解释的真与真的解释——利科的文本与解释理论初探
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[9] Paul Ricoeur, "What is a Text?" p. 46
[10] Paul Ricoeur, ibid, p. 47.
[11] Paul Ricoeur, "Metaphor and the Central Problem of Hermeneutics", in Hermeneutics and The Human Sciences --Essays on Language, Action and Interpretation, p. 165.
[12] Wilhelm Dilthey, Gesammelte Schriften, V, 144; Also see Richard E. Palmer, Hermeneutics -- Interpretation Theory in Schleiermacher, Dilthey, Heidegger, and Gadamer, (Evanston: Northwestern University Press, 1969), p. 105.
[13] Wilhelm Dilthey, "The Understanding of Other Persons and Their Life-Expressions," p. 221-222.
[14] Paul Ricoeur, "What Is a Text?" p. 50.
[15] H.G. Gadamer, Truth and Method , p. 240-41.
[16] Paul Ricoeur, "What Is a Text?" p. 51
[17] Paul Ricoeur, "The Task of Hermeneutics" in Heidegger & Modern Philosophy, ed. Michael Murray (New Haven and London: Yale University Press,1978), p. 424.
[18] Paul Ricoeur, "What Is a Text?" p. 57. 还应当指出的是,利科并不满意海德格尔。他同意海德格尔关于传统的认识论问题只有在新的存在论基础上才有可能得到正确的理解和把握的说法。但是,海德格尔只是空口许诺而已。在利科看来,当海德格尔退回到存在论基础之后,“就未能再从存在论返回到有关人文科学身份的认识论问题
[9] Paul Ricoeur, "What is a Text?" p. 46
[10] Paul Ricoeur, ibid, p. 47.
[11] Paul Ricoeur, "Metaphor and the Central Problem of Hermeneutics", in Hermeneutics and The Human Sciences --Essays on Language, Action and Interpretation, p. 165.
[12] Wilhelm Dilthey, Gesammelte Schriften, V, 144; Also see Richard E. Palmer, Hermeneutics -- Interpretation Theory in Schleiermacher, Dilthey, Heidegger, and Gadamer, (Evanston: Northwestern University Press, 1969), p. 105.
[13] Wilhelm Dilthey, "The Understanding of Other Persons and Their Life-Expressions," p. 221-222.
[14] Paul Ricoeur, "What Is a Text?" p. 50.
[15] H.G. Gadamer, Truth and Method , p. 240-41.
[16] Paul Ricoeur, "What Is a Text?" p. 51
[17] Paul Ricoeur, "The Task of Hermeneutics" in Heidegger & Modern Philosophy, ed. Michael Murray (New Haven and London: Yale University Press,1978), p. 424.
[18] Paul Ricoeur, "What Is a Text?" p. 57. 还应当指出的是,利科并不满意海德格尔。他同意海德格尔关于传统的认识论问题只有在新的存在论基础上才有可能得到正确的理解和把握的说法。但是,海德格尔只是空口许诺而已。在利科看来,当海德格尔退回到存在论基础之后,“就未能再从存在论返回到有关人文科学身份的认识论问题
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