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• W28920942 abstract "The first section of this two-part document, The Hermeneutic Struggle: A Teaching Method, explores the author's pedagogical explanation of a hermeneutic approach to teaching philosophy. According to the article, the teacher should come to the classroom and be able to approach the subject matter from the perspective of the beginner, yet, at the same time, possess the education and experience of a mature mind. Through a reflective method, the teacher should develop a connection with the student as a learner, and aid the student in clearing away obfuscation so as to have a greater possession of the meaning of the text. Ultimately, the students gain a personal, holistic understanding of the text through interpretation of its parts and vice versa. In Part 2 of this document, Is Hermeneutics?, the author cites the work of Wilhelm Dilthey, a Nineteenth-Century European hermeneutic philosopher. Central to Dilthey's theory is that human subjectivity, born out of living and learning in one's own time and place, affects one's ability to interpret events, arts, aesthetics, ethics, and culture. Once students understand that their perceptions will forever be colored by intrinsic sensibilities, they may set out to directly interpret the world. A summary of Dilthey's three parts of hermeneutics--experience, expression, and understanding--are included. (AF) Reproductions supplied by EDRS are the best that can be made from the original document. U.S. DEPARTMENT OF EDUCATION Office of Educational Research and Improvement EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) This document has been reproduced as received from the person or organization originating it. Minor changes have been made to improve reproduction quality. Points of view or opinions stated in this document do not necessarily represent official OERI position or policy. The Hermeneutic Struggle: A Teaching Method Robert E. Doud Pasadena City College PERMISSION TO REPRODUCE AND DISSEMINATE THIS MATERIAL HAS BEEN GRANTED BY TO THE EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) 1 Cajole, seduce, shock, explain, tease, tempt, exhort, plead all of these terms describe kr) o my teaching methods on any given day. I pass out study guides and breakdowns of topics. I draw diagrams of the blackboard and question students on what they have read. Sometimes I pretend they have read what they have not read, proceed as if they have read it, and then back up and summarize for them what they should have read. My quintessential method, however, is to read the text, which is always the writing of a great philosopher, and to struggle with myself to make out what the meaning of the text is. I try to pick out key parts of the text, ones that indicate in some way what the text as a whole is about. I explain to students that piecing together the parts of the text will tell them what the text as a whole is all about. What I say, and what my notes say, are just aids for their own minds as the students come to grips with the text of a great philosopher. They will never have a perfect understanding of the text, nor can I offer them a perfect understanding of any text, but together, we approach whatever meaning is there. The approach is humble and plodding, piling up whatever we can in the way of an understanding of the parts of the text. As we do this, we receive an intuition or a hunch, as to what the text as a whole is all about. We try to express this in words, and then we read some more text and test our hunch, see if it is correct. We try to talk about the text and stay focused on it, yet we are looking for elements in the text that express what the philosopher and the philosophy as a whole is all about. In a text about Sartre Existentialism Is A Humanism we wrestle with the terms anguish, forlornness, and despair. What did Sartre mean by these terms? 0 How do they shed light on one another? How can discussion of one of these terms lead to 0 0 an understanding of existentialism as such? Is this a philosophy of action or of quietism? How can anguish, forlornness, and despair lead to optimistic toughness and action? How can the individualism of the existentialist lead to engagement and involvement with others? Is Sartre inconsistent on this last point? 2 BEST COPY AVAILABLE These questions arise out of the text, and, as the text is discussed, they melt back into the text. Students know they will have to write an essay on this material on their next test. The task for them is to penetrate the reading, make sense of it anyway they can and show understanding of several of its parts in whatever way they organize their essay into something with completeness and integrity. Arguments are important, we point them out or pause over them as we go, but arguments are not of primary importance. Of first importance is the text itself, and its understanding in terms of its parts and the relation of wholeness in which they stand. Interpretation and understanding go together. The whole interprets the parts, and the parts interpret the whole. This is sometimes called the hermeneutic circle. All understanding is the interpretation of something to ourselves. We take objective date given to us in the world and we absorb it according to our own subjectivity. There is no objective knowledge without subjective reference. We also check our subjective impressions against the emergent picture of objectivity as it unfolds before us. We can call this method either phenomenology or hermeneutics. The community college teacher possesses the art of approaching a subject matter from the point of view of the beginner. He or she is able to enter into the psychological situation of one encountering a subject for the first time. This knack of knowing where to start is a fruit born of love. The teacher has a sympathy with and an affinity for the student. There is a loving identification with the learner and student; the teacher in the community college has never stopped being a student, a learner, and a beginner. There is an elemental connection with the student in the first phases of discovering what it is to be a learner in a given subject area. It is as if the teacher sees reality just as the beginner sees it, with all the innocence of a first encounter, and yet, with the maturity of comprehension and penetration that the cultivated mind possesses. There is the virtual naivete of the beginning learner and the experience of knowing over and over again how this beginning is made and how it is gradually deepened into mature knowledge. There is a double wisdom in teaching: that of" @default.
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• W28920942 title "The Hermeneutic Struggle: A Teaching Method." @default.
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