By Richard E. Palmer
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Sample text
Novels are, clearly, and some recent poems do rely occasionally on visual effects; yet even here do we not often (and rightly) imagine the sound as we read? For instance, in reading a novel of Dostoevsky, is not the dialogue heard with the "inner ear"? Is not meaning, therefore, inseparable from the aural intonations which are supplied in conformity with the "circle of contextual meaning" that has been built up in the process of reading the work? ") Here is that reverse direction in the dialectic again: the reader supplies the "expression" in accordance with his "understanding" of the text.
Thomas' extensive commentary,10 the second direction may also apply. Aristotle defines hermeneia as referring to the operation of the mind in making statements which have to do with the truth or falsity of a thing. "Interpretation" in this sense is the primary operation of the intellect in formulating a true judgment about a thing. A prayer, a command, a question, or a deprecative sentence is not a statement, according to Aristotle, but is derived from a statement; it is a secondary form of sentence which applies to some situation which the intellect originally perceived in the form of a statement.
An interesting use of the word hermeneuein occurs in the New Testament, Luke 24:25- 27. Jesus, now resurrected, appears: And he said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! " And beginning with Moses and all the prophets, he interpreted [diermeneusen] to them in all the scriptures the things concerning himself. Note that the Christ appeals to their rational faculties: "Was it not necessary . . " Then he opens up the meaning of the texts by placing them in the context of his redemptive suffering 11.