Download Is There a Single Right Interpretation? (Studies of the by Michael Krausz PDF
By Michael Krausz
Is there a unmarried correct interpretation for such cultural phenomena as works of literature, visible works of art, works of tune, the self, and criminal and sacred texts? In those essays, just about all written specifically for this quantity, twenty major philosophers pursue diversified solutions to this question via reading the character of interpretation and its gadgets and beliefs. the elemental clash among positions that universally require the perfect of a unmarried admissible interpretation (singularism) and people who enable a multiplicity of a few admissible interpretations (multiplism) ends up in a number of engrossing questions explored in those essays: Does multiplism invite interpretive anarchy? Can opposing interpretations be together defended? may still festival among contending interpretations be understood when it comes to (bivalent) fact or (multivalent) reasonableness, appropriateness, aptness, or the like? Is interpretation itself an basically contested thought? Does interpretive job search fact or goal at anything else besides? may still one specialize in interpretive acts instead of interpretations? may still admissible interpretations be mounted by way of finding intentions of a historic or hypothetical writer, or neither? What bearing does the very fact of the historic situatedness of cultural entities have on their identities? The individuals are Annette Barnes, No?«l Carroll, Stephen Davies, Susan Feagin, Alan Goldman, Charles Guignon, Chhanda Gupta, Garry Hagberg, Michael Krausz, Peter Lamarque, Jerrold Levinson, Rex Martin, Jitendra Mohanty, Joseph Margolis, David Novitz, Philip Percival, Torsten Pettersson, Robert Stecker, Laurent Stern, and Paul Thom.
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Extra info for Is There a Single Right Interpretation? (Studies of the Greater Philadelphia Philosophy Consortium)
Sample text
Well, Novitz might not think so. He might say that an imaginative interpreter who clings to an erroneous elaboration is no longer an interpreter of the text. Novitz’s claim might be, not simply that imaginative interpreters 2. David Novitz, ‘‘Interpretation and Justification,’’ Metaphilosophy 31, nos. 1/2 (2000) (special issue: The Philosophy of Interpretation, ed. Joseph Margolis and Tom Rockmore): 4–24. 3. This terminology is a little unfortunate. Elucidation is not repetition. To elucidate an object, you have to say something about it different from what you said in identifying it.
3. This terminology is a little unfortunate. Elucidation is not repetition. To elucidate an object, you have to say something about it different from what you said in identifying it. So all interpretations—even elucidatory ones—elaborate on their intentional objects. Novitz explains that by elaborative interpretations he means ones that are consistent with the text but not specified by it. 4. Novitz, ‘‘Interpretation and Justification,’’ 5–7. 5. , 7. 48 Is There a Single Right Interpretation? must modify their elaborations in the light of a fuller understanding of the text, but that they must do so if they are to be interpreters of that text.
Novitz explains that by elaborative interpretations he means ones that are consistent with the text but not specified by it. 4. Novitz, ‘‘Interpretation and Justification,’’ 5–7. 5. , 7. 48 Is There a Single Right Interpretation? must modify their elaborations in the light of a fuller understanding of the text, but that they must do so if they are to be interpreters of that text. The point would be, not that they are no longer interpreting, but that they are no longer interpreting that text. In a strict sense this seems right.