Part One: the hermeneutics of modern religious education

Hermeneutical reflection on the nature, process, and scope of understanding tends to flourish whenever standard procedures of interpretation begin to falter. The contemporary study of religion is a case in point: conflicting results reflect a lack of consensus regarding appropriate methods of investigation. As a result, hermeneutics enjoys an increasingly significant role in religious and theological exploration. The discipline of religious education, despite constant wrestling with the ambiguity of religion, has not followed suit: it possesses no developed and sustained tradition of hermeneutical deliberation. This attempt to open up hermeneutical debate within the field of religious education begins by identifying romanticism, post‐modernism and critical realism as three key perspectives within contemporary hermeneutical theory (Bleicher, 1982; Jeanrond, 1994; Mueller‐Vollmer, 1986; Palmer, 1969; Thiselton, 1980, 1992). This article offers an account of the hermeneutics implicit in religious education from 1960 to the present, arguing that the subject has—at considerable cost to its integrity—drawn uncritically on the traditions of romanticism and post‐modernism. A second article will propose a critical theory for religious education rooted in the hermeneutics of critical realism.     

Bildung as an essential disposition in becoming a reflective practitioner: practical application of philosophical hermeneutics to second language teacher education

For a few decades, reflective practice has been employed in second language teacher education (SLTE) as ‘a means by which practitioners can develop a greater level of self-awareness about the nature and impact of their performance, an awareness that creates opportunities for professional growth and development’. Dewey, who initiated the concept of reflective thinking in teacher education, emphasized one’s attitudes toward engagement in reflective process. One such disposition is open-mindedness, ‘a willingness to entertain different perspectives… and acknowledgement of the limitations of one’s own perspectives’. Regarding this concept of open-mindedness, Gadamer, who established philosophical hermeneutics, provided profound insights by using the German word Bildung, which is often translated as education, culture, or self-cultivation. Through this concept, Gadamer emphasized not only one’s open and introspective disposition toward new experience but also one’s mode of being. This paper explores this notion of Bildung and examines its possible practical application to SLTE in combination with reflective practice. Referring to Grondin’s notion that education is to raise true questions, I will argue for the importance of nurturing Bildung of preservice second language teachers and of second language teacher educators.     

Adorno: Cultural Education and Resistance

In recent years, culture has become significantly politicized, or conspicuously de-politicized, in different parts of the UK, making its appearance in education policy of pivotal interest and ripe for critical attention. From the vantage point of Theodor Adorno’s work on the culture industry and his writings on the work of the teacher, I argue that cultural education is a site where something crucial and distinctive takes place. Within the Enlightenment tradition, critical self-reflection and resistance to heteronymous ways of thinking are core aims of education. Adorno’s contribution to an understanding of these aims leads us to consider the importance of ‘live contact with the warmth of things’ as essential to ethical and intellectual life. The kindly tolerance of the pluralist ideal is now being teased and goaded by acts of terror and widespread concern about personal and social security. At such an unstable juncture, an understanding of cultural education as an experience of ‘incorrigible plurality’ enriches and informs the beleaguered ideal of pluralism and points a way forward in troubled times.     

Hermeneutics and theory of mind

In contemporary philosophy and psychology there is an ongoing debate around the concept of theory of mind. Theory of mind concerns our ability to understand another person. The two approaches that dominate the debate are “Theory Theory” (TT) and “Simulation Theory” (ST). This paper explores the connection between theory of mind and hermeneutics. Although both speak of the nature of understanding, and the way we gain and organize our knowledge of others, certain aspects of Schleiermacher’s hermeneutics reflect a theory approach, long before TT itself was developed. In contrast, Dilthey’s hermeneutics reflects a simulation approach. In contrast to both of these approaches, I propose a contextual theory, as a parallel to Gadamer’s work in hermeneutics, and as a view that offers the basis for an important critique of both TT and ST.

Second Nature,Critical Theory and Hegel’s Phenomenology

ABSTRACT

While Hegel’s concept of second nature has now received substantial attention from commentators, relatively little has been said about the place of this concept in the Phenomenology of Spirit. This neglect is understandable, since Hegel does not explicitly use the phrase ‘second nature’ in this text. Nonetheless, several closely related phrases reveal the centrality of this concept to the Phenomenology’s structure. In this paper, I develop new interpretations of the figures ‘natural consciousness’, ‘natural notion’, and ‘inorganic nature’, in order to elucidate the distinctive concept of second nature at work in the Phenomenology. I will argue that this concept of second nature supplements the ‘official’ version, developed in the Encyclopedia, with an ‘unofficial’ version that prefigures its use in critical theory. At the same time, this reconstruction will allow us to see how the Phenomenology essentially documents spirit’s acquisition of a ‘second nature’.     

蔡元培在中国现代心理学史上的先驱地位与贡献

本文较全面系统地论述了蔡元培在中国现代心理学史上的先驱地位与贡献：留德跟冯特学习实验心理学,奠定了专业基础;扶持创建我国第一个心理实验室和第一个心理研究所,奠定了组织基础;关于心理学性质与方法之思想,提供了方法学基础;重视心理学在教育中的应用,推动了儿童与教育心理学的研究;文艺与美育心理之思想,开了我国现代文艺与美育心理学之先河;主张西方心理学与中国传统文化相结合,对心理学研究仍有指导意义。     

理解方法论视野中的读者与文本——加达默尔与方法论诠释学

Judging Gadamer’s theoretical stance is a complicated matter, and his ontological hermeneutics is usually regarded as a text-centered theory of understanding. Through an analysis of the phenomenological premises from which his theories take off, however, we can clearly see his reader-centric stance. On the basis of this stance some cease to seek for the original intention of the author or the original meaning of the text, which ineluctably leads to the ignorance of an understanding methodology. As far as people’s intentional understanding is concerned, however, the important as well as essential task is still that of striving for a certain kind of understanding that is relatively correct, with universally effective methodology as its necessary prerequisite. What is more, herein lies the significance of the epistemology of hermeneutics. This article aims to re-insert a sense of methodology after hermeneutics went through a period of ontological reflection, and hence clarify that it is of necessity that hermeneutics resumes its text-centric methodological stance. __________ Translated by Zhang Lin from Zhongguo shehui kexue 中国社会科学 (Social Sciences in China), 2008, (2): 42–53     

The Phenomenological Life-World Analysis and the Methodology of the Social Sciences

This Alfred Schutz Memorial Lecture discusses the relationship between the phenomenological life-world analysis and the methodology of the social sciences, which was the central motive of Schutz’s work. I have set two major goals in this lecture. The first is to scrutinize the postulate of adequacy, as this postulate is the most crucial of Schutz’s methodological postulates. Max Weber devised the postulate ‘adequacy of meaning’ in analogy to the postulate of ‘causal adequacy’ (a concept used in jurisprudence) and regarded both as complementary and, in the context of sociological analysis, critical. Schutz extracted the two postulates from the Neokantian epistemology, dismissed the concept of causality, and reduced Weber’s two postulates of adequacy into one, namely, the adequacy of meaning. I discuss the benefits and shortcomings of this reduction. A major problem, in my view, is that Schutz’s reformulation lost the empirical concern that was inherent in Weber’s ‘causal adequacy’. As a result, the models of economics (which shaped Schutz’s conception of social science) are considered to be adequate if they are ‘understandable’ to an everyday actor, even when they are based on the most unrealistic assumptions. To recapture Weber’s empirical orientation I recommend a more restrictive interpretation of the postulate of adequacy that links it to qualitative research and unfolds the critical potential of Schutz’s phenomenological life-world analysis. My second goal is to report on some current developments in German sociology in which a number of approaches explicitly refer to Schutz’s analysis of the life-world and attempt to pursue ‘adequate’ empirical research. This lecture focuses on three approaches: ethnophenomenology, life-world analytic ethnography, and social scientific hermeneutics.     

Front-line services,complexity, research and policy

The evidence-based culture of modern mental health policy and service delivery is being extended through funded efforts to accelerate implementation of research findings in practice settings. In this paper, we argue that this linear model of research and policy-making is profoundly ill adapted to the nature of practice realities and real-world policy-making processes. Both need to be re-conceptualised using the theoretical and practical resources deriving from modern complexity theory. A short case study illustrates the nature of ‘complexity’, the reframing of the notion of ‘evidence’ it implies and the different relationship between research, practice and policy that flows from this more attuned model of mental health and therapeutic processes.     

On ascetic practices and hermeneutical cycles

Sports reflection is rather locked into a binary view of narrow and broad internalists. Narrow internalists, or formalists, argue that sports are solely constituted by their rules: the ‘autotelic’ stance. Broad internalists, or interpretivists, on the other hand, reason that sport is more than just a lusory end in itself. This paper will revitalize reflection on sports as a locus of the human condition by breaking through this binary opposition. It will focus on the positive aspects of the concept of ‘agon’ (suffering, enduring). As an ‘agonal’ or competitive social practice, sport may be a means to a ‘heterotelic’ end that surpasses the concept of sport as self-referential play: seeking knowledge, understanding the human condition and cultivating virtue. As such, self-improvement through repetitive practice (‘askesis’) has always been a key theme of human existence. Our ‘ascetic planet’ is inhabited by individuals who are constantly and relentlessly training themselves for the better. This may be self-focused, but it may also have a broader scope: we train ourselves to become better humans, contributing to a just and sustainable society. Paradoxically, however, this will only work when we become aware of our exercises as forms of life that engage the practising person. A hermeneutics of endurance cycling can enrich our understanding of this sports activity as a form of asceticism. As such, it will elaborate a view on cycling as an upwardly oriented ‘spiral’ that can contribute not only to self-knowledge and self-improvement on the individual level (‘metanoia’), but also to an ‘ecosophical renaissance’ on the collective level.     

DONNA HARAWAY'S METATHEORY OF SCIENCE AND RELIGION: CYBORGS, TRICKSTER, AND HERMES

Abstract. This article is a close reading of two essays by Donna Haraway on feminist philosophy, the biophysical sciences, and critical social theory. Haraway's strong social constructionist approach to science is criticized by colleague Sandra Harding, resulting in an epistemological reconceptualization of objectivity by Haraway. Haraway's notion of “situated knowledges” provides a workable epistemology for all social and biophysical sciences, while inviting the reintegration of religions as critical conversation partners in an emancipatory hermeneutics of nature, culture, and technology.     

Resilience in Scientific Research: Understanding How Natural Product Research Rebounded in an Adverse Situation

The recent declining rate in the discovery of new drugs has made natural product (NP) research—the traditional method of using living organisms to acquire drug candidates—regain its importance, despite the fact that it was once regarded as an obsolete method in the face of the exalted expectations about emerging new approaches since the 1990s. The concept of ‘resilience’ in scientific research provides a clue for understanding the dynamism of this rebound in research. Four elements may be highlighted in the context of microbial NP research in Japan: first, ‘institutional precondition’ is essential in the sense that the research must be rooted in an institutional complex involving academia, drug companies, and national policies. Second, the dual nature of the ‘attack from rival innovations’ including semiotic labeling and technical advances is examined. Third, four approaches to NP research are observed as responses to such challenges: (1) reevaluating the naturalness of NPs; (2) adopting various technical elements from their rivals; (3) shifting the emphasis from the practical pursuit of drug candidates to biological research using bioprobes; and (4) examining the uneven degree of resilience between academia and industry. Fourth and finally, NPs are viewed as an icon of cultural practice. This view may eventually open the door to questions about the meaning of ‘tradition’ in the context of general contemporary scientific research.     

Examining the link between institutional and community violence: Toward a new cultural paradigm

New explanations of cultural processes are sought, in part, because existing hypotheses are at odds with new wave contemporary empirical findings. Namely, a growing body of scholarship calls into question the “racial invariance” hypothesis proposed by Sampson and Wilson (1995), particularly as it applies to Latinos. Based on these findings, it stands to reason that culture, in addition to structure, may be a property of communities that helps to explain racial/ethnic involvement in crime. This article explores the link between institutional and community violence, and then compares traditional perspectives on the influence of culture on violence (e.g. Wolfgang and Ferracuti’s subculture of violence) with newer, more dynamic conceptualizations of the cultural influence of violence in both institutional and community settings (e.g. Sampson and Bean’s relational theory of culture). The authors consider how both institutional and community violence may be explained using a new cultural paradigm, which moves beyond traditional views of “culture as values” to a new relational theory of “culture in action”. They present a model for understanding, and researching, culture that is based on the notion that value systems in institutions and neighborhoods influence one another. Offering examples from recent research on prison culture, they examine the key dimensions of this new cultural paradigm, which describes culture as “intersubjective, performative, cognitive, relational, and world-making”. The authors conclude that further examination of the reciprocal relationship between institutional and community culture is needed before we can begin to consider the policy implications of the “culture in action” paradigm.     

Mind knowledge in infancy: The emergence of intentional communication

When and how infants and young children start to understand that persons are entities different from ‘non-persons ’ is the central issue addressed in this paper. A critical examination is presented of empirical research inspired by the ‘theory of mind ’ approach and relative to the knowledge about the mind exhibited by pre-school children (2–5 years of age). In considering what kind of psychological knowledge pre-linguistic children may acquire, it is argued that the most significant developmental phenomenon is the grasp of the concept of intentional communication, as distinct from both agency and instrumentality. Intentional communication, so defined, implies the capacity to represent and influence the other person's attentional state about aspects of the world, and at the same time to represent the other person as capable of understanding one's communicative intentions.     

Hermeneutics and Religious Understanding Part Two: towards a critical theory for religious education

The previous article offered an account of the hermeneutics implicit in religious education from 1960 to the present. It was suggested that an uncritical reliance on the traditions of romanticism and postmodernism serves to impair the emergence of religious literacy. Here an attempt is made to plot the contours of a critical hermeneutical theory for religious education, drawing on the resources of linguistic hermeneutical theory provided by the critical realism of Gadamer and Habermas.     

‘Joining into God's breath’: travail of the negative as a connection between mysticism and political activism

This essay argues that a negative hermeneutics, i.e., a hermeneutics that takes its starting point from the experience of gaps, failures, and limits, is a suitable lens for the study of mysticism. It uses the concept of travail of the negative, which focuses on the dynamics of a continuous ‘unsaying’ and ‘subverting’ of traditional expressions of faith and religious practice, to explore the connection between aspects of practical and theoretical negativity in mystical expressions. It suggests that this approach to mystical theology makes an important contribution to the wider theological discourse and encourages theology to take the fundamental character of negation seriously.     

Ernst Cassirer as cultural scientist

The article investigates Cassirer’s developing interest in the cultural sciences to display how his Philosophy of Symbolic Forms constitutes a philosophy of culture. The core concept in such a philosophy of culture is the symbolic formation that both possesses a structured-structuring dimension and appears as an historical process in which culture shows itself as a temporal creation. The philosophy of culture displays ‘life in meaning’, that is reality as it exhibits human reality manifested in and through the medium of linguistic, artistic, religious, scientific “and so on” action and behaviour. This reality, therefore, is mediation between culture and nature through human spirit. Cassirer’s philosophy of culture connects back to Kant’s transcendental idealism by emphasizing that any concept of reality establishes itself through a modalization of reality, e.g. that reality constitutes itself in the mode of interpretation. This makes the basis for Cassirer’s characteristic understanding of hermeneutics where cultural development is regarded as drama.     

How much is too much? Understanding the role and function of violence and its manifestation in the consulting room: intensive psychotherapy with a latency-aged boy

The aim of this article is to explore and lend meaning to the role and function of violence in children, in particular boys, who have had disturbing and traumatic early experiences. Psychoanalytic thinking about the role and function of violence, as well as its impact and management in the consulting room, will be central features of this exploration. In a research project involving a single case study, a number of clinical concepts emerged that have potential ramifications for child psychotherapists working with children exhibiting violent and challenging behaviour. The clinical concepts emerged via the application of grounded theory research methodology to clinical data and contribute to the thinking and theory of Meltzer’s use of ‘temperature and distance’ as a means of understanding and regulating emotional states in the therapeutic setting. ‘Time’ and ‘space’ were additional clinical concepts that emerged. These four concepts are considered crucial elements in providing the child psychotherapist with the means to apply transformative and modifying processes to the un-processed and raw externalisation of primitive, violent impulses.