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 (hûr′mə-no͞o′tĭk, -nyo͞o′-) also her·me·neu·ti·cal (-tĭ-kəl)
Interpretive; explanatory.

[Greek hermēneutikos, from hermēneutēs, interpreter, from hermēneuein, to interpret, from hermēneus, interpreter.]

her′me·neu′ti·cal·ly adv.
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References in periodicals archive ?
Their topics include Dilthey's path: from the legacy of Boeckh and Droysen to the foundation of the human sciences and a hermeneutical logic of life, phenomenology as hermeneutics, Husserl's hermeneutics: from intuition of lived experiences to the horizonal lifeworld, Ricoeur's unrecognized debt to Merleau-Ponty, the metaphysical dimension of hermeneutics, and Gadamer and the philosophy of science.
My aim is to explore hermeneutical thinking as an alternative to the "technomorphic" orientation of the bioethical discourse, in view of the predominance of the principialist version popularized by the American "neo-bioethical" movement.
Wilhelm Dilthey begins his study on Schleiermacher's hermeneutical system with the statament that "the science of hermeneutics actually begins with Protestantism" (Dilthey 1996, 33).
Conceived as a coherent set of situations, the evolution of the world is also, seen as a fusion of horizons of a different hermeneutical situation.
Patristics and Catholic Social Thought: Hermeneutical Models for a Dialogue.
Collaboratively compiled and co-edited by Michael Bowler (Associate Professor of Philosophy at Michigan Technological University) and Ingo Farin (lecturer in philosophy at the University of Tasmania, Australia", "Hermeneutical Heidegger" is a collection of eleven scholarly essays that critically examines and confronts Heidegger's hermeneutical approach to philosophy and the history of philosophy.
Reexamining the importance of this project, this study argues for two basic theses: (1) Professor Lavoie's appropriation of the German philosopher Hans-Georg Gadamer remains a robust philosophical framework for the Austrian science of praxeology; and (2) the Austrian critiques of his hermeneutical project ironically adopt the same epistemic presuppositions that have historically marginalized the distinctively Austrian methodology of praxeology.
grounds his project in a careful examination of Ricoeur's "hermeneutical journey" and then turns to Hegel's "speculative journey" in order to anchor his concerns "historically and thematically" (x).
This paper focuses on the hermeneutical recognition that happens during the cross-cultural transmission of the gospel.
It is an attempt by De La Torre to shift the discourse of Christian ethics by integrating a hermeneutical mode of liberation theology.