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We'll get into the proper or at least more systematic business of the course when we turn to hermeneutics next week.
下周我们讲到阐释学的时候,将会真正地或者说更系统地对这门课程进行讲解。
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On Tuesday we'll turn to a more specific subject matter: hermeneutics, what hermeneutics is, how we can think about the nature of interpretation.
周二我们会讲到一个更具体的问题：,即解释学，解释学是什么，我们该如何看待解释学的本质。
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That's why hermeneutics gradually moved I should say, it didn't desert religion, but it expanded--to the study of the law.
因此诠释学从宗教领域转移到了,应该说，它没有离开宗教，而是延伸到了法学领域。
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So in any case, hermeneutics is devoted to the discovery of meaning and the art that it's concerned with is the art of interpretation.
所以解释学注重研究内容,并且将它和语言的应用相联系。
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So hermeneutics will be our first topic, and it attempts to answer the last question that I've mentioned which is raised by theory of literature.
所以诠释学，是我们的第一个话题,它试图回答的是我在探讨文学理论时提出的最后一个问题。
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Maybe other principles of hermeneutics will place much more stress on innovation or novelty or difference, but you're not sure people can understand unless they share a great deal of common ground."
也许诠释学的其他原则更强调,创新，独树一帜，与众不同，但你不能保证人们都能理解,除非他们有很多相同之处“
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These are the questions that are asked by what's called hermeneutics, a difficult word that we will be taking up next week.
这些是所谓诠释学提出的问题，诠释学是个难词，我们下周再讨论。
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What gave rise in the Western world to what is called "hermeneutics" was in fact the Protestant Reformation.
事实上是西方的新教改革“,导致了所谓的“诠释学“的产生。
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But hermeneutics has a history; that is to say, it's not something which has always just been there.
诠释学有它的发展历程;,它并不是一开始就有的。
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So understand that hermeneutics isn't necessarily about, as Gadamer would put it, merging historical horizons.
所以，解释学不完全是，正如伽达默尔所说，历史观的碰撞。
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Hermeneutics is, well, more or less by nature and by definition, interested in meaning.
解释学从定义来看，注重事物的含义。
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Once again you see that hermeneutics enters a field when the meaning of something becomes more important and when that meaning is recognized to be difficult to grasp.
你们再次看到诠释学,进入这样一个领域,意义的理解很重要，也很难把握。
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I suppose what I'm really saying is that the word "hermeneutics" wasn't available, and the idea that there ought to be a sort of a systematic study of how we interpret things wasn't really current.
我想说的是“诠释学“这个词,不是一开始就有的，而应该系统地学习,如何解释事物,这种思想也当时也是没有的。
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It has to do with the god Hermes who conveyed language to man, who was in a certain sense, among many other functions, the god of communication, and hermeneutics is, after all, obviously about communication.
它与赫耳墨斯，即教给人类语言的神祇有关，从某种意义上来说，赫耳墨斯是沟通之神，所以诠释学显然和沟通交流有关。
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All right. So what is the basic problematic for hermeneutics in this tradition?
在这个传统中诠释学的基本问题,是什么？
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This then is the object of historicizing and, as we'll see at the end of the lecture, there's a certain nobility about it to be juxtaposed with the nobility of Gadamerian hermeneutics.
这就是历史化的目标，在这节课快结束的时候我们会了解到，能和伽达默尔的解释学并置,它是受人尊敬的。
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There is in other words in Ricoeur's view a hermeneutics of suspicion, and "skepticism" or "suspicion" is a word that can also be appropriated perhaps more rigorously for philosophy as negativity.
换句话说，在利科看来存在着怀疑解释学，怀疑主义，或，怀疑,在哲学上表示否定是可以的,或许更严格。
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So much then for the history of hermeneutics.
关于诠释学的发展史就讲到这儿。
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All right. Let's hope we can free our minds of these matters now and turn to something a little more substantive, which is the question--before we plunge in to Gadamer really: what is hermeneutics?
现在让我们把思想从这些事物中解放出来,转向更实质性的问题，在我们探讨伽达默尔之前：,曾提出这样一个问题：诠释学是什么？
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For Empson, there's a kind of a fluid and easy movement back and forth between what for hermeneutics are three very different phenomena: author, text, reader.
对Empson来说，在作者，文本，读者之间,诠释学里认为这是三种非常不同的现象：,在三者之间有一种流畅的反复的关联。
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