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The roots of the term hermeneutics lie in the Greek verb hermeneuein, meaning “to interpret,” and the noun hermeneia, meaning “interpretation.” These terms are associated with the god Hermes, the messenger of Zeus, god of commerce and patron of merchants and thieves (and a master thief himself). This association with Hermes as the messenger god implies for hermeneutics a function of bringing forth to understanding something previously foreign or unintelligible. Furthermore, there are three main meanings associated with the term hermeneutics in ancient Greek usage: first, to say or express something; second, to explain or clarify something drawing on context and preunderstanding; and third, to translate or mediate between two worlds.

Early usage of the term from the 17th century onward referred to principles and methods of biblical interpretation. Initially extended to obscure and specialized texts, subsequently hermeneutics was applied more broadly and referred, for example, to general rules of philological exegesis. Especially with the later development of philosophical hermeneutics by Martin Heidegger and Hans-Georg Gadamer, the meaning of hermeneutics was extended beyond the task of textual interpretation to the reflexive concern with the nature of understanding and interpretation itself.

Conceptual Overview

Hermeneutic streams of thought view language as constitutive of social reality rather than as merely representational. The groundwork for this social constructionist view was laid with the critiques of logical atomism and logical positivism represented by Bertrand Russell and the early work of Ludwig Wittgenstein (Tractatus Logico-Philosophicus). Logical atomism's tenets included the suggestion that elementary propositions are either true or false, they are mutually independent, the semantic names they are constituted of represent simple items in the world called “objects,” and that worldly states of affairs are composed of combinations of these objects. Ordinary language philosophy, which included the later work of Wittgenstein (Philosophical Investigations), severely challenged these tenets. He suggested that there is no fixed essence denoted by words, as logical atomism held, but that rather words acquire their meaning through use, within particular language games (as Wittgenstein suggested) and within particular speech acts (as elaborated by J. L. Austin and John R. Searle).

Early Hermeneutics

Hermeneutics has had a rich and varied conceptual history. One of the early treatises on hermeneutics, Friedrich Ast's Basic Elements of Grammar, Hermeneutics, and Criticism, sets out the goal of hermeneutics as the understanding of the spirit of a text through three moments: historical understanding, grammatical understanding, and in relation to the text's author and the spirit of the age in which it was written. In this context, Ast proposed the principle of the hermeneutic circle: that to understand the spirit of an age, one can do so only through the individual works that exemplify that spirit; but these works can in turn be understood only through their relationship with the whole of which they are a part. Ast's three moments of understanding parallel three moments of explanation: the hermeneutic of the letter, of the sense, and of the spirit (referring to the life-world or controlling idea the text portrays). Friedrich August Wolf, also writing in the late 18th century, proposed that the goal of hermeneutics was to grasp the thoughts of the author by a “temperamentally suited” interpreter through dialogue with that author occurring through the medium of the text. Wolf, like Ast, believed that explanation must be grounded in understanding and also proposed three moments of interpretation: the grammatical, historical, and philosophical moments.

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