Gadamer’s attitude to Collingwood was marked by ambivalence: while promoting the Englishman on the one hand, Gadamer claimed on the other that the fundamental dimension of “hermeneutical mediation” had simply escaped him. In this paper, I aim both to assess Gadamer’s debt to Collingwood and the prima facie strength of his objections. First, I reconstruct steps by which ideas of Collingwood found their place in Gadamer’s hermeneutics in the 1950s, including the central “axiom of all hermeneutics”: the thesis that “we can understand a text only when we have understood the question to which it is an answer.” Second, I examine Gadamer’s main objections to Collingwood, the first one being based on a misunderstanding of Collingwood’s stance, while the second one hits home, and I argue in the final section that at issue here is Collingwood’s claim that it is possible to rethink exactly the same thought as that of, say, an historical agent, while Gadamer holds precisely the opposite view, that this is never possible.

Chapter 5 begins by analyzing the transition from Neo-Kantian Ideensgeschichte to Reinhart Koselleck’s Begriffsgeschichte. The latter intended to break the ahistorical assumptions behind the former tradition. It was closely associated to the postulate of the radical indefinability of concepts, given the contextual transposition they undergo. For Koselleck, the capacity of concepts to transcend their contexts of origin make of them to serve as the articulators of the structural connections in history. It permits conceptual history transcending social history. Yet, conversely, social history would transcend conceptual history because only the former could explain how structural connections eventually become broken. The postulate was at the basis of his polemic with Gadamer. However, as the chapter shows, Koselleck’s argument is founded on a fallacy. Lastly, the reintroduction of the opposition between “conceptual history” and “social history” breaks the tenets of his own historical-conceptual theory.

This chapter explores the connections between ethics, the phenomenological (and hermeneutical) traditions, and education. It focuses on the idea of the subject, showing phenomenology’s contrast with the modernist picture of the autonomous subject. The chapter first briefly traces the idea of the subject in phenomenology through four representative figures – Husserl, Heidegger, Gadamer, and Levinas – and then sketches their approaches to ethics. Then it pivots to four ethical concepts in philosophy of education in this tradition – understanding, risk, subjectification, and responsibility – by connecting them to phenomenological tradition’s broad conception of the subject. The chapter brings into relief the contribution phenomenology makes to envisioning living well together and human flourishing, and education’s role in fostering ethical subjects that would enact such societies.

Based on the inductive analysis of the previous chapters of the book, the conclusion provides closing remarks on the nature and meaning of the classic and the canon in history. I argue that the ability of some history classics to transcend time stems from their literariness, as it supports the text’s historicity, which include features shared with the classic in literature such as endurance, timelessness, universal meaningfulness, resistance to historical criticism, susceptibility to multiple interpretations, and ability to function as models. But I introduced other specificities of the historical operation such as the surplus of meaning, historical use of metaphors, effect of contemporaneity, and a certain appropriation of literariness without damaging the pastness of the past. I emphasize two conclusions. First, I hope to have contributed in some measure to demystifying the idea that ‘classic’ and ‘canon’ are two notions that imply normativity, rigidity, traditionalism, uncritical inertia, or cultural supremacism. Second, I hope that this research will contribute to consolidating the field of ‘historical criticism’, or ‘critical analysis of historical texts’, complementary to but distinct from the theory of history and the history of historiography, which has begun to flourish in historiography in recent decades.

This chapter focuses on some specific features of the historical classic, offering a series of reflections to expand a debate on this complex topic. Based on some examples of the Western historiographical tradition, I discuss to what extent historians should engage the concept of the classic, as has been done for literary and artworks. I will argue that it is possible to identify a category of the classic text in historical writing. Because of their narrative condition, historical texts share some of the features assigned to literary texts such as durability, timelessness, universal meaningfulness, resistance to historical criticism, susceptibility to multiple interpretations, and ability to function as models. Yet, since historical texts do not construct imaginary worlds but try to achieve some realities external to the text, they also have to attain some specific features according to this referential content, such as the surplus of meaning, historical use of metaphors, effect of contemporaneity, and a certain appropriation of ‘literariness’.

Reading Byron's dramas through the conceptual framework of modern play theory helps us appreciate the works of 1820–2 as a unique experimental project. If we focus on Byron’s transgressive playfulness both in terms of genre expectations and the ethos of his original sources (ranging from the Bible and the apocrypha to historical accounts and popular fictional narratives), we may disambiguate some of the more persistent critical quandaries, such as Byron's unsystematic thinking or lack of dramatic rigueur. Rather than aloof carelessness, these dramas clearly attest to Byron’s critical insight into the limits of the authoritative, be it religious or historical, and form a key part of his lifelong exploration of liberty, where the personal is inextricably linked to the political. Play, and playing, for Byron, is one of the key concepts of cultural history.

This chapter provides a brief historical review of the philosophy of the image and a basic introduction to phenomenology. It then discusses how the phenomenological aesthetics of Hans-Georg Gadamer opens up a new way of understanding the artwork: it can present the truth of the original more clearly. This is demonstrated through examples of figurative art in general and the portrait in particular. In addition to Gadamer’s insights into the nature of an image, Gadamer also provides a new way of understanding mediation. I draw out this insight through the metaphor of sonic resonation, where finite limits need not be seen as the negative constraint of containment, but a positive condition for a particular voice, whose uniqueness adds to the symphonic beauty of the whole.

In the past, architectural change in Archaic Greece was often explained as a somehow natural, coherent evolution from “primitive” wooden structures to sophisticated stone temples. Following the ancient writer Vitruvius, modern authors have attempted to demonstrate that the architectural orders, in particular the Doric, can be traced back to functional necessities typical of wooden buildings. While this explanation of the Doric order has long been questioned, few attempts have been made to explore alternative explanations. The chapter lays out a methodology to analyze architectural change by asking how the experience of sacred spaces and landscapes changed and who were the social groups interested in promoting such change. The chapter highlights the kinetic and multisensorial dimension of the experience of space and architecture, as stressed also by authors from other fields. Further, a survey of recent contributions to the study of the Doric and Ionic orders suggests that they emerged suddenly in the early sixth century BC, rather than evolving slowly over centuries. The emergence of the Doric order went hand in hand with the emergence of architectural sculpture on pediments and friezes. By looking at a series of case studies the book aims to shed light on the relation between the various transformation processes.

In 1980, Paul Zumthor published Parler du moyen age, an elegant little book on the state of the discipline and the task of the medievalist, tracing a history of medieval studies from its pre-war romanticism and positivism up to Zumthor’s own view from the horizon of the late 1970s. Through this retrospective, Zumthor in part recounts the transformation of the field by medievalists like Auerbach, Curtius, and Spitzer, but also positions himself as a kind of bridge between that generation of medievalists whose most influential works came out in the years immediately following WWII and the work of medievalists today, with the rise of post-structuralism, for instance, breaking in between. One of the central concerns of the book is precisely this movement between eras, not only between postwar medievalism and its romantic heritage, but also between the present moment of a reader and the objects of the past being read. Such concerns with interpretation across historical distance have a long and crucial history in the field of hermeneutics, which reached its peak between the 1960s and 1980s. Following Zumthor’s lead, therefore, this chapter will look backwards, performing a genealogy of philosophical and literary hermeneutics that traces Zumthor’s engagement with this tradition – particularly his engagement with Hans Robert Jauss, Hans-Georg Gadamer, and his friend Roland Barthes – and attends to the place of the medieval in it.

Discussion of what happened to the Hermetic literature during the process of scribal transmission in Byzantine culture, and the importance of Gadamerian hermeneutics for mediating between patterns of familiarity and strangeness.

Since the Ogdoad, the Ennead, and the Source are described as beyond verbal description, how can written language convey anything at all about this ultimate experience of gnōsis? Discussion of oral transmission by means of logos, dissemination of written treatises, and the paradoxes of hermeneutics as understood in terms of Deconstruction (Derrida) and Hermeneutics (Gadamer).

Narrates a shift in reading methods from notions of objectivity and authorial intent to a reader-oriented approach which emphasizes the reader as the subject who interprets the text. Drawing upon the philosophical hermeneutics of Paul Ricoeur and Hans-Georg Gadamer, Schneiders argues that reading scripture is an event with the potential to transform the reader through the transcendent reality mediated by the text.