جستجوی مقالات مرتبط با کلیدواژه "هرمنوتیک خود" در نشریات گروه "علوم اجتماعی"

Jameson has laid the foundation of his Political Hermeneutic on the assumption that the unconscious might take social and historical connotations into its usual reference to current individualized life. Any evidence of the social implications of the unconscious, according to Jameson, is to look for its content rather than the form of cultural text. Despite all the reliance Jameson puts on the notion of ‘reification’ and the socio-historical connotations it may have for the production of cultural texts, it is still possible in his view to detect, drawing on Freudian psychology, some faint traces of humanity left in our socially alienated way of life under complicated dehumanizing effects of present capitalist context – traces which are repressed, but not fully obliterated, beneath cultural superstructure of late capitalism. We are here to investigate, by the way of a dialectical reading through “The Political Unconscious” (1981), Jameson’s own dialectical extensions of the unconscious from, its ordinary psychological sense to the realm of mythology and literary criticism, as he aligns his own conception of History first with the Lacanian notion of the Real, and then, with Althusser’s notion of ‘structural causality’. We will also see how History, the Real, or ‘absent cause’ is discernible just after getting narratively textualized by ideology. At the end of our venture to unveil the unconscious behind “The Political Unconscious”, we will see two equivocal dimensions of The Political Hermeneutic: the relationship between History and narrativization, on the one hand, and Jameson’s diachronically analyzing the coincidence of non-synchronic-social-structures, on the other hand.

This classic introduction in the field of hermeneutics, published in Persian for the first time, encompasses a wide range of approaches to interpreting the sacred text. Manfred Oeming, a professor of theology of the Old Testament at Heidelberg University, provides a brief history of philosophical hermeneutics, offering a clear structure to emphasize the existence of different approaches to interpreting a text and explaining the necessity of such diversity. In this article, which essentially serves as the first chapter of the book "An Introduction to Contemporary Biblical Hermeneutics," Oeming aims to introduce perspectives on the Bible and sacred texts by taking a brief look at interpretative traditions from Plato to the contemporary period.

urban social policy and social exclusion can open a window to narrate the excluding of body and poverty from urban spaces in the city. The mainstream of Sociology does not offer a critical articulation about excluded social groups from the urban live. It usually adopts a pathological approach to the urban poor and a normative and clinical insight about the "body" throughout the moment of constructing the urban spaces. Critical reading, however, focuses on urban social policies that cause social exclusion of citizens, and for this reason, a new formulation of urban problem as well as exclusion from the city would be possible, which at the same time recognizes the moral anger of the excluded, and shows the constructing mechanisms of the criteria of "non- disabled bodies" and how "bodies" are heterogeneous to this norm and the urban poor are also excluded from the urban policy agenda. Therefore, despite the environmental and socio-economic barriers in the city, the excluded from the city become angry and rebellious activists who adopt a kind of devastating/deconstructing hermeneutics toward urban life.Method of the research is qualitative by gathering data through interview, observation, previous researches, lived experiences of researcher and a novel. Organization of data occurred by sociological reconstructed narrations in the form of “social novels”. And in order to obtain the objectivity of the narratives, the opinions of people involved in similar situations described in the narratives or researchers in this field were taken, and the feedback was also included in the final narratives. Finally, the city is built for the privileged classes and non-disabled bodies, and the urban excluded groups, in accordance with the inferior hermeneutic position assigned to them in urban life, generally experience various obstacles through their daily practices and by being in urban spaces, and the city and the achievements of urban life for them, will become more "unattainable" and will creates a moral anger toward the society and leads to adoption of a destructive hermeneutic by them. Results captured that the urban excluded groups, attack the urban life ultimately because of the perceived urban injustices and inequalities therefore they achieve a deconstructing hermeneutic abbot the urban.

In the last years of his life, Foucault introduced his techniques as an alternative form of technique in the humanities. Genealogizing his techniques from ancient Greece to modern times, he introduces hermeneutics as the most advanced and sophisticated form of his technologies. By applying its hermeneutics to itself, the modern subject exposes and interprets the flow of thoughts, inner secrets, and the most hidden layers of his psychic realm to another great (symbolic) thing, as an open text. The subject is now controlled not only by the techniques of domination and domination, but also by the general field of public morality and culture through its hermeneutic practices. Literary modernism, on the other hand (twentieth-century avant-garde literary and artistic currents), contains aspects and symptoms that show considerable affinity with its hermeneutic symptom system. The symptomatology of modern literature suggests that its evolution from the age of classicism to the first half of the twentieth century is a process of moving towards introversion, self-referral, self-expression, self-reflection, and the exploration of the psychological realm to the deepest Its layers show. Symptoms that are all recognizable in their hermeneutic order. In general, the symptomatic reading of literary modernism shows that the basic hermeneutic symptoms are recognizable in this form of literature.

The present study is a kind of poststructuralist study of disease and its perception mechanisms that tries to formulate a form of theoretical and conceptual medical sociology. Here, with the help of some theoretical capacities of Foucault and Lacan, we tried to provide conceptual implications on the perception of disease and the processes of its formation. Foucault's theory of hermeneutics of the self, and the Lacanian concept of the symbolic, give different implications for the perception of disease and how it is formed; implications that despite the distinctions, are based on similar fundamental propositions. According to the ontological aspects of both thinkers, the body is a field of writing that is coded and encoded by symbolic signifiers. Therefore, the perception of disease is an analytical cognition resulting from the re-reading of the pathological symptoms on the body text. Reading is formed by intersecting body text with medical discourse and specialized knowledge as the overlay text. A final point is the recognition of the mechanism of intertextuality in the perception of disease, according to which the body text is interpreted as a priori and inclusive text by encountering medical discourse.

The word “hermeneutics” implies the idea that in humanities and social sciences, there is only one hermeneutic methodological approach, while there are various methodological hermeneutics approaches. In order to study the social life, hermeneutics uses two models i.e. hermeneutics of recovery andhermeneutics of suspicion. Traditional or recovery hermeneutics approach as a qualitative research method in social sciences, tries to acquire a first-hand knowledge from social actors, but contemporary or suspicion hermeneutics seeks to understand and penetrate to the flow of everyday self-understanding and reveal the reality and the right and bottom true meaning of social action. This paper, using documentary method, tries to highlight and introduce the suspicion hermeneutics as one of appropriate methods for social studies. Results indicate that suspicion hermeneutics claims that the understanding which traditional or recovery hermeneutics emphasizes on, is itself fundamentally flawed, and the understanding that comes with this type of hermeneutics is only a mask of the underlying reality. While from the point of view of suspicion hermeneutics, the suitable goal for the social sciences is influencing the flow of everyday self-awareness and revealing the truth and meaning of social action, which has a close relationship with social sciences scholars’ emphasis on the fluidity of everyday life.

This article aimes to examine the process of text reading and understanding, based on the concept of implied reader, for the definition of which, we have synthesized herein the seemingly antithetical methods of ‘authorial’ and ‘reader-oriented’ criticism. Of this definition, we have taken benefit against rhetorical hermeneutics. Adopting such an anti-objectivist approach, we’ve taken the text as nothing but a ground for the fusion of authorial horizon with that of the readership, and the implied reader, as a theoretical construct drawn out of rules and regulations most prevalent in story telling and reading. The ideal reader as such, does not denote any specific referent, though may duly bind different kinds of over-reading. In the end, we have come to the conclusion that by pulling together the rubrics of story reading under the cover term ‘implied reader’, the exaggerated discordance usually held between intentionalist and reader-response critics would be resolved in favor of an explication more attentive to the synergistic nature of meaning assignment to a text.

Robert Gleave, one of the contemporary orientalists, in his article “Early Shii Hermeneutics: Some Exegetical Techniques Attributed to the Shii Imams” has used an explanatory-descriptive approach to study the exegetical news which belong to the hermeneutic period of the absolute authority of Imam in the interpretation of the Qur’an. The outcomes of the fixation of this hermeneutics in the first three centuries of Shiite history include: failure to present Imam’s semantic justification, failure to refer to any specific exegetical theory, and preference for the provided meaning by Imam in case of conflict. In comparison with the principles of this hermeneutics, considering the presence of Imam, any other kind of hermeneutic theoryis useless. Moreover, believing in the infallibility of Imam does not leave place for the need of other exegetical theories which may lead to another special meaning. Gleave has reached these outcomes through analyzing the exegetical hadiths which are available in early Shiite hadith sources. Ha has made an effort to apply stylistic and textual analysis methods in order to explore exegetical techniques used in exegetical hadiths so that he could put the hypothesis of Shiite Imams’ having a hermeneutic theory to the test. His article comes to the conclusion that there are not enough evidences available to prove the integrity of the Shiite Imams’ Qur’anic hermeneutics. The author of this article is going to criticize and evaluate Robert Gleave’s point of views which are pointed out in his essay. The author’s approach is critical-analytic; therefore, he firstly writes Robert Gleave’s opinions and then criticizes them in three parts of content, form, and method.

Human phenomena are significant and all The impacts of humans, can carry meaning. These meanings are cultural structures. Understanding of these meanings is the task of cultural sociology. The main question in this paper is what is cultural meaning of computer - As one of the newest and most powerful technological inventions of the modern age - from the perspective of Jeffrey Alexander? This study seeks to determine the cultural meaning of computer with knowledge and method of cultural sociology; also we try to achieve symbols, codes and narratives about computer according to Alexander.
According to Alexander, computers were recognized as good symbol since it’s entry into the west public arena and were presented by narratives such as salvation narrative, eschatological narrative and apocalyptic narrative. But gradually, the good times ended and the dark side of the computer crash on human and romantic story with computer showed it’s pathological aspects. Gradually the cultural meaning of computer was going to be different in social life in the West andeven were coded as an aspect of evil. Population gradually saw the computers as unholy ruin. Computers became the Frankenstein monster in the West.

In this paper, we are intended to study the phenomenological comments of Kaputo about religion. Thus, we first review his theoretical concepts, the most important of which are phenomenological approach of Heidegger and Levinas. He, in his approach, claiming to the elimination of all forms of metaphysics and consequently absolute concepts in religion studies, in order to gain access to the entity of religion, seeks to remove the subject in religious knowledge and resorts to the Phenomenological approach of Levinas and Heidegger's ontological approach. Eventually, the fact that post-modern theological approaches should not be considered apart from post-modern philosophy of recent century, as well as the fact that this field highly gives insight to one's religious studies, correlate to his connection of post- modernism and related ideas, and also the extent to which these approaches prove their claims, is related to such proportions and it understood with frame of such relation.

Critical hermeneutics is rooted in philosophy of knowledge, in general, and in the methodology of human sciences, in particular. This approach is methodologically considered as a qualitative study with the aim of achieving internal understanding in various fields such as linguistic, longitudinal and experimental sciences. Jürgen Habermas, one of the precursors of Frankfurt School, is the pioneer of this method. In 1981, he published one of his best works entitled “Communicative Interaction Theory”, and added the symbolic aspects of social interaction to Frankfurt critical theory. Thus, critical hermeneutics does not pursue a “unifying answer”; rather it seeks to portray the social phenomena that are derived through discourse. Discourse, as a means of obtaining data, is used in critical hermeneutics and as Habermas posited, the essential prerequisite for discourse is to provide space devoid of any trace of power. In this qualitative study, the researchers conducted in-depth interviews with individuals, and by transcribing the interviews, converted the phenomenon into text. These texts constitute the research data of the study. Then, the researchers interpreted the textual form of the phenomena and represented the obtained results in several limited themes, each of which is further split into certain limited categories. Since the main advantage of critical hermeneutics is developing and reorienting the existing interpretative approaches to the study of management, this paper attempts to examine this approach as a qualitative research method in organization and management studies, and represent its process and key features.

The phenomenon of Sanandaj Traditional Bazaar is a complete and complex set of economic, cultural and social activities. A reasonable harmony has gradually developed between the various aspects of the Bazaar and its architecture in spite of all these complexities. Thus it seems that this phenomenon involves valuable but hidden structures, whose understanding is possible only in a constructive interaction with the space, its users and the shopkeepers. The purpose of this study is to explain the Sanandaj Traditional Bazaar phenomenon as reflected in the experiences of the users and shopkeepers through a phenomenological viewpoint and by relying on the views of philosophers such as Gadamer and Heidegger. The research method is phenomenological hermeneutics, and depth semistructured interviews with eleven shopkeepers and users were conducted in this study. Finally, nineteen new semantic horizons of Sanandaj Traditional Bazaar emerged. The violation of the main passage by the shopkeepers as an authentic behavior, the communicational function of Bazaar, the combination of the concept of Sanandaj Traditional Bazaar with the historic event of the construction of Enghelab Street, the comfort and intimacy in communications within the Bazaar and incomprehensible natural passage of time in the Bazaar due to the physical structure of the Bazaar, are the main results of this paper.

Dependence of humanities and social studies and research on methodological patterns has become a requirement in the field of humanities. Various influential schools، beliefs، and thinkers in the field are studying and researching with this concern in mind. One of these methodological patterns is the qualitative interpretative method and hermeneutics method in particular. This method، which is divided into several kinds and types، has found many advocates and believers in social and humanities، and even religious and doctrinal، studies. In the intellectual-epistemic environment of Iran، too، some authors have proposed the application of this method in religious and theological studies، and، of course، have encountered many scientific-epistemic controversies and challenges in the course. In this paper، while explaining the evidence of philosophical hermeneutics، a critical view of this method will be presented. Philosophical hermeneutics has been criticized from two perspectives which include intra-hermeneutic and extra-hermeneutic criticism. Intra- hermeneutic criticism refers to the controversy set forth by some beliefs and individuals that support hermeneutics. Extra-hermeneutics criticism is the explanations of philosophical hermeneutics objections from the point of view of the currents and individuals who have evaluated this method outside the framework of hermeneutics.

Globalization is a phenomenon that has had significant impacts on our today’s lives، so that we can rightly name the modern era as “globalization era”. In this age، concepts such as freedom، democracy، and human rights have found a global approach and given the predominance of western and liberal democrat thought in the current era، these concepts have been defined from a liberal democrat perspective and any new interpretation and reading of these concepts offered by “others” is rejected. This has made some theoreticians consistently regard globalization as synonymous with globalism and try to impose their own specific interpretation and definition of globalization. The main question of this paper is” What does globalization mean based on the philosophical hermeneutics approach?” Answering this question based on the hypothesis that “based on philosophical hermeneutics approach، globalization is a platform that other global players can apply their novel interpretations and readings of the concepts related to globalization based on their assumptions، traditions، beliefs، cultural conditions and historical roots”، a descriptive- analytical method based on hermeneutics theory was selected to find an appropriate answer to the research question. The related topics were discussed and analyzed and the two approaches of philosophical and methodological hermeneutics were compared and these two were contrasted with the two concepts of globalization and globalism to assess the existing challenges between Iran and the west over different understandings of the concepts related to globalization era

In response to deficiencies of sociological theories of culture, Jeffrey Alexander, has shaped ‘Strong program’ in ‘Cultural Sociology’. One of these deficiencies was ambiguity in conceptualizations of culture. Ambiguity, although reduce to the dual (literary & social) perception of culture, but underlying problem, in fact, was ambiguousness of explanatory status of culture. By maintaining a causal role for culture, Cultural Sociology tries to give a special and distinct status to this concept. This idea can give further explanatory power to the sociological theories of culture. Such an approach demands using rich conceptual resource of literary theory – from Aristotle to Fry and Brooks- in the sociological theories of culture. ‘Strong program’ tries to provide such a possibility.

Today، there is a plethora of literature on the process of accelerating growth of science and technology in Iran. Assuming technology as a social construct of modern society، and in the light of Ricoeurian hermeneutic approach، this paper aims، first، to show the resemblance of the current discursive relationship between the Iranian society and technology to a «discourse of faith» and، second to explain how this discourse has roots in the preceding one which can be considered as a «discourse of suspicion». To do so، the paper first، builds a conceptual model based on the Ricoeurian theory of interpretation، where، by analogy، modern technology is compared to the text and the user of the technology as its reader. Then، it introduces two episodes of relationship between technology and its Iranian users in the public policy of the post-revolutionary era: distanciation and appropriation. It concludes that the current growth of scientific endeavors serves as the material base for an Iranian discourse of techno-nationalism; a new self-identification which motivates the elites to develop new bases for national self-esteem.

Internet and other modern communication technologies have affected all aspects of the gathering, combining, and transforming knowledge, especially in scientific-educational and research organizations. These processes are parts of the whole intellectual capital in any organization. Intellectual capital is the hidden and intangible property which is oriented toward organizational goals. In the present study, I attempt to reflect on the affects internet has on some particular dimensions of intellectual capital, namely the human and the communicational, in Iran’s universities. According to the theoretical basis, it is shown that internet usage is an important factor in developing organizational intellectual capital (here, in the universities). Results show that human and communicational capitals are differently distributed in various universities. On the other hand, internet accessibility and consumption (type and quantity), as the independent variables of the study, have meaningful affects on human and communicational capitals in all universities. Furthermore, it is noteworthy to say that there are some other factors, as the ranking of the university, department, educational level (for students), and degree (for faculty members), and gender, which intervene in the process. Results show that internet usage, besides other factors as age, gender, marital status, could guide in explanation of the human and communicational capitals’ changes in the universities.

The main thrust of the present article is to shed light on the concept of hermeneutics and the field of its activities. It is a new school in the Western thought, whose history goes back to the religious reformations and enlightenment eras. This school has developed in recent decades and has gained a special philosophical status on the side of epistemology, analytical philosophy and aesthetics.In the present study, the hermeneutical schools are discussed in three parts. In the second part of the article, Imam Khomeini’s interpretative viewpoints are discussed and besides comparing the viewpoints of Imam Khomeini with hermeneutics experts some of the viewpoints of the contemporary thinkers are also discussed.