Ethics In The Light Of Hermeneutical Philosophy

The hermeneutic turn of philosophy, initiated by Dilthey and Heidegger, led to a reevaluation of understanding of the classical disciplines of philosophy, from ontology and epistemology to aesthetics and ethics. The cognitive importance of these disciplines have been relativized to the cultural conditions in which they operate. With regard to ethics, it does not lead to the creation of some new "hermeneutic ethics," but to the hermeneutic approach to ethics which underlines the value of existing morality and reduces the pretensions of philosophical ethics to universal validity. This book presents it on the ground of a solid and innovatory analysis of ethical considerations of Schleiermacher, Nietzsche, Dilthey, Heidegger, Gadamer, Ricoeur, and Guenter Abel. (Series: Philosophy: Research and Science / Philosophie: Forschung und Wissenschaft, Vol. 46) [Subject: Philosophy, Religious Studies, Ethics]

he Ways of Power advances a hermeneutical conception of ethics, one oriented particularly toward questions of power and the critique of power in the aftermath of foundationalism. Bringing into mutual interrogation such disparate traditions as hermeneutics, liberalism, critical theory and postmodernism, and such figures as Gadamer, Ricoeur, Habermas, Foucault, Nietzsche, and Artistotle, Fairfield argues that the principal question of ethics is no longer how to ground practices and judgments on a secure epistemological foundation. Rather, what is of importance is how normative discourses rooted in tradition and invested with power may adopt a critical posture toward these same conditions without generating an impossible circularity. Fairfield asserts that the practice of social criticism is ultimately inseparable from that of hermeneutic interpretation; critique is a matter of perceiving and understanding contexts of moral action in light of principles. In taking this view, Fairfield defends hermeneutics in particular, Gadamer's philosophical hermeneutics against the charge leveled at it by critical theorists in particular, J�rgen Habermas that hermeneutical philosophy's emphasis on historicity and finitude demonstrates an absence of critical perspective in reflecting upon tradition and the power operative within tradition. With this objection in mind, Fairfield embarks upon his project to formulate a hermeneutical ethics. Ethical criticism, he maintains, belongs to the universal practice that is the struggle for illumination and self-understanding, a practice ubiquitous in human existence and central to the task of fashioning a just order. The Ways of Power is unique in bringing together a myriad of philosophical voices and perspectives, not to continue a quest for moral certainty and objective grounds which is so often sought in contemporary society, but which Fairfield insists must be given up but to take seriously the need for rationality in moral and political discourse.

In the years shortly before and after the publication of his classic Truth and Method (1960), the eminent German philosopher Hans-Georg Gadamer returned often to questions surrounding religion and ethics. In this selection of writings from Gesammelte Werke that are here translated into English for the first time, Gadamer probes deeply into the hermeneutic significance of these subjects. Gadamer raises issues of importance to ethicists and theologians as well as students of language and literature. In such outstanding essays as "Kant and the Question of God," "Thinking as Redemption: Plotinus between Plato and Augustine," and "Friendship and Self-Knowledge: Reflections on the Role of Friendship in Greek Ethics," Gadamer discusses the nature of moral behavior, ethics as a form of knowing, and the hermeneutic task of mediating ethos and philosophical ethics with one another.

Paul Ricoeur (1913), prominent French philosopher, is one of the most versatile thinkers of our time. Moreover, he is known to be an extremely gifted lecturer, who is able to set forth ethical issues very lucidly. His erudition and profundity are also evident in the two texts that are central to this book, i.e. 'The Problem of the Foundation of Moral Philosophy' and 'Can Forgiveness Heal?' These lectures constitute a remarkable effort on the part of Ricoeur to find an original and more radical foundation of ethics than can be expressed in any law. He demonstrates quite convincingly why the law is not the primary category of ethics. He further deals with the question of what might be the evangelical orientation of ethics. Finally, he sheds light on the specific role of forgiveness. The two lectures by Ricoeur, which have been translated here from French into English, and to which an introduction and three multi-disciplinary commentaries have been added, not only elucidate a fundamental question in the field of ethics, but, in a more general sense, they are also fine examples of philosophical reasoning.

Matthew Foster develops a hermeneutical philosophy of practice, based on a critical reading of Hans-Georg Gadamer's works on ethics, his debates with Leo Strauss, and his commentaries on contemporary moral issues. Foster argues that Gadamer's philosophical hermeneutics can help clarify the nature of moral reason and support the establishment of specific moral norms. He demonstrates how Gadamer's hermeneutical principles can be extended to address the problems of moral relativism and ideology indigenous to the modern era.

This book offers an examination of Levinas’s philosophy of religion in light of his ethics and anthropology. It provides critical perspectives on Levinas by relating his work to that of Heidegger, Ricoeur, Rorty, Derrida and Vattimo. The focus of interpretation is the hermeneutics of kenosis: the subject’s ability to be open towards the other to the point where man can be seen as a place of God.

The Ethics of Time utilizes the resources of phenomenology and hermeneutics to explore this under-charted field of philosophical inquiry. Its rigorous analyses of such phenomena as waiting, memory, and the body are carried out phenomenologically, as it engages in a hermeneutical reading of such classical texts as Augustine's Confessions and Sophocles's Oedipus Rex, among others. The Ethics of Time takes seriously phenomenology's claim of a consciousness both constituting time and being constituted by time. This claim has some important implications for the “ethical” self or, rather, for the ways in which such a self informed by time, might come to understand anew the problems of imperfection and ethical goodness. Even though a strictly philosophical endeavour, this book engages knowledgeably and deftly with subjects across literature, theology and the arts and will be of interest to scholars throughout these disciplines.

Few topics have received broader attention within contemporary philosophy than that of responsibility. Theodore George makes a novel case for a distinctive sense of responsibility at stake in the hermeneutical experiences of understanding and interpretation.He argues for the significance of this hermeneutical responsibility in the context of our relations with things, animals and others, as well as political solidarity and the formation of solidarities through the arts, literature and translation.