2
عمومی::
علم تأویل(هرمنوتیک)، علم تأویل(هرمنوتیک)
• Hermeneutic
• Reading places, landscapes, and buildings as texts (includes semiotic, post‐structural, deconstructionist, and hermeneutic modes)
• Hermeneutics of landscapes, places, and artifactual texts (buildings, art works, tools, decorative objects, etc.)
A significant divergence in phenomenological practice emerges out of original debates between Husserl, the founder of phenomenology, and later hermeneutic (i.e. interpretive) philosophers such as Heidegger.
■Hermeneutic phenomenology.،• Hermeneutic
• Reading places, landscapes, and buildings as texts (includes semiotic, post‐structural, deconstructionist, and hermeneutic modes)
• Hermeneutics of landscapes, places, and artifactual texts (buildings, art works, tools, decorative objects, etc.)
A significant divergence in phenomenological practice emerges out of original debates between Husserl, the founder of phenomenology, and later hermeneutic (i.e. interpretive) philosophers such as Heidegger.
■Hermeneutic phenomenology.
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3
فلسفه::
هرمونتیک
Similarly, the time-old questions surrounding the applicability of OT knowledge has resurfaced as a result of new philosophical developments in hermeneutics (such as the emergence of neo-Aristotelianism-see MacIntyre 1985; Toulmin 1990; Tsoukas and Cummings 1997), pragmatism (Wicks and Freeman 1998), critical theory and postmodern philosophy (Alvesson and Deetz 1996; Gergen and Thatchenkery 1998; Alvesson and Willmott 1992).
Espousing a hermeneutical model of knowledge, Numagami points out that OT knowledge should aim at producing explanations (re-descriptions) of organizational phenomena which must include references to actors' meanings and conceptual schemata, for it is only then that we as researchers understand what generates the regularities we have noticed.
In other words, a hermeneutical model of knowledge does not pretend to be able to offer practitioners universal generalizations and invariant laws, since such knowledge is logically impossible to be attained.
By re-entering the world of practitioners hermeneutically, OT knowledge may connect with practitioners' concrete experiences, thus inviting them to reflect on their circumstances in novel ways (Tsoukas and Knudsen 2002: 432).
Hermeneutically conceived, OT knowledge does not tell practitioners how things universally are, but how they locally become.
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