Item description for THE COMMUNITY OF INTERPRETERS (Studies in American Biblical Hermeneutics) by Robert S. Corrington...
THE COMMUNITY OF INTERPRETERS (Studies in American Biblical Hermeneutics) by Robert S. CORRINGTON
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Studio: Mercer University Press
Est. Packaging Dimensions: Length: 9" Width: 6" Height: 0.31" Weight: 0.45 lbs.
Release Date Jun 1, 1996
Publisher Mercer University Press
ISBN 0865545022 ISBN13 9780865545021
Availability 105 units. Availability accurate as of Oct 25, 2016 04:29.
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More About Robert S. Corrington
Robert S. Corrington is a professor of philosophical theology at Drew University in New Jersey. His books include "Nature and Spirit: An Essay in Ecstatic Naturalism" and "An Introduction to C. S. Peirce,"
Robert S. Corrington currently resides in the state of New Jersey. Robert S. Corrington was born in 1950 and has an academic affiliation as follows - Drew University, New Jersey.
Robert S. Corrington has published or released items in the following series...
Reviews - What do customers think about THE COMMUNITY OF INTERPRETERS (Studies in American Biblical Hermeneutics)?
On the 15th Anniversary of The Community of Interpreters Sep 1, 2001
Perhaps the best criterion for judging the importance of a philosophical text is to see if its impact extends beyond its intended area and emerges in new ones. (Marx never would have imagined that Das Kapital would become relevant to the field of Literary Criticism!) We are approaching the 15th anniversary of the release of Robert S. Corrington's first book, The Community of Interpreters, a 106 page study on "the Hermeneutics of Nature and the Bible in the American Philosophical Tradition", and its already far reaching relevance is still growing. What intended to be an emancipatory theory serving a specialized area of philosophy and theology, The Community of Interpreters, with its delineation of "horizonal hermeneutics", has meaningfully influenced the areas of community studies, democratic studies, psychoanalysis, anthropology and, my area of interest, the philosophy of education. Corrington seems to have three major projects in the book. First, to re-introduce the philosophical audience to the tradition of American hermeneutics. Second, to demonstrate the narrow scope of Continental hermeneutics. Third, to introduce the notion of horizonal hermeneutics. With its emphasis on communal interpretation, horizonal hermeneutics hopes to emancipate hermeneutics from the constraints of subjectivism and finitude. By reenacting the philosophy of C.S. Peirce and Josiah Royce, Corrington claims that the hermeneutic enterprise can be enriched and greater fruits can be gained in the practice of philosophy. Why the American tradition? First, Peirce and Royce both see the subject matter of interpretation as nature itself, which moves us beyond the Continental tendendcy to see hermeneutics as attending only to language, or text. The American tradition is of greater scope. Corrington moves the subject from the nature of text to the text of nature. Nature is the ultimate text and all orders become available for interpretation. Available to whom? Here again Peirce and Royce, Corrington argues, help us to move beyond the subjectivism of Continental hermeneutics that seeks to deny the possibility of shared meaning. (Derrida and Gadamer serve as examples.) The hermeneutics of Peirce and Royce call for a community of interpreters to share in the interpretive process. Why should a community of interpreters guarantee greater success for the hermeneutic enterprise? Afterall, it is possible that a plurality of interpreters could block and distort the process. Here Corrington is able to establish an ethics of interpretation that calls for loyalty to the process and a hope that meaning can be attained in spite of the fact that meaning is to be had in the infinite future, always one step beyond the horizon. The community of interpreters is a democratic community. There is no pre-ordained blueprint for how the process will take place so that interpretations, whether new or old, are free to emerge and obtain when relevant. The plurality of interpreters makes this possible, freeing the individual interpreter from the constraints of their own subjectivity. Furthermore, the community of interpreters is fallible and ready to self-correct in light of alternative interpretations not yet seen. What the reader will follow is a geneology of sorts, moving from Peirce to Royce to Corrington. Peirce sees the community of science, loyal to the scientific method, as the paradigm of communal interpretation. It is the community that agrees upon the objective criteria for determining the real, truth and validity of judgments. For Royce, the community of interpretation is modelled after the Beloved Community of the Church, whose goal is to see the world as God sees it, the perfect interpretation. Finally, Corrington furthers the notion of the community of interpreters as it relates to theological hermeneutics and philosophy in general. I have used the book to develop better pedagogical practice. Classrooms can be transformed in to communities of interpretation where students seek meaning together. The role of the teacher then moves toward that of facillitator, ensuring the integrity of the process. Indeed, The Community of Interpreters is not only a book that illuminates best practice in philosophy, but best practice in community in general.
Darryl M. De Marzio Director of Field Studies Institute for the Advancement of Philosophy for Children Montclair State University Montclair, New Jersey 07042