. Hejwowski, K. (2009). Kognitywno-komunikacyjna teoria przekładu . Warszawa: Wydawnictwo Naukowe PWN. Hermans, T. (2009). Hermeneutics. In Routledge Encyclopedia of Translation Studies (pp. 130-132). Oxon & New York: Routledge. Hurtado Albir, A. (1996). La ense˜nanza de la traduccion directa ‘general.’ Obje- tivos de aprendizaje y metodologia. In A. Hurtado Albir (Ed.), La ense˜nanza de la traducción (pp. 31-55). Castellon: Universitat Jaume I. J¨a¨askel¨ainen, R. (1989). Translation Assignment in Professional Versus Non
References Beckett Samuel. 1984. Three conversations with Georges Duthuit. In Ruby Cohn (ed.), Disjecta: Miscellaneous writings and a dramatic fragment, 138-146. New York: Grove Press. Beckett, Samuel. 2006. Waiting for Godot. London: Faber and Faber. Beckett, Samuel. 2009. Three novels: Molloy, Malone dies, The Unnamable. New York: Grove/Atlantic. Gadamer, Hans-Georg. 1977. “Man and language” and “Aesthetics and hermeneutics”. In Philosophical hermeneutics, Trans. David E. Linge, 59-69, 95
Francisco Javier Lopez Frias and Xavier Gimeno Monfort
References Aggerholm, K. (2015). Talent Development, Existential Philosophy and Sport: on Becoming an Elite Athlete. New York: Routledge. D’Agostino, F. (1981). The Ethos of Games. Journal of the Philosophy of Sport, 8(1), 7-18. Gadamer, H.G. (1997). Truth and Method. New York: Seabury Press. Gallagher, S. (1992). Hermeneutics and Education. Albany: State University of New York Press. Heidegger, M. (2002). Towards the definition of philosophy with a transcript of the lecture
References Akindinova, T. (2013) Hermeneutics as a Method of Ecological Aesthetics. Vestnik of Leningrad state university, 3, vol.2, (pp. 76-87) Alekseev, V. (2002). Priroda i obshe’stvo. Etapy vzaimodeystviya. Nature and Society. The stages of Interrealations. Ecologiya i zhyzn’, 2. Retrieved February, 24, 2016 from Ecolife database on the World Wide Web http://www.ecolife.ru/jornal/echo/2002-2-1.shtml. Baldanov, S. (2006). Buryatskaya literatura v sovremennom sociokulturnom processe. In Buryatskaya literatura
Emanuele Isidori, Arno Müller and Sabri Kaya
Nowadays, in contemporary sports studies scarce attention is devoted to studying the referee and his/her functions in light of the philosophical and pedagogical approach. For this reason, the main aim of this study is to use a hermeneutical philosophic methodology to reflect on the role and functions of this figure, and to show his or her importance in preserving the intrinsic values of sport in front of youth and society. Starting with a historical analysis of the referee and the sport judge in ancient Greek athletics, this study will highlight how such this important figure has always been a key element of competitive sport. This study will demonstrate that refereeing is a practice that needs a specific set of hermeneutical skills and the development of complex pedagogical knowledge and ways of acting. It will also define the concept of “refereeing” in light of a pedagogical approach demonstrating that this practice is, fundamentally, a communicative action implying an ethical and hermeneutical dimension of the referee as a critical-reflective professional committed to enforcing sport’s rules and values. In conclusion, the study will stress the importance of looking at referees and sport judges not as a mere technicians and evaluators of performances in competitions but as educators whose specific knowledge must be developed in all of the courses for their training and education.
The article deals with Heidegger’s attitudes towards theology. Heidegger, stating that existential philosophy and theology are incompatible, advances a thesis of not objectivating poetic thinking. Whereas, Ricoeur’s biblical hermeneutics is based on his theory of metaphor. The lingual act here means the destruction of the old outlook for the sake of the new one. In this dramatic way cognition occurs as a meeting. The poetic thinking of the late Heidegger is also based on a meeting that covers both horizontal coexistence and vertical direction. The author raises the question whether the poetic thinking of the late Heidegger is not theological?
In this article, I point out the hermeneutical implications of the Philosophy of Jósef Tischner, a modern Polish philosopher. In his early writings, the author of the Ethics of Solidarity strongly criticized the claim of the historicity of understanding as developed in Heidegger’s Being and Time and Gadamer’s Truth and Method. Later, however, he dismissed his critical attitude and recognized in both, Heidegger’s and Gadamer’s concepts, an important source of inspiration for a new formulation of the question of the other. At the same time, he tried to stay true to the tradition of the Philosophy of Dialogue (M. Buber, F. Rosenzweig, E. Levinas) as well as to the transcendental method of asking for the last “conditions of possibility” elaborated by Husserl. Thus, in his late work, he took into account some aspects of the hermeneutic concepts of the historicity of understanding and at once fundamentally transformed their meaning. In the last part of my article, I compare his concept of the hierarchy of ideas and values, which determines human relationships, with Gadamer’s notion of prejudices and tradition.
Gravestones with Hebrew inscriptions are the most common class of Jewish monuments still present in such regions as Ukraine or Belarus. Epitaphs are related to various Biblical, Rabbinical, and liturgical texts. Despite that, the genre of Hebrew epitaphs seldom becomes an object of cultural or literary studies. In this paper, I show that a function of Hebrew epitaphs is to connect the ideal world of Hebrew sacred texts to the world of everyday life of a Jewish community. This is achieved at several levels. First, the necessary elements of an epitaph – name, date, and location marker – place the deceased person into a specific absolute context. Second, the epitaphs quote Biblical verses with the name of the person thus stressing his/her similarity to a Biblical character. Third, there is Hebrew/Yiddish orthography code-switching between the concepts found in the sacred books and those from the everyday world. Fourth, the epitaphs occupy an intermediate position between the professional and folk literature. Fifth, the epitaphs are also in between the canonical and folk religion. I analyze complex hermeneutic mechanisms of indirect quotations in the epitaphs and show that the methods of actualization of the sacred texts are similar to those of the Rabbinical literature. Furthermore, the dichotomy between the sacred and profane in the epitaphs is based upon the Rabbinical concept of the ‘Internal Jewish Bilingualism’ (Hebrew/Aramaic or Hebrew/Yiddish), which is parallel to the juxtaposition of the Written and Oral Torah.
Nelida Nedelcuţ and Lucian Ghişa
of Musical-Poetical Production in 5 tablouri cu umbre(le) by Constantin Rîpă. Proceedings international Musicology Congress 3-rd edition , 240-250. Timișoara: Editura Eurostampa. Papadima, L. (2006). Limba și literatura română. Hermeneutică literară [Romanian Language and Literature. Literary Hermeneutics]. București: Ministerul Educației și Cercetării. Rîpă, C. (2015). 5 tablouri cu umbre(le) [Five Tableaux with shadows]. Cluj-Napoca: Mediamusica (1st ed.). Stravinski, I. (1967). Poetica muzicală [Musical Poetics]. București: Editura
, Wolfgang. 2000. The Range of Interpretation. Columbia University Press. Kittler, Friedrich A. 1995. Aufschreibesysteme 1800-1900. München: Wilhelm Fink Verlag. Kosztolányi Dezső. 1990. Nyelv és lélek. [Language and Soul.] Budapest: Szépirodalmi. Rényi András. 1999. A testek világlása. Hermeneutikai tanulmányok. [The Gleaming of Bodies. Hermeneutical Studies.] Budapest: Kijárat. Szegedy-Maszák Mihály. 2008. Megértés, fordítás, kánon. [Understanding, Translation, Canon.] Bratislava: Kalligram.