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page215from Building Ideas
reference to scripture immediately
highlights the religious origins of the term, in both the Biblical and the
ancient Greek practice of interpreting the “word of God”. It derives from the
Greek term used for the priest at the Delphic oracle, and also from Hermes, the
wing-footed messenger-god. Hermes is the Greek equivalent of the angel in
Christianity, the intermediary figure who communicates between people and the
gods. We previously met this figure in the structuralist analysis of myth, as a
device for explaining the causes of otherwise mysterious events. In
hermeneutics, the god Hermes could be seen as a convenient metaphor, as a
reminder of the idea that texts can be understood as “messages”. The fact that
texts require interpretation at all, as opposed to being merely carriers of
neutral information, can also be inferred from the great disputes over
interpretation that have marked the history of religions based on allegiance to
a “founding document”. The fragmentation of the Christian church within the
last few hundred years is just one example of the scope for argument over the
meaning of the “word of God”. More dramatically, the seventh century split
between Islam and Christianity, as well as the earlier Christian divergence
from the Judaic Old Testament traditions, also shows how powerful the rewriting
of texts can be when it is carried out under the name of ever more authentic interpretation.
The transformation of hermeneutics from a
theological to an academic practice occurred with the eighteenth century
expansion of scientific thinking in the humanities. As the contemporary French
philosopher Paul Ricoeur described, in his essay “The task of Hermeneutics”,
this could be seen as a shift from a regional to a general hermeneutics:
Hermeneutics
was born with the attempt to raise(Biblical) exegesis and (classical) philology
to the level of a Kunstlehre, that is , a ‘technology’, which is not restricted
to a mere collection of unconnected operations.3
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