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Philosophical
Hermeneutical
Implications in
Geertzs
Anthropology
This paper deals with the theoretical background of
Clifford Geertzs interpretive anthropology. Previous
studies1 have already shown that there is strong relation between the hermeneutical philosophical tradition
and the interpretative way of thinking in social sci-
Attila Dobos
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between them.
4 Bruner 1986: 3
5 Turner 1986: 33-44
6 Geertz 1975, Rorty 1991: 203-210
7 Additionally: the concept of deep-play
from Jeremy Bentham, or the thick
description from Gilbert Ryle, or finally the concept of culture could be originated in Max Weber.
8 Carriters 1990: 263
9 Sperber 1985: 15
10 Geertz 2000: 145
most controversial issues during the period named scientism in the late nineteenth century. The newborn
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11 Grondin 2002: 19
12 It is a difficulty in translation:
Erfahrung and Erlebnis are both
often translated by experience but
regarding different connotation of it.
13 Gadamer 1990: 67
14 Dilthey 1976: 161
their philosophies.
ed, lived experience creates our common, understandable world for ourselves. A correlating essential term
for Dilthey is expression, which provides us with the
understandability of some spiritual thing as its manifestation. Thus, understanding heads from manifesta-
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hermeneutically.
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Heidegger warns us many times: the differentia specifica for human beings is the possess of language, so it
was not the concept of animal rationale which the
ancient picture of man originally laid on. While language is thought to be a house of Being in the late
Heideggers thinking, before die Kehre, language was
essentially considered to be speaking, speech
(Sprechen, Rede). Speech is existentially equally primordial as understanding. So the intelligibility of
structural interconnection between interpretation and
determines the as-what (als was) structure con-cerning acquired during the practice. If we fail to recognize the
the subject of interpretation and the toward-which
knowledge. The first duty of every honest interpretation ciple of Heideggers. His work which brought him
must be reflectively aware of the pre-structure of
understanding.
young professor, who was standing in front of the university student, Gadamer. Another source of his ideas
which perhaps serves as the main motivation for this
work is the problem of legitimizing human sciences.
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refers to that situation by means of the phenomenological concept of horizon (Horizont) understanding and
interpretation thus always occur from within a particular horizon that is determined by our historicallyeffected situatedness. Anywhere we understand, effected history appears as a finally unexplainable horizon
on which something could make sense at all. This horiFacing with historicism is central in the range of his
19 Gadamer 1990: 13
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Gadamer could lead to the conclusion that the linguisticality of understanding is the concretion of historically effected consciousness. So in every current situation
understanding means the getting involved in the happening of tradition properly.
20 See: Malpas 2003
21 Ricoeur 1981: 197-222
22 Thompson 1981: 13
23 Dauenhauer 2002
24 Ricoeur 1981: 189
20
sciences.
ing.
anthropological theory-making?
Perhaps the most important issue in Gadamers thinking is emphasizing the unsustainability of universal
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an interpretation, to confront interpretations, to arbitrate between them and to seek for an agreement, even
Anthropological relevance
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being produced, happening and is given for us linguistically. Additionally, according to Geertz the drive to
28
of interpretation as well.
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references:
BRUNER, EDWARD M.
1986 Experience and Its Expressions. In V.W. Turner and E.M. Bruner
(eds.). The Anthropology of Experience. University Of Illinois Press.
CAVALIER, ROBERT
DAUENHAUER, BENARD
Szeged
MALPAS, JEFF
http://plato.stanford.edu/entries/gadamer/#4
RICOEUR, PAUL
University Press
ROSALDO, RENATO
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reflection