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Publisher: Moscow State University of Psychology and Education

ISSN (online): 2312-2757

DOI: http://dx.doi.org/10.17759/langt

License: CC BY-NC 4.0

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Communication and hermeneutics for inclusion 991

Salmeri S., Chair of the Degree Course in Educational Sciences, Associate professor in Pedagogy, University of Enina “KORE”, Italy, stefano.salmeri@unikore.it
Abstract
Hermeneutic pedagogy represents a problematical and critical approach. Hermeneutics allows to look at education as a possibility rather than a necessity, ensuring respect to the weakest and the difference. The hermeneutic paradigm is thus a strategy for critical emancipation and for conscientization.

Keywords: hermeneutics, education, emancipation, awareness, problematic approach.

Column: Linguodidactics and Innovations.Psychological Basis of Learning Languages and Cultures.

DOI: http://dx.doi.org/10.17759/langt.2016030107

A Part of Article

Hermeneutic pedagogy theorizes that the subject plans the totality of meaning within which individual objects, whether aesthetic or natural, are arranged. These objects need to be interpreted, but can always be placed within the context of comprehension as an activity. In a pedagogical perspective, interpretation cannot be simply reduced to a hermeneutics of text; students find meanings in a text/context, and it is up to them to reorganize these meanings on their own. As an attestation of another subject’s intention, otherness is thus the marker of an interpretive need. A hermeneutic educational experience cannot be reduced either to a free interplay of imagination and intellect, or to a moral intention. To become a significant and productive experience, action requires exchange and its prerequisite is a participated and participating communication, where one subject listens to the other.

Hermeneutic pedagogy espouses Habermas’ conception of unlimited and non-authoritarian communication[1].  Ideal communication is consensual. The partners in an equal relationship meet the four fundamental requirements of discourse – comprehensibility, mutual understanding, truthfulness, and rightfulness – and set aside general and particular practical interest for the sake of universal and shared communication.



[1] Habermas H., Agire comunicativo e logica delle scienze sociali, tr. it., Bologna, Il Mulino, 1980

For Reference

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