writer of humor from what has been said.

Qur'an exegesis as one of the Islamic sciences has always been the concern of Muslim scholars. The principles and foundations of Qur'an exegesis - more or less in sciences such as the principles of jurisprudence, linguistic sciences, the Qur'anic sciences, logic and parts of the Kalaam - have been of interest to Islamic thinkers but as an independent subject has become more important in the recent period. The method of interpreting texts with the title of hermeneutics has been discussed in Western thought too, and in the West, it has undergone transformations that can be explained in three areas of specific hermeneutics, general hermeneutics and philosophical hermeneutics . This article tries to define exegesis in the viewpoint of Ayatollah Maarefat and it investigate the relationship between it and three domains of hermeneutics.

The issue of the “subject” is the most important factor in the distinction between classical and modern literature. The word “I” is often general and abstract in classical literature, while in contemporary literature, following modern philosophy, it is an individualized and concrete “I” or, in other words, an active subject. Perhaps the most obvious manifestation of this paradigm shift - especially in poetry - can be seen in the type of encounter with the “subject”. Contemporary poetry, from its most superficial romantic facet to its most complex philosophical aspect, expresses a self-sufficient subject whose origin is human centrality. Ahmad Shamlou is one of the poets whose poetry subject is “I”. This research deals with the hermeneutics of “self/subject” in his poetry using qualitative content analysis and critical reading of the collection of Shamlou's poems along with selecting indicative examples. Since this “I/self/subject” has been subjected to turmoil and transformations during his six decades of writing poetry, the theoretical framework of the discussion is also based on these developments and deals with both the philosophical subject which emphasizes individual thought and consciousness and to a subject that is a social construct. Hence, the theoretical framework of the study is based on a triangulation of Michel Foucault’s discussions about the hermeneutics of the self and governing oneself and others; the theory of symbolic interactionism, which deals with the individual and social “self”; existentialism that focuses on freedom, choice, and responsibility; and ultimately Althusser’s perspective on the subject i.e., subject with s (small letter) and subject with S (capital letter). "I" in Shamlou's political poetry is an ideological pseudo-subject (subject) due to his attachment to the Toudeh party, whereas in his philosophical poetry, it is the result of knowledge and awareness based on his own lived experience, and reflection on existence, human, life, and death, as the supreme subject (Subject).