Analecta Hermeneutica is the annual refereed journal of the International Institute for Hermeneutics (IIH). It provides an intellectual forum for interdisciplinary, inter-religious, and international hermeneutical research. The journal publishes research in the form of articles, reviews, and other scholarly contributions in all hermeneutically related fields, with a particular focus on philosophy, theology, and comparative literature.

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The Globethics.net library contains articles of Analecta Hermeneutica as of vol. 1(2009) to current.

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  • De la philosophie de la religion dans l’oeuvre de Landgrebe

    Camilleri, Sylvain; Université catholique de Louvain (Memorial University of Newfoundland, 2021-04-22)
    Nombreux sont les premiers disciples de Husserl à s’être intéressés de prèsà la religion. Landgrebe ne fait pas exception à la règle, même si j’entendsmontrer qu’il constitue plutôt un cas à part. Pourquoi donc ? Parce que, demanière générale, son approche est moins « frontale », plus indirecte quecelle de ses pairs. En effet, on ne peut guère le créditer d’unephénoménologie de la religion en bonne et due forme, comme on entrouve un certain nombre tout au long du XXe siècle. En la matière, sapensée serait plutôt à caractériser comme une philosophie strictementphénoménologique aussi sensible aux phénomènes qu’à l’histoire de laphilosophie et, de ce double fait, contrainte de frayer avec la philosophiede la religion ou même de s’y essayer. Mais Landgrebe est aussi un cas àpart en ceci que, de manière plus particulière, la méthodologie qui est lasienne est à nulle autre pareille. Cette méthodologie est la plustranscendantale d’entre toutes, témoignant par là d’une fidélité incontestéeà Husserl, sans pour autant se priver, non sans prendre quelque risque,d’infléchir ou de creuser des intuitions qui sont encore chez lui d’allureinchoative.
  • Ludwig Landgrebe’s Phenomenology of Moods

    Quepons, Ignacio; Universidad Veracruzana, Institute of Philosophy (Memorial University of Newfoundland, 2021-04-21)
    In a letter dated February 5, 1933, Husserl shares his disagreements over anattempt to connect the notion of the horizon with the Heideggerian philosophy ofmoods with Landgrebe. Husserl claims that for him, moods are founded in amore elementary dimension of life-consciousness that is the dimensionconferring objectivity to the phenomena of experience:According to what I’m hearing, you are still always trying to transform mytheory of horizons in a Heideggerian way, and thus to establish aconnection between us. I am quite certain that this is not possible and thatmood is not an elementary phenomenon, but lies at a higher level that onlycomes later in the systematic analysis of founding-founded relationships.Yet you shall and must find your own way and come to your own claritystep by step.The origin of the controversy was Landgrebe’s project for a Habilitationsschriftentitled The Concept of Experiencing, where we may find one of the first  attempts in the phenomenological tradition at a genetic-phenomenological description of affective life.
  • Review of William Pinar, Moving Images of Eternity: George Grant’s Critique of Time, Teaching, and Technology

    Heystee, Bryan; Memorial University of Newfoundland (Memorial University of Newfoundland, 2021-04-22)
    William Pinar’s 2019 book Moving Images of Eternity: George Grant’s Critiqueof Time, Teaching, and Technology presents a much-needed and welcomeaddition to scholarship on one of Canada’s most significant philosophers. Widelyrecognized as a major conservative thinker and public intellectual, George Grant(1918–1988) came to national prominence in Canada with the 1965 publicationof Lament for a Nation, which argued that due to the twin effects of liberalismand technological dynamism, it was no longer possible for Canada to existindependent of the expanding American empire. 1 This book and his other publicengagement were so broadly received that he became a household name and theparadigm for a distinctly Canadian political term (“red tory”).2 Despite this, onlya handful of monographs have been published on Grant, and Pinar’s book is thefirst published after the completion of the Collected Works of George Grant in2009. As a result, Moving Images of Eternity represents the first effort to makefull use of the resources available in the Collected Works and to expand on themwith the help of a modest body of secondary literature. Whereas previousscholarship depended on work available only at the National Archives or tointimates of Grant and his family, Moving Images takes a significant first step inpublic discussion of Grant using publicly available materials. Moving Imagesseeks to provide an account of Grant’s understanding of education, teaching, andthe curriculum, and to place that account in conversation with both secondaryliterature on Grant and a host of other scholars and thinkers working on the sameor related issues. At 459 pages, Moving Images is a success in this regard, thoughit invites and requires further work, both elaborations of certain themes andrebuttals to some of Pinar’s bolder claims. Moving Images proves an engagingread for those already quite familiar with Grant as it takes a new approach
  • A Phenomenological Argument for Realism

    Seron, Denis; University of Liège (Memorial University of Newfoundland, 2021-04-22)
    Metaphysical concerns occupy a central place in Ludwig Landgrebe’s thought.1To a large extent, it is a contribution to metaphysics that he read and appropriatedHusserl’s work. Already in 1933’s “The method of Edmund Husserl’sphenomenology,” one of his very first publications, he claims that the mostcentral aim of Husserl’s transcendental phenomenology is to pave the route for a“universal philosophical science.” Later, Landgrebe conceived the project of ametaphysics of his own, based on Husserl’s method of phenomenologicalreduction. This project as well as his metaphysical reading of Husserl seemparadoxical, because the term “phenomenological reduction” usually denotessome sort of emancipation from metaphysics. The present paper aims to outlinesome aspects of Landgrebe’s phenomenological metaphysics and thereby toexplain why, in his view, this paradox is only apparent.
  • Gedenkwort von 1991 für Ludwig Landgrebe

    Held, Klaus; Bergische Universität Wuppertal (Memorial University of Newfoundland, 2021-04-27)
    Nach dem Tod von Ludwig Landgrebe am 14. August 1991 fand eine Wochespäter in seinem Wohnort Bergisch-Gladbach (nahe der Stadt Köln, an derenUniversität er gelehrt hatte) am 22. August ein Trauergottesdienst statt. DieFamilie von Ludwig Landgrebe bat mich, bei dieser Gelegenheit für seineSchüler ein kurzes Wort des Gedenkens zu sagen. Weil Landgrebe für seineAufgabe als akademischer Lehrer gelebt hatte und weil er als das – wie ichdamals einleitend formulierte – „in unserem Andenken lebt“, bin ich demWunsch der Familie gerne gefolgt.
  • Phenomenology and Marxism according to Landgrebe: On “The Problem of Teleology and Corporeality in Phenomenology and Marxism”

    Expósito, Noé; Universidad Nacional de Educación a Distancia (UNED); Bąk, Agata; Universidad Nacional de Educación a Distancia (UNED) (Memorial University of Newfoundland, 2021-04-22)
    The aim of this paper is to explore the link that Landgrebe establishes betweenphenomenology and Marxism in “The Problem of Teleology and Corporeality inPhenomenology and Marxism” (1977) and unfold its more far-reachingimplications for both traditions. Landgrebe’s short 2 yet dense paper explores thevery basic insight he considers both thinkers to hold in common, namely, thatpraxis is an essential feature of human consciousness and needs to be grounded inphilosophical inquiry. The first step in our research is accordingly to reconstruct Husserlian phenomenology in order to demonstrate the close relationship between corporeality and teleology, between nature and history, and between the human being and the social world. Landgrebe reminds us that “it is not possible even to approach the problem of teleology in an adequate manner if the approach is not based on an analysis of corporeality, i.e. of man as a corporeal being.” What Marxism leaves undone, then, is a transcendental grounding of human embodied praxis, a project that the post-Marxian tradition typically fails to consider.
  • Embodiment and Subjectivity in Ludwig Landgrebe’s Interpretation of Husserl

    Novotný, Karel; Charles University (Memorial University of Newfoundland, 2021-04-22)
    At first glance, it seems that in his published works, Husserl addresses theappearing of phenomena out of a counterintuitive conviction that may be called asubjectivist conviction: namely, that appearing depends on an “act” ofconsciousness. Why is this counterintuitive? It is because what appears to usalways seems to be already given—otherwise, it simply would not appear. Itappears because it is and is given. In his “genetic” phenomenology, Husserlhimself admits to the pregivenness of what appears. Even there, however, thefollowing question remains for him: how are such phenomena constituted forthematic consciousness in the lived experience of their being and givenness, andhow are being and givenness accomplished in concrete terms?
  • Review of Rob Bryer, Accounting for Value in Marx’s Capital: The Invisible Hand

    Broz, Michael; Memorial University of Newfoundland (Memorial University of Newfoundland, 2021-04-22)
    Marxism has found its home, in the academic world, in a variety of disciplines:economics, philosophy, sociology, and political science. An under-appreciatedarea is Marxist accounting. At first, this seems like a rather strange field in whichto develop the theories of Marxism, but Rob Bryer, in his book Accounting forValue in Marx’s Capital: The Invisible Hand, has brought attention to Marxistaccounting and its necessity for understanding Marxist theory. This is relevantnot only to those who study accounting, but to all who have an interest inMarxism’s basis for value, and, even more importantly, the labor theory of valueas a whole.
  • Husserl und die „Philosophie der Philosophiegeschichte“

    Varga, Peter Andras; Hungarian Academy of Sciences , Institute of Philosophy (Memorial University of Newfoundland, 2021-05-19)
    “Nichts lag Husserl ferner als Geschichte der Philosophie, denn die Wahrheit istnatürlich nicht interessiert an den Irrtümer der Vergangenheit“ – sagte HansJonas in einem Vortrag über Husserl und Heidegger. Jonas, der im SS 1921 beiHusserl in Freiburg studierte, konnte aus eigener Erfahrung berichten: Husserlsvierstündige Vorlesung Geschichte der neueren Philosophie in demselbenSemester „war außerordentlich“ und ihm „unvergesslich,“ aber nicht wegenHusserls Kompetenz als Geschichtsschreiber der Philosophie: „Die Behandlungjedes einzelnen dieser Philosophen [...] endete mit dem stereotypen Satz: ‚Erstdie neuere Phänomenologie hat die wirkliche Antwort auf diese Fragegefunden’.“ Das Urteil von Jonas, Husserl sei „völlig naiv darin“ gewesen, fügtsich harmonisch an andere Testimonien, sowie überhaupt an Gadamers beiverschiedenen Anlässen erzählte Anekdote über die pädagogische Inkompetenzvon Husserl, der „sein[en] eineinhalbstündige[n] Monolog“ während einerSeminarsitzung nachhinein als „eine anregende Diskussion“ bezeichnete.
  • Woher kommt die Hyle? Eine Analyse zur Landgrebeschen Antwort

    Yang, Ying-Chien; University of Cologne (Memorial University of Newfoundland, 2021-04-22)
    In der vorliegenden Arbeit befasse ich mich mit der Problematik derEmpfindung, bzw. der Hyle, in Husserls Phänomenologie und derentsprechenden Auslegung von Ludwig Landgrebe. Husserl verwendet denBegriff der Empfindung, bzw. der Hyle, sehr weitgehend und als einenGrundbegriff des Bestandteils des Bewusstseins. Trotzdem hat er nie wirklichüber die Quelle der Empfindung im transzendentalen phänomenologischen Sinnsystematisch aufgeklärt. Die Beschreibung im statisch-phänomenologischenKontext, d. i. die Empfindung als totes, noch einer beseelenden Auffassungbedürftiges sinnliches Datum hat viel Kritik erfahren. 1 Diese Kritik erhebt denVorwurf, dass Husserls Begriff der Hyle, welche im Gegensatz zur Form(morphé) steht, ein Rest des traditionellen Sensualismus sei. In diesem Aufsatzwird die Schwierigkeit der Hyle vor allem im Bezug auf die AuslegungLandgrebes behandelt.
  • Landgrebe’s Reading of Marty: On Name and Proper Name

    Gauvry, Charlotte; University of Bonn (Memorial University of Newfoundland, 2021-04-21)
    Ludwig Landgrebe wrote prolifically and his work dealt with variousfundamental phenomenological issues. However, my paper will only focus onone specific aspect of his analysis. I will pay attention to the thoughtful analysisregarding the philosophy of language, developed in his 1934 habilitation thesis,Nennfunktion und Wortbedeutung. Eine Studie über Martys Sprachphilosophie.
  • AH Welcomes New Editor: Dr. Ramsey Eric Ramsey

    McGrath, Sean; Memorial University of Newfoundland (Memorial University of Newfoundland, 2021-04-21)
    It is my pleasure to introduce AH12, The Phenomenology of Ludwig Landgrebe,guest edited by Sylvain Camilleri. This thorough and scholarly study will be formany an introduction to the important work of Landgrebe, who was Husserl’sassistant immediately following Heidegger in 1923, and who is known for fusingthe horizons of Husserlian phenomenology and metaphysics—a project whichcould not be more aligned with the spirit of AH.
  • The Origin of the World and the Absolute Fact: Landgrebe and the Limitations of Husserl’s Concept of World

    Stanciu, Ovidiu; Universidad Diego Portales (Memorial University of Newfoundland, 2021-04-22)
    Ludwig Landgrebe’s philosophical inquiries are undoubtedly situated in the wakeof Husserlian phenomenology. However, this conceptual framework is notsimply taken for granted: Landgrebe reenacts Husserl’s fundamental analysis,pursues his thrust, extends his bearings, and widens his aims. Furthermore, thestraightforward assumption of the phenomenological method does not induce himto adopt a narrow form of orthodoxy. As early as 1940, while he takes up the taskof elaborating a phenomenological concept of world, Landgrebe offers a criticalaccount of Husserl’s position, thus rejecting any identification between thetheoretical program inaugurated by Husserl and the letter of his writings: “In thefuture, anyone who proposes to clarify the concept ‘world’ should first becomeacquainted with Husserl’s results, see their presuppositions and their limits, andcome to terms with them.”2 In what follows, I aim to reconstruct the main tenetsof Landgrebe’s attempt at “coming to terms” with the limitations he detects inHusserl’s concept of world and to make clear its enduring relevance forcontemporary discussions. As it will appear, this criticism moves in a doubledirection and involves a commitment to two seemingly competing requirements:that of radicalizing the transcendental-constitutive perspective beyond whatHusserl has accomplished in his writings; and that of providing a theoreticalspace for what resists a transcendental-constitutive account, i.e., for a dimensionof archi-facticity upon which any constitutive inquiry ultimately rests.
  • Review of George Pattison, Heidegger on Death: A Critical Theological Essay (Ashgate, 2013)

    Adsett, Daniel; Marquette University (Memorial University of Newfoundland, 2015-02-06)
  • Review of Bruno Latour, Facing Gaia: Eight Lectures on the New Climate Regime. Cambridge: Polity Press, 2017. 300 pages.

    O'Rourke, Shannon; Memorial University of Newfoundland (Memorial University of Newfoundland, 2020-01-07)
    Facing Gaia: Eight Lectures on the New Climate Regime (FG, 2017) in significant ways represents an ecological application of Latour’s lifelong development of an anthropology of the moderns. Latour tells us in 2008, in an acceptance speech for the Siegfried Unseld Prize, that for more than thirty years he has been working towards the development of a system. This system was the focus of his 2012 An Inquiry into the Modes of Existence (AIME). This system aims at providing a metaphysical framework in which moderns, or those who have never been modern, describe the various ways—modes—with which one can and does make sense of the world. Anthropology here can be understood as attempts to describe the peoples of the world, how they situate and make sense of themselves and the worlds of others, whereas metaphysics here is how these worlds are cleaved at the joints. Thus, while FG is not the outline of his system, which was the project of AIME, it relies on the schemes developed there to provide a sustained exploration of the need for a new climatic regime in light of ecological collapse.
  • Schleiermacher’s Interpretation of the Bible: The Doctrine and Use of the Scriptures in the Light of Schleiermacher’s Hermeneutical Principles

    Wishart, Ian S. (Memorial University of Newfoundland, 2020-01-08)
    Interpretation of the bible is often considered to be the task of communicating the message of the scriptures in an age whose thought and common life have little in common with ancient Palestine. The problem of communication is a problem of media: should the Church not employ modern media of data-processing and electronic systems to reshape the minds of men and women in conformity with the Christian ethic, or should the individual Christian not conclude that the time for words is past, and by direct action demonstrate what God’s love for suffering humankind may mean in some particular area of human life?Schleiermacher, long before the age of McLuhan or Leger, had thought deeply about the problems of communicating the gospel and the medium of communication, and he had an answer set out in principle which he elaborated in his own practice. The Church lives by preaching; in proclamation a Christian gives expression to personal consciousness of God, and in so far as being an official spokesperson of the Church gives expression to the common consciousness of the Christian community. This proclamation germinates in the consciousness of the hearer, stimulates there a consciousness of God, of sin and redemption, and issues in action which is the ethical result of faith.
  • Review of Kevin Decker and Jeffery Ewing, Alien and Philosophy: I Infest, Therefore I Am. Oxford: Wiley-Blackwell, 2017. 240 pages.

    Call, Jared; Memorial University of Newfoundland (Memorial University of Newfoundland, 2020-01-07)
    The movie Alien first hit the box office in the spring of 1979, and it was met with critical acclaim; in 2008, it ranked seventh best film in the science fiction genre by the American Film Institute. The chestburster scene is now stuff of legend and is iconic in the world of pop-culture and entertainment. Kevin Decker and Jeffery Ewing’s book, Alien and Philosophy: I Infest, Therefore I am, was also published in the spring, thirty eight years later, and not only does it also explore what it means to be human—and alien—but it does so in a way that both the movie and their book share: it is a form of entertainment. Of course, it is clear that Decker and Ewing’s purpose in Alien and Philosophy is not merely to entertain its readers, but to engage the reader in philosophizing while nevertheless ensuring that the entertainment factor is sufficiently met. In a rather gripping way Decker and Ewing explore topics as diverse as “identity and personhood, morality and the political and economic forces of the Alien universe, just war theory in going into battle against the Xenomorphs, the philosophy of horror, and feminist insights into Ripley’s leadership style”.
  • Foreword to Ian Wishart’s Schleiermacher’s Interpretation of the Bible

    McGrath, Sean; Memorial University of Newfoundland (Memorial University of Newfoundland, 2020-01-07)
    When the following monograph first appeared, as a thesis successfully defended at the Toronto School of Theology in 1968, very little work had been done on Schleiermacher’s sermons. Ian Wishart produced one of the most careful studies of Schleiermacher’s preaching ever to have appeared in English. The work has been inaccessible until now, available only at the University of Toronto, where it was shelved alongside other successfully defended theses. It is our pleasure to publish it in revised form in Analecta Hermeneutica, and, through the revolution of open access, offer it to the world. Since the thesis was written, Barth’s commentary on Schleiermacher’s sermons has been published.1 But there is little repetition here. Wishart’s approach to Schleiermacher’s sermons could not be more different than Barth’s. Barth has little time for hermeneutics, and even less time for transcendental psychology; Wishart, recognizing Schleiermacher’s decisive contributions to both these fields, reads Schleiermacher’s sermons as complementary, indeed essential, to his hermeneutics and psychology.
  • Review of Bruno Latour, Down to Earth: Politics in the New Climatic Regime. Cambridge: Polity Press, 2017. 140 pages.

    Ahern, Andrew; Memorial University of Newfoundland (Memorial University of Newfoundland, 2020-01-07)
    Bruno Latour’s 2017 publication, Down to Earth: Politics in the New Climatic Regime, is Latour’s analysis of the many political problems of today, including mass migration and worldwide inequality, all while the issue of climate change hangs in the global communities’ political and intellectual atmosphere exacerbating these phenomena. Coming in at a short 106 pages of text, Latour argues that it is not adherence to “the facts” or bigoted ideologies that is the central political problem of our time, but that the vision of a common world has been abandoned—hence the explosion of inequalities, mass migration, and climate change denial all corresponding to the era known as “deregulation,” “globalization,” or “neoliberalism.” Modernization, argues Latour, has been abandoned, and what the global community has entered is the “New Climatic Regime.”
  • Review of Kojin Karatani, Isonomia and the Origins of Philosophy. Durham: Duke UP, 2017. 176 pages.

    Trnka, Peter; Memorial University of Newfoundland (Memorial University of Newfoundland, 2020-01-07)
    This is a book for anyone interested in: the origins of philosophical thinking, the idiocy of the designation ‘pre-Socratic’, the coincidence of western and eastern cultures, the political economy of intellectual life, the nexus democratic-anarcho-communist, the power of movement, and, in short, anything critical to do with the structure of thought and world history (a grand scope, perhaps, but one that fits with the course of the Japanese Kantian-Marxist’s recent work, as this book grew out of a larger project on economic modes of exchange and production entitled, in English, The Structure of World History (Durham: Duke UP, 2014)). So, this book is for just about anyone with interests in philosophy; it is, accordingly, accessible, written in a clear, uncluttered prose, and short, yet shatteringly good and widespread and intense in its consequences, if the argument is received.

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