For some time hermeneutics has been posed as a competitor for positivism in the field of cognitive and human sciences and has almost prevailed. The field of literature and interpretation of literary texts is one of the fields this branch has influenced. The aim of this article is to examine this subject, coin the term "Literary Hermeneutics" and explain how to apply it for interpreting literary texts, especially novels. To do that, we first define hermeneutics and then literary hermeneutics and its different circles and in the conclusion mention the obligations resulting from selecting each of these circles for interpretation.

Peace is one of the major concepts in political philosophy. Various schools in political philosophy and different political philosophers have presented different views about the ways that can help achieving peace among nations. In recent years, the idea of the "clash of civilization" has intensified efforts regarding the issue of peace. In this paper, it has been claimed that "dialogue among civilization" can be a very fruitful way towards peace. Relying upon the "Hermeneutics of Difference", cultural interaction through civilizational dialogue has been formulated as an alternative way for achieving peace.

According to classical opinion about understanding and interpreting a text, meaning of the text is independent of reading and exists prior to any interpretation of the readers; it depends only to the author's intention. Neopragmatism is a post-modern school which possesses an audience-oriented and subjective hermeneutics and which in its analysis of the process of interpreting text, gives the main role to the interpreter and sees very little portion for the text. In this paper, explaining the theoretical and philosophical fundamentals of neopragmatism's approach to hermeneutics (presented in Richard Rorty's and Stanley Fish's works), we will analyse and criticize this theory and show its weakness and shortcoming.

Hermeneutics is one of the most important methods in modem literary criticism. This modem method has two different periods: I. Traditional hermeneutic which considers the principle of the definite and absolute meaning of discourse. II. New hermeneutics, which considers meaning as the reader, perceives. Although one may survey Hafez poetical works from different literary perspectives, such as the formalistic approach or the mythological attitude, one of the best methods in surveying and analyzing his poems is still the hermeneutic one.

The new developments in the field of hermeneutics and exegetic theory has, in certain areas, presented challenges to theology as a text-based field of knowledge with deep connections with the exegesis of holy scriptures. The present article intends to examine the effect of contemporary hermeneutics in both aspects of ‘exegesis as a theory of reading’ and ‘exegesis theory as philosophical hermeneutics and meta-exegesis’ on the field of traditional theology and to put emphasis on this point that each theological approach necessarily relies on a specific exegetic theory and to study the interaction between hermeneutics and theology in the following three domains:a. The critical challenge which contemporary hermeneutics presents to theology as a whole.b. The study of the new theological problems posed by contemporary hermeneutics.c. Re-examination of the effect of theological beliefs in hermeneutics.

This classic introduction in the field of hermeneutics, published in Persian for the first time, encompasses a wide range of approaches to interpreting the sacred text. Manfred Oeming, a professor of theology of the Old Testament at Heidelberg University, provides a brief history of philosophical hermeneutics, offering a clear structure to emphasize the existence of different approaches to interpreting a text and explaining the necessity of such diversity. In this article, which essentially serves as the first chapter of the book "An Introduction to Contemporary Biblical Hermeneutics," Oeming aims to introduce perspectives on the Bible and sacred texts by taking a brief look at interpretative traditions from Plato to the contemporary period.

The present article seeks to demonstrate in a descriptive-analytical method that, with the founders of philosophical hermeneutics, how religious understanding has become a model for understanding hermeneutics and understanding hermeneutics as a model for religious understanding? How is the process of understanding in religious traditions, especially the element of application and the element of understanding divine will, is used as a model for better understanding of hermeneutics? How do religious beliefs, such as incarnation, trinity, religious imagery and ritual shows help to explain hermeneutic teachings, help? Then shows Examples of hermeneutic explanations of religious teachings and religious explanations of hermeneutic teachings. Then He makes it clear the relation between general hermeneutics and hermeneutics of the Holy Texts. In the end, he says that what are the mistakes of Christian theology from a philosophical hermeneutic?...

Hermeneutics, which was a method of discovering the truth in sacred texts, became a general method of understanding in its course of development. Schliermacher and Dilthey used hermeneutics as a method of understanding the life of mind. This kind of hermeneutics is referred to as subject-centric. Max Weber used this method in his outstanding classical The Protestant Ethics and the Spirit of Capitalifm. Yet, with the linguistic turn in the beginning of the 20th century, subject was replaced by language as the main category of understanding. Gadamer(s) linguistic-centered hermeneutics advanced the idea that discovering the truth is possible through dialogue among traditions in the context of their historical development. Habermas, criticizing the shortcomings of Gadamer(s) hermeneutics, suggests that understanding the life-world and everyday life is possible only through a dialogue aimed at redeeming the communication from distortion

There are several meanings for the term hermeneutics on the basis of its application.The uses of the word should be precisely clarified their meaning and the amis by using this term. Criticism domain of artwork has had the most damage due to the peculiar application of the word hermeneutics and its different equivalents such as interpretation, analysis of critics and rhetoricians and thinkers in their written works. If the meaning of the words in their applications and the users intention of the words is not clarified there would happen no immediate and clear action would be at hand, moreover the written works readers would be mislead in understanding the have wrong interpretation to that of the authors. Interpretation and understanding a phenomenon is impossible as for as some thinkers take understanding and interpretation as a unique entity. Human mental capabilities are in form that allows making meaning for every phenomenon or seek to discover the meaning. Such capacity is called as interpretive capacity. Texts are unveiled through interpretation.The aim of text interpretation and understanding is to get its meaning, meaning is the fruit of understanding.Dasani is an interpret or that has heaven and innately interprets the phenomenon. In order to interpret a text it is necessary to have a method. The text direct the interpreters in finding the methods of interpretation, in other words texts are direction of interpreters for interpretation. Studying the definitions of hermeneutics and analyzing the interpretation process nature is necessary for any researcher. Because interpretation, cognition and cosmology have innate relation and in addition to this, interpretation in art domain appears in the form of art critics. The question of what is hermeneutics and studying the general problems related to interpretation is the gist of this article.

Shaykh Shahab-al-din Suhravardi is the first Muslim philosopher to look into the Qur'an and hadith for evidences for his philosophical theories. In this way, he tries to find the most reliable knowledge of the ultimate truth.In this article, the authors analyze Suhravardi's viewpoint on hermeneutics (ta'wil) of religious texts. They argue that based on his theory of imagination in the domains of epistemology and ontology, Suhravardi finds it necessary to go through a process of ta'vil in order to attain and observe esoteric truths. He considers such a process to be multi-leveled and hierarchical, and by such understanding he solves the problem of the contradiction between the oneness of truth and the plurality of ta'vils which rely on one's preunderstandings.