Литературно-художественное произведение: онтология понимания
The article in question considers all stages of “life” of a work of verbal art, from nascency to perception, from the point of view of the hermeneutical approach to understanding, at the same time the latter is separated from interpretation. Considerable attention is devoted to the dialectics of interrelation between the objective and the subjective in literature, to the analysis of the dialogic character of understanding, as well as to the influence of language on the author’s thought. Widely spread pessimism regarding the possibility of understanding is jettisoned; on the other hand, the superficial, interpretive approach to understanding is also rejected. Aspiration for attaining genuine understanding, attempts to break through the thick crust of obstacles (and yet not yielding to any “mystical” temptation!) are emphasised and encouraged for their high moral significance.
Article contains analysis of the decisions of the European Court of Human Rights on freedom of expression, in which the Court had to balance public interest against the protection of commercial structures from unfair competition or injury to their business reputation.
The article shows the importance of philosophy Ricker for theoretical sociology. Perspectives of sociology associated with a combination of theories and theories of action events. Action theory developed in sociology and theory of events is not. Ricoeur philosophy - one of the possible intellectual resources in order to change this situation.
The paper treats the issue of identity of the ego, which constitutes the central problem of personology. The skeptical approach to this problem, which sees it as not being subject to be resolved by means of science, began with D. Hume's work. Contemporary personologists (P. Ricoeur and others) approach this problem through study of culture, which imparts the ego with «narrative identity». Cultural historic psychology is a «Bridge of interpretations», upon which philosophy of culture meets psychology, and psychological data associated with «personality» are interpreted on the basis of some specific cultural philosophic theory. The «conflict of interpretations» plays and essential role in personology, which participates in the processes of emergence and overcoming of the cultural crisis. Philosophical and methodological problems that define the near term perspective development of personology are formulated: whether there are any «ego invariants» that remain regardless of any possible cultural determination; whether the ego possesses any rigidity in relation to cultural determination and, if it does, what is the nature of this rigidity; whether ego identity is destroyed when cultural determination diminishes or ceases, etc.
In the book the issues of translation and interpretation are discussed by the worldwide leading scholars involved into translation.
The article deals with the interpretation of Faust in B. Purishev's works, titanism and inconsistency in his interpretation of the eternal image is highlighted.
Human communication is basically the exchange of information. How can this be realized? Each communicant proceeds from a subjective perception of an objective reality; however in order to exchange information relating to this reality communicants are obliged to coordinate their perceptions. Each of us entertains personal experiences based on individual impressions and associations. But communication presupposes the presence of a common experience and the possibility of the coordination of subjective perceptions. It is presumed that communicants share common experiences: this seems to be the natural premise of communication.
How is this possible? How can I be certain, for example, that my interlocutor understands the words in the same way I do? How can we correlate our understanding? It seems obvious that the necessary condition of communication is an agreement between the communicants. But how can this agreement be reached? Where is the initial point of the coordination of individual experience of different persons?
The present book deals with this and related questions. Special attention is given to the role of deixis in the process of communication and to the mechanisms of linguistic comprehension.
On the one hand, Gadamer's philosophical hermeneutics is admittedly the integrative part of the history of phenomenological movement. On the other hand, the hermeneutical subject area, as well as disciplinary self-awareness of hermeneutics, diverges considerably from that of the initial E. Husserl's phenomenological project. This fact serves as a motif for reconstruction of the intrinsic logic of the phenomenological movement. The aim of such reconstruction is to answer the following questions: What is the reason for including philosophical hermeneutics into phenomenological philosophy? What role does hermeneutics play in the history of the phenomenological movement? The interpretation of phenomenological subject area in terms of primordial phenomenality serves as a horizon for this reconstruction of the essential logic of phenomenological research. Such understanding of phenomenological philosophy focus has priority over conventional characteristics of phenomenological subject matter as a variety of phenomena accessible within special methodological attitude. It allows, first of all, to avoid fragmentation of the area of primordial, i.e. phenomenological phenomena and to minimize presuppositions. The totality of phenomenality blocks constructivism inherent to descriptive phenomenology and in consequence limits the application field of reflexive or methodological approaches. The process of disclosing or articulating primordial phenomenality can be described as phenomenologising. Eventually, phenomenology as an explicative method is regarded as the first part of the two-level process of phenomenologising. The second part of this process is the spontaneous self-disclosing of primordial phenomenality. The idea of two-level phenomenology (phenomenology as a method and as a spontaneous event) has been differently realised in Heidegger's and Gadamer's phenomenological-hermeneutical conceptions. From the very beginning Heidegger stands up for the performative, i.e. existential-practical understanding of phenomenological explication. According to him, phenomenology does not so much explicate phenomena but points at those areas and forms of experience where that explication occurs spontaneously. Still, Heidegger is oriented at the explication of static structures of these experiences (which he calls existentialities), which allows us to speak about rudimentary transcendentalism of his philosophical position. In his late works Heidegger emphasises the world-disclosing potency of ontic experiences. Gadamer develops this tendency considering various everyday experiences such as perception of art, participation in rituals, reading, and etc. to be areas of spontaneous phenomenologising.
The paper is focused on the study of reaction of italian literature critics on the publication of the Boris Pasternak's novel "Doctor Jivago". The analysys of the book ""Doctor Jivago", Pasternak, 1958, Italy" (published in Russian language in "Reka vremen", 2012, in Moscow) is given. The papers of italian writers, critics and historians of literature, who reacted immediately upon the publication of the novel (A. Moravia, I. Calvino, F.Fortini, C. Cassola, C. Salinari ecc.) are studied and analised.
In the article the patterns of the realization of emotional utterances in dialogic and monologic speech are described. The author pays special attention to the characteristic features of the speech of a speaker feeling psychic tension and to the compositional-pragmatic peculiarities of dialogic and monologic text.