By Lorraine Code
Photographs of and references to ladies are so infrequent within the monstrous corpus of his released paintings that there appears to be like no "woman query" for Hans-Georg Gadamer. but the authors of the fifteen essays incorporated during this quantity express that it's attainable to learn earlier Gadamer's silences approximately girls and different Others to discover wealthy assets for feminist concept and perform in his perspectives of technological know-how, language, historical past, wisdom, drugs, and literature. whereas the essayists locate a lot of price in Gadamer's paintings, he emerges from their dialogue as a debatable determine. a few participants see him as selling actual recognize for and engagement with Otherness: others declare that during a Gadamerian dialog the opposite has no voice. For a few, Gadamer's immersion in culture is an obstacle to feminist inquiry; for others, cognizant of the necessity to comprehend culture good so one can contest its intransigence or reap the benefits of its insights, his method of attractive culture is mainly effective. a few members take factor with the separation he keeps among philosophy and politics; others locate difficulties in his relative silence on concerns of embodiment; nonetheless others retain "fusion of horizons" quantities to a colonizing of distinction. yet a standard objective of every of those controversies is to determine what feminists can examine from Gadamer in addition to what boundaries feminist reinterpretations of his paintings needs to unavoidably come across. participants are Linda Mart?n Alcoff, William Cowling, Gemma Corradi Fiumara, Marie Fleming, Silja Freudenberger, Susan Hekman, Susan-Judith Hoffmann, Grace M. Jantzen, Patricia Altenbernd Johnson, Laura Kaplan, Robin Pappas, Robin may well Schott, Meili Steele, Veronica Vasterling, Georgia Warnke, and Kathleen Roberts Wright.
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Additional resources for Feminist Interpretations of Hans-Georg Gadamer (Re-Reading the Canon)
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However, with only a few exceptions, feminist thinkers in North America and Europe have been suspicious about Gadamer’s hermeneutics when it comes to the question of how to re-read the canonical texts associated historically with the traditions of (roughly) North America and Europe. In this chapter I will argue that feminist thinkers who question how to re-read the canon would do well to reconsider their suspicions about Hans-Georg Gadamer’s philosophical hermeneutics. There are at least two reasons why Gadamer’s hermeneutics has not been taken up by feminist thinkers.
References Alcoff, Linda. 1996. Real Knowing: New Versions of the Coherence Theory. Ithaca: Cornell University Press. Bordo, Susan. 1990. , Feminism/Postmodernism. New York: Routledge. Bruns, Gerald L. 1992. Hermeneutics Ancient and Modern. New Haven: Yale University Press. Butler, Judith. 1990. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. Code/book 11/4/02 11:26 AM Page 35 Why Feminists Do Not Read Gadamer 35 Candib, Lucy. 1994. ” In The Empathic Practitioner: Empathy, Gender, and Medicine, ed.