(Re)composition at the Edges of Radical Relativism

2006 ◽  
Vol 44 (1) ◽  
pp. 192-215
Author(s):  
Scott Gleason
Keyword(s):  
Radical Relativism

scholarly journals História E Estrutura Em Maurice Merleau-Ponty E Claude Lévi-Strauss

Phainomenon ◽  
2009 ◽  
Vol 18-19 (1) ◽  
pp. 207-226
Author(s):  
Davide Scarso
Keyword(s):  
Social Perception ◽  
Collège De France ◽  
Future Version ◽  
Theory Of History ◽  
Radical Relativism ◽  
The Invisible

Abstract In one of the working notes from the Visible and the Invisible, Merleau-Ponty expresses the intention of resuming his critique of Lévi-Strauss ‘s notion of Gestatung in a future version of the text. The recent publication of the notes from the course at College de France (1954-55), and particularly the first of them regarding “L ‘institution dans ľhistoire personelle et publique”, allows a more thorough understanding of that otherwise rather obscure reference. In this paper, we track Merleau-Ponty’s critique of the anthropologist’s theory of history in the courses on institution as well as in other texts of the sarne period (and particularly relevant is the reference to Les aventures de la dialectique). The French philosopher pursues a conceptual path that may move beyond the radical relativism professed by the Lévi-Strauss, which is nothing but a supplement of natural objectivism, and aims at a “ relativization of the relative”. We thus see how Merleau-Ponty focuses this question on the notion of “historical” and “social” perception, suggesting a “ perceptive” reading of the categories proposed by Lévi-Strauss. We believe that this particular phase of the merleau-pontyan reflection on history is a step of the greater importance in the theoretical path towards the ontological inquiries of his last works.

Radicaal pluralisme en inter-traditionele conversatie

2010 ◽  
Vol 64 (2) ◽  
pp. 150-160
Author(s):  
Andy F. Sanders
Keyword(s):  
Radical Pluralism ◽  
The World ◽  
Moral Rules ◽  
Radical Relativism

The author questions Gijs Dingemans’s account of a pluralist morality for the world by arguing that he disregards the crucial relation between basic moral rules and secondary rules and therefore overlooks the problem of the radical pluralism that follows from local interpretations of those basic rules. Showing in what ways pluralism differs from monism or dogmatism as well as from radical relativism, the author proceeds to develop some characteristics of what he calls the inter-traditional conversation between participants in differing life-view traditions.

scholarly journals Historicity and theology, and the quest for historical Jesus1

1999 ◽  
Vol 55 (4) ◽  
Author(s):  
P. A. Geyser
Keyword(s):  
Public Discourse ◽  
Historical Jesus ◽  
New Historicism ◽  
Pragmatic Approach ◽  
Historical Knowledge ◽  
The Past ◽  
Working Definition ◽  
Dialectical Approach ◽  
Definition Of ◽  
Radical Relativism

The issue of history and historicity is reviewed in this article. The efforts of New Historicism is brought to bear on this question in an effort to find a way out of the impasse created by the modernist demand for objectivity and the postmodern resignation to radical relativism. The possibility of historiography is explored in conjunction with the pragmatic approach and leads to the conclusion that a kind of historical knowledge is attainable which can be described as useful even if not perfect. The author concurs with Crossan and his working definition of history as the past reconstructed interactively by the present through argued evidence in public discourse. The intersubjective nature of any historical enterprise leads the author to the conclusion that the search for the historical Jesus can only be done in the dialectical approach of a both ... and: both the historical Jesus and the kerygmatic Christ

The Hermeneutic Conception of Culture

1998 ◽  
pp. 83-90 ◽  
Author(s):  
Rui Sampaio
Keyword(s):  
Human Action ◽  
Human Existence ◽  
The Other ◽  
Cultural Activity ◽  
Main Work ◽  
Traditional Account ◽  
Educative Process ◽  
The One ◽  
Radical Relativism ◽  
The Ideal

Heidegger, the founder of the hermeneutic paradigm, rejected the traditional account of cultural activity as a search for universally valid foundations for human action and knowledge. His main work, Sein und Zeit (1927), develops a holistic epistemology according to which all meaning is context-dependent and permanently anticipated from a particular horizon, perspective or background of intelligibility. The result is a powerful critique directed against the ideal of objectivity. Gadamer shares with Heidegger the hermeneutic reflections developed in Sein und Zeit and the critique of objectivity, describing the cultural activity as an endless process of "fusions of horizons." On the one hand, this is an echo of the Heideggerian holism, namely, of the thesis that all meaning depends on a particular interpretative context. On the other hand, however, this concept is an attempt to cope with the relativity of human existence and to avoid the dangers of a radical relativism. In fact, through an endless, free and unpredictable process of fusions of horizons, our personal horizon is gradually expanded and deprived of its distorting prejudices in such a way that the educative process (Bildung) consists in this multiplication of hermeneutic experiences. Gadamer succeeds therefore in presenting a non-foundationalist and non-teleological theory of culture.

Elsewheres: Radical Relativism and the Frontiers of Empire

Qui Parle ◽  
2006 ◽  
Vol 16 (1) ◽  
pp. 71-94 ◽  
Author(s):  
José Rabasa
Keyword(s):  
Radical Relativism

scholarly journals Recognising Similarity in ‘Angers’ Across History

2020 ◽  
Vol 4 (1) ◽  
pp. 39-42
Author(s):  
W. Gerrod Parrott
Keyword(s):  
Family Resemblance ◽  
History Of Emotion ◽  
History Of ◽  
Radical Relativism

Abstract A family-resemblance approach to categorisation, such as that developed by Wittgenstein, provides a basis for conceiving how various historical types of ‘anger’ can be recognised as similar despite their variability and lack of core defining features. Thomas Dixon’s essay applies this approach in a way that avoids radical relativism and acknowledges general human emotional capabilities. His approach may arguably be extended to commonalities between emotions of humans and animals, which would have interesting implications for the history of emotion.

Map is Not Territory, Menu is Not Meal

2019 ◽  
Vol 31 (1) ◽  
pp. 3-13
Author(s):  
Nancy Frankenberry
Keyword(s):  
Philosophical Argument ◽  
Conceptual Scheme ◽  
Definition Of Religion ◽  
Definition Of ◽  
Radical Relativism

Abstract This article focuses on Jonathan Z. Smith’s 1978 essay, “Map is Not Territory,” in terms of its definition of religion, allegiance to anthropology and history, and avoidance of relativism. Updated to the author’s situation forty years later, it articulates the relation between map and territory as one of asymmetrical dependence governed by the rule that the concrete includes the abstract and exceeds it in value. Reading Smith’s essay in light of Donald Davidson’s “On the Very Idea of a Conceptual Scheme” provides a philosophical argument against radical relativism. Two brief aperçu about Smith frame this account.

scholarly journals Belydenisgebondenheid in ’n postmoderne era

2010 ◽  
Vol 44 (1) ◽  
Author(s):  
C.F.C. Coetzee
Keyword(s):  
Paradigm Shift ◽  
Word Of God ◽  
Reformed Theology ◽  
Absolute Truth ◽  
Reformed Tradition ◽  
The Church ◽  
Radical Relativism

The binding to confessions in a postmodern era We are experiencing a paradigm shift between Modernism and Postmodernism in almost every sphere of life, and also in the sphere of church and theology. This paradigm shift has far-reaching consequences, especially for churches in the reformed tradition and the practice of reformed theology as far as the binding to the confessions is concerned. From the viewpoint of Postmodernism, there is no absolute truth. This applies also to Scripture. As far as their hermeneutics is concerned, they adhere to the principles of deduction as formulated by Derrida. According to these principles, a text has no intrinsic meaning but rather creates meaning. There is nothing outside the text. This leads to radical relativism. Over against the postmodern view, reformed hermeneutics maintain that Scripture is the infallible Word of God and proclaims everlasting truth. In the confessions this truth is formulated. Confessions belong to the very essence of the church. The binding to the confessions therefore applies to every member as well as all office-bearers and also professors in theology. In this regard there can be no compromise with Postmodernism.

Montaigne

2015 ◽  
Author(s):  
Zachary Sayre Schiffman
Keyword(s):  
Early Modern ◽  
Cultural Context ◽  
First Century ◽  
Complex World ◽  
Free Alternative ◽  
Twenty First Century ◽  
Radical Relativism

This article shows how Montaigne’s Essays can clarify the problem of historical periodization by demonstrating the differences between early modern, modern, and postmodern sensibilities. These terms have arisen in the wake of disputes over Jacob Burckhardt’s interpretation of the Renaissance, offering the appearance of a more value-free alternative to his period scheme. An examination of the Essays, however, reveals that these terms are not mere chronological markers but embody crucial, normative differences. In contrast to the modern sensibility that perceives selfhood as the product of historical and cultural context, Montaigne regarded it as reflected in, rather than shaped by, his context. This early modern tendency engendered in him a form of radical relativism akin to that of postmodernism, a form of relativism that appeals to twenty-first-century readers and that can provide a new orientation in a complex world.

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