Great video! Do you think looking at the original language along with the cultural context of the ancient Israelites is part of the analysis/method of “hermeneutical phenomenology” when it comes to Biblical exegesis? The reason why I ask is because I believe the ancient Hebraic authors believed that the world was flat and had a firmament (raqia) and this can be seen in the Hebrew Bible. The other cultures surrounding it, such as the ancient Egyptians and ancient Mesopotamians, also believed the same thing. I, therefore, believe that the *experiences* of the ancient Hebraic authors can be seen in this cultural setting as expressed in parts of the Hebrew Bible. Essentially, I believe no person (and the texts they write) is created in a vacuum. Does any of this have anything in common with the “hermeneutical phenomenology” approach or am I just seeing things that aren’t there? Thanks
great question, somethings i'm still not sure about it, but surely i can tell you that the Biblical exegesis itself is a hermeneutical process. Pretty much i can say that you're right, because the approach can be found in any exchange between a text (intended as any cultural product) and the interpretator, which has personal views (that are influenced by it's cultural experience).
Your use of ‘transcends’ in the beginning is just a tad hyperbolic, friend. Influential at many levels and in many disciplines, certainly. Good intro to Ricoer nonetheless: thanks!
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Great video! Do you think looking at the original language along with the cultural context of the ancient Israelites is part of the analysis/method of “hermeneutical phenomenology” when it comes to Biblical exegesis? The reason why I ask is because I believe the ancient Hebraic authors believed that the world was flat and had a firmament (raqia) and this can be seen in the Hebrew Bible. The other cultures surrounding it, such as the ancient Egyptians and ancient Mesopotamians, also believed the same thing. I, therefore, believe that the *experiences* of the ancient Hebraic authors can be seen in this cultural setting as expressed in parts of the Hebrew Bible. Essentially, I believe no person (and the texts they write) is created in a vacuum. Does any of this have anything in common with the “hermeneutical phenomenology” approach or am I just seeing things that aren’t there? Thanks
great question, somethings i'm still not sure about it, but surely i can tell you that the Biblical exegesis itself is a hermeneutical process. Pretty much i can say that you're right, because the approach can be found in any exchange between a text (intended as any cultural product) and the interpretator, which has personal views (that are influenced by it's cultural experience).
Your use of ‘transcends’ in the beginning is just a tad hyperbolic, friend. Influential at many levels and in many disciplines, certainly. Good intro to Ricoer nonetheless: thanks!
Can you add more details