The Fragility of Freedom Gadamerian

Freedom of freedom Gadamerian Abstract: This article describes the nature of freedom in Hang-Georg Gadamer's interpretive studies. It focuses on the last part of Wahrheit and Methode and suggests the hypothesis that Gadamer's understanding model comes from his special possession of the concept of Plato which constitutes a passive interpretation of understanding, the purpose of loss. Described Activities Creative Free Quality I believe that, to a certain extent, the purpose of understanding is expressed as a direct revelation of truth, and that the subject of interpretation is reduced to recognizing the truth rather than creativity.

This paper provides a methodological review of the relevance of the historic Jesus scholarship to Christian theology. The first is a critical review of how Jesus scholars use the philosophy of Gadamerian and the concept of Wirkungsgeschichte (effect history). I will explain the strengths of the interpretive framework of the history of Jesus' research. On the other hand, since attention to the history of effectiveness is seen as a matter of time and space among the events described in the Gospels, this recognition is balanced by emphasizing the limits of Gadamerian paradigm to Christian's hope Is taken. After that we present suggestions on how to incorporate Gadamer's interpretation into a larger research framework. This will help fill the gap between the historic Jesus scholarship and the doctrine of the critical historical research confession.

People with worry: Revaluation of culture / Authorization of Hezekiah's prayer (2 Kings 37: 14 - 19 / Isaiah 37: 14 - 20)

Although philosophical interpretation after Gadamel can take various forms, it can be said that it started from the work of Emilio Betty. Betti found epistemological relativism seen in Gadamer's philosophical interpretation, returned to general interpretation of Schleiermacher and Dilthey and resisted the tendency of ontological turns (Pinton 1972, 1973). . Betty is a legal theorist who attempts to turn interpretation projects back to interpretation without involving human beings. Betty believes and asks for objective understanding and objective interpretation and at the same time emphasizes that the text reflects human intentions. Therefore, he believes that by copying the original creative process, it can be said that the idea of ​​text authors can determine the meaning of the text. Betty believes in the autonomy of text (Bleicher 1980: 58). (Bleicher 1980: 28-29)

Susan - Judith Hoffman believes that Gadamer's interpretation further promotes the goal of feminism and can be understood as a form of feminist theory. With emphasis on Gadamer's argument about the importance of the difference, as a concept of comprehensive dialogue, his explanation of prejudice as a condition of understanding must always be temporary, and explanation of his tradition It is reflected by us. What is changed, and his story Hoffman believes that Gadamer's philosophical interpretation is consistent with the feminist theory, since it "reverses the wrong universalism of natural science as a privilege model of human understanding" (Ibid.: 81). . In this process, Gadamer's interpretation constitutes a feminist theory with two important aspects. : 82)