\"My subject is philology as the ground of literary and cultural studies. Philology, not philosophy, because philology’s horizon is not a history of ideas but an institutional and programmatic history.\" (Thus: because philology is pragmatic, instrumental, applied.) (327)
\n\"What kind of research and educational program can integrate the pres- ervation and study of these two radically different media? [JZ: Books vs Digitized Books/Text vs Digital Text/etc.] \"The problem is especially difficult because it requires a practical solution, and nobody has one. We’ve been temporizing with jerry-rigged approaches for over twenty years.\" (328)
\n\"I believe that we should escape both of those perspectives, and that we can, through an imaginative recovery of philological method.\" (328)
\nRefers to: Jürgen Habermas’s Legitimation Crisis. Such a crisis too in the humanities and its institutions. McGann 'sided' on philological praxis and editorial method. But philosophy went mainstream rather than philology: the instalation of theory—of philosophy rather than philology—at the center of academic discussion. Starting the mid 70s it was about “interpretive community” (or if not a “legitimation crisis”?). Refers to The Postmodern Condition (Jean-François Lyotard, 1979).
\n\"Like Habermas, Jean-François Lyotard saw the crisis as a problem bequeathed to philosophy by modern science and its techno-performative criteria of legitimate knowledge. Where modern secular societies grounded their knowledge foundations on instrumental reason, Lyotard called for a “postmodern science” that would change “the meaning of the word knowledge, while expressing how such a change can take place. It is producing not the known, but the unknown.[…]\" (330)
\nMcGann Reasons that this call of Lyotard for inter alia this philosophical hermeneutic turn was actually instrumental. The philosophical post-structuralist theory was pushed by Lyotard as an answer to the university’s crisis of legitimacy. But McGann thus says it was just to get an institution founded (which never happened). \"Though based in a critique of instrumentalism, Lyotard’s report was itself instrumentalist. It projected an institutional reorganization as the means for promoting the practice of postmodern science.\" (332)
\nFish regards DH as just another 'dispensation' of humanities acting against the crises in humanities by constantly making it 'new' (a long farce that was thus started by Lyotard).
\nMcGann opposes: \"A philological conscience presses against such habits. For the philologist, the past and the future are obligations we keep forgetting and neglecting.\"
\n\"And it isn’t true, as Fish avers in his essay, that “disciplines like physics or psychology or statistics discard projects and methodologies no longer regarded as cutting edge”\" Refers to Newtonian mechanics. (333) Methodologies \"only get discarded when they can’t contribute to disciplinary obligations. Like, say, astrology?\" (334)
\nBut the central disciplinary obligation of the humanist scholar is \"the knowledge of what is and has been known\"; that is said by: August Boeckh which Lyotard, like Nietzsche, read in narrowly positivist terms (334). McGann seeks support in Stiegler who (referencing Heidegger) rethinks the status of established forms of knowledge: \"A tool is, before anything else, memory (335). \"A word or a wheel, an alphanumeric script or an electronic circuit: before anything else, each of these minute particulars is an established memory of the complex system in which it is a codependent function.\" (335) So is text: “‘all text is marked text.’” (Don McKenzie). (335)
\nStiegler calls the systematic technicity of science “the inorganic organization of memory.” For Lyotard and the Hegelian tradition, “inorganic” signals a state of fixedness. \"The fixed material conditions of any science—its established methods, tools, data, and institutions—are what a “postmodern science” must repeatedly correct and overcome.\" (336)
\n\"For Stiegler, the inorganic character of any science is not a negation to be negated but one to be embraced and explored\" (336) [JZ Thus also McKenzie (and McGann).]
\n\"The method of philosophy, like science, seeks to generalize its detailed investigations, whether conceptual or empirical. The method of philology, like history, is different. Its orders of procedure are philology’s various subdisciplines: paleography, bibliography, stemmatics, textual criticism, hermeneutics, and so forth—the entire array of what was organized and called in the nineteenth century as the lower and the higher criticism. The primary operations of philosophy are to test, reconstruct, or falsify its subjects of attention; think of Plato, Immanuel Kant, Werner Heisenberg,or Karl Popper. But these are the subroutines of philology. Its chief operation is to thicken what it knows and fill out its field of attention; think of Herodotus, Friedrich August Wolf, the brothers Grimm, or Boeckh. […] And philology has a science, an order of method, for accessing its kind of truth.\"
\n[JZ: iow: philology is concerned with establishing the facts and details, philosophy with generalization; even if all acts are hermeneutic. But isn't the whole point of the post structuralists that they aren't separable?]
\nAdresses David Weinberger's Too Big To Know. \"We need to understand what of the old is worth holding on to [JZ1], and what limitations of the new technology are going to trap and tempt us [JZ2].\" McGann on [JZ1]: we can not understand that as history has proven over and over again; on [JZ2]: the trap and tempt is that we think we can understand what's worth holding on to.\" (339) Further debunking… Knowledge is not becoming networked: it always was from the start (e.g. Alexandria). And also it is not true that (if the classroom becomes networked) it is the smartest person in the class. That of course is still a person. But Weinberger uses this argument like Lyotard to focus on another matter: \"The thought is a heuristic move directing our attention to the problems of organizing inorganic materials for human use.\" (341)
\nWarns that philologically one should always study sources in situ and twice (at beginning and end of project): archives can't be trusted to know themselves (they have memory lapses too).
\nAn internetwork of knowledge (e.g. libraries, internet) always functions as an institutional and social mechanism. And it functions over time, in history. And \"While automated information systems are complex […] social networks, even preelectronic ones, are vastly more complex and volatile.\" (344)
\n\"The room of philology is more extensive than the internet room because it is a fully historiated enterprise—because it is, so to say, conscious that its current use depends upon the strength and depth of the belatedness it can never escape. Shaped to a vast presentness—blogging, texting, tweeting, LinkedIn, and Facebook—the internet makes it difficult for us to see and to remember two things about itself: that, as a knowledge tool, it is 'before anything else, memory'; and that, as a memory system, it will keep on forgetting. So current commonplace regards books and other physical things—'objects as objects'—as 'fixed and dead,' whereas the internet appears dynamic, even in a way alive: the smartest person in the room! But in fact it is an 'inorganic organization' like any other artificial information system.\"
\nPhD programs do not adequately prepare. A focus on Python, XSLT, and GIS are important; \"but one might better think that descriptive bibliography, scholarly editing, theory of texts, and book history are now even more pressing programmatic needs\" (344) Exactly because building the infrastructure is a huge problem; but the ensuing social and institutional problems are even more complex.
\nPlea for philologian as hero: \"Philology is the fundamental science of human memory\" (345); pleas for knowing the trade so as to know how it transfers to the digital?
\nEnds on a note stressing the distinction between philological (archival/'the archive') and post structuralist approach. \"For the philologian, materials are preserved because their simple existence testifies that they once had value, though what that was we can never know completely or even, perhaps, at all. If our current interests supply them with certain kinds of value, these are but Derridean supplements added for ourselves.\" (345-346) \"That is the knowledge to which the science of philology is devoted. It is, I believe, the ground on which all humane studies must finally take their stand.\"
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\"Hermeneutics, the branch of continental philosophy which treats the understanding and interpretation of texts.\" (1) When following Heidegger it should be impossible to formalize mental processes. This article wants to explore the constructive potential of hermeneutic thinking for AI. Starts with an historic account of main streams of thought in hermeneutics.
\n\"Hermeneutics grounds the meaning of texts in the intentions and histories of their authors and/or in their relevance for readers. In contrast, analytic philosophy usually identifies meaning with the external referents of texts and structuralism finds meaning in the arrangement of their words.\" (2)
\nHermeneutic cycle/spiral (perception & reflection in cycles create meaning and (deeper) understanding; resembles boostrapping and strange loop in computing.
\nClassical Methodological Hermeneutics
Classical origins: ancient Greeks' study of literature and in anciente Biblical exegesis. Jewish and Christian exegesis was known for providing allegoric readings: they found hidden sense to the signs in agreement with an a priori expectation of the intention of the text. (3) In medieval times e.g. prefiguration, and literal vs allegoric vs mystical/symbolic readings. Interpretation thus relied on empathetic understanding. This Schleiermacher and Dilthey raised to a methodological principle.
Methodological Hermeneutics fo Schleiermacher and Dilthey
Schleiermacher add empathy (projective introspection): searching for the meaning expressed by another one's linguistic message. The linguistic lexicon and grammatical rules are shared in the message, but part of the meaning is based on sharing a common human nature. Richer than later communications theories (e.g. Shannon's sender, message, receiver, decoder idea). There is a grammatical and psychological moment to understanding. Grammatical thrust akin to bootstrapping and places the text in a particular literature. With the psychological thrust the interpreter reconstructs and explicates the subject's motives and implicit assumptions.(4) Interpreter may understand author even better: interpretation highlights hidden motives and strategies.
Dilthey: human interaction study is like interpreting a poem rather than doing chemistry experiments. Interpretation, or the systematic application of understanding to the text, reconstructs the world in which the text was produced and places the text in that world (and time) with its formal values and the individual values of the author.
\nUnderstanding involves tracing the immediate biographic and historical circumstances of a text and reflecting emphatically on that from the present (hermeneutic circle). This precludes any singular scientifically objective explanation like in chemistry.
\n[JZ: Or: meaning/semantics is relative with respect to time, context and observer.]
\nDilthey's followers hold that an interpretation becomes more valid as more knowledge about the author and the author's values is amassed or amassable. (5)
\nAlso they thought objective interpretation should be possible by suspension of one's own personal experience and desires.
\nPhilosophical Hermeneutics
(Ontological) Heidegger however thinks this is impossible and that instead existential understanding is grounded in the fore-knowledge accumulated from experience and is a largely unreflective automatic grasp. [JZ So: understanding is not so much empathy as well as projecting of self.] This understanding is limited to one's own 'horizon' (Gadamer's word): the fore-knowledge is accumulated over time, and constrains [JZ: shapes] successive exercises of existential understanding. [JZ: lines up with Kahn.]
(6) Gadamer adds: transcending one's own horizon *is* possible by being expose to \"others' discourse and linguistically encoded cultural traditions\". The relative 'position' of these horizons to one's own can cause shifts in the horizon of understanding. [JZ: I would express that more in terminology of orientation.]
\nCritical Hermeneutics
Habermas and Apel: critical hermeneutics, add a social dimension: syntax and semantics are important for the understanding of human linguistics, but so is social objective and purpose (pragmatic aspect). Contrast this e.g. to Chomsky: generative traits are important constituents of language and understanding, but adequate understanding must also ground in the practical purposes for which speakers use language (8)
Ricoeur: suggests that structuralism (that inventories objects and a grammar defining relations–thus deterministic(?)) and hermeneutics can be married as complementary approaches to analyzing language, meaning, and cultural symbolism.
\nRicoeur's arc: page 13, 3rd par.
\n(14): scientific methods deriving from the hums may be more appropriate for AI when interacting with hums.
\n(15) Contemporary hermeneutics: the tools of the natural science are simply incapable of representing the key concepts in such discussions, namely motivation, belief, and intention, and the complexity of their interrelations.
\n(15) Logical positivists have nevertheless rejected the claims for a separate method for social and cultural sciences as groundless challenges to their own program of creating a unified scientific method based on an unambiguous observation language.
\nWinograd argues that previous efforts to understand natural language computationally fell into a trap of \"objectivism\" and the misplaced belief that the contents of a theory or model correspond directly to reality: the deductive nature of AI formalism forces onto researchers an objectivist position. But these formalisms fail to account for the informal, phenomenological knowledge or experience that an understander deploys when interpreting utterances. Hermeneuticists identify this problem as the historicity of understanding or the role of background knowledge in mediating understanding. => Timbuctoo
\nKRL Knowledge Representation Language (Winograd) (19). A reasoning language that answers more to hermeneutic thought on interpretation. Maybe formally incomplete, but able to deal tiwh partial or imprecise information. (Dynamic Modal Logic; Pratt, Kripke, Tarski, De Rijke?).
\n(24) 8. Conlcusions
\nHermeneutics provides some basis for arguing against the feasibility of the AI project. Whether Dilthey's empathetic understanding or Heidegger's situated understanding, hermeneutics uncover a quality in the human situation that is vital for knowledge of others and oneself but has not yet been simulated mechanically. [JZ: this is where humanities should be programmatic, I think.]
\nIncoporating hermeneutics can lead to [JZ multiperspective systems]. \"[…S]ystems would not merely illustrate isolated and perhaps idiosyncratic theories about linguistic phenomena but would begin to support (or deny) major philosophical positions in ontology, epistemology and philosophy of mind. But the generally pre-computational nature of contemporary hermeneutics calls for specific formulations that can be tested computationally. Compuational experimentation, an empirical philosophy, can then feed back into the reformulation and refinement of ideas about both hermeneutics and AI.
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Quotes Gray: \"The world of science has changed, and there is no question about this. The new model is for data to be captured by instruments or generated by simulations before being processed by software and for the resulting information or knowledge to be stored in computers. Scientists only get to look at their data fairly late in this pipeline. The techniques and technologies for such data-intensive science are so different that it is worth distinguishing data-intensive science from computational science as a new, fourth paradigm for scientific exploration.\" (p.xix: Hey, T., Tansley, S. & Tolle, Kristin eds., 2009. The Fourth Paradigm: Data-Intensive Scientific Discovery, Redmond (Washington) (US): Microsoft Research. Available at: http://research.microsoft.com/en-us/collaboration/fourthparadigm/4th_paradigm_book_complete_lr.pdf.)
\nIn every discipline a computational and a data-processing branch, according to Gray (153)
\n[JZ_20131129_1725: Data curation vs computation/digital humanities vs computational humanities is the analogy I guess. But not seeing that researcher only see data late, or do we?]
\nIn conclusion: hyperbolic claims about simple transition from prior scholarly principles to big data are a farce from reality. Reality much more complex. And rather the fact tha data can be exploited and analyzed by outsiders (172) seems to be the new thing, which is congruent with \"a familiar pattern in the history of science that innovation is fostered by outsiders and by the use of novel instrumentation\" (172, 173)
\n(173) Usually less attention for resistance: two types 1) denial of authority (tools from others \"lack sophistication and rigor\"; 2) assimilation: the new data is not so new that it requires new methodology.
\n\"The world is not a solid continent of facts sprinkled by a few lakes of uncertainties, but a vast ocean of uncertainties speckled by a few islands of calibrated and stabilized forms.\" (p.245: Latour, Bruno. 2005. Re-assembling the Social: An Introduction to Actor-Network-Theory. Oxford University Press.) (87)
\n\"[…] rather than reading uncertainty as a deplorable property of knowledge, Latour proposes to recalibrate, or realign, knowledge with uncertainty, and thereby remains open to a productively disruptive aspect of uncertainty.\" (87)
\nUncertainty is bread and butter of social sciences and humanities. But in regard to quantification until now just suggestions that are reductive: quantified GIS, adapting uncertainty \"by asking scholars to change their methods to suit technology, rather than making the technology work for them\" (Kemp, Karen K., and Ruth A. Mostern. 2001. Spatial vagueness and uncertainty in the computational humanities. Presented at First COSIT Workshop on Spatial Vagueness, Uncertainty and Granlarity, Ogunquit, Maine (available at http://www.geokemp.net).); algorithm and fuzzy logic, resulting in more methodological rigor (inter alia p.2030: Owens, Jack B. 2007. Towards a geographically-integrated, connected world history: Employing Geographical Information Systems (GIS). History Compass 5 (6):2014–2040).) \"These approaches show a commitment to reducing uncertainty, and display a tacit endorsement of ideals pertaining to knowledge production from the natural sciences, which points to the need to do away with a multitude of interpretations and lack of objectivity.\" (94)
\n\"MODELS In a recent volume on issues regarding the modeling of complex systems, McDaniel and Driebe (2005) argue that models can fulfill a crucial role in appreciating uncertainty. The behavior of complex systems will inevitably introduce what they call \"the unexpected,\" though they urge that such surprises are both inevitable and upsetting (ibid., 9), They suggest that a \"different attitude\" is needed, \"one that enables healthier responses\" (9). Common responses to uncertainty emphasize that more information should be acquired. and that methods of measuring and observation should be improved. which leads to an avoidance of surprise (3). In this regard, McDaniel and Driebe admit: \"Uncertainty challenges us and often upsets us. Our natural desire to have the world a predictable place and to be in control of situations as they unfold can lead to dysfunctional responses to uncertainty. . . . We are in the process of finding out what does and does not work. Wisdom is an essential tool to have in the face of uncertainty and wisdom is an attitude rather than a skill or a body of knowledge.\" (9) What does this \"healthy attitude\" consist of? We emphasize again that \"models\" are not restricted to certain mathematical apparatus, but rather encompass a variety of concepts and theoretical approaches ranging from thought experiments to data models and predictive models. It is important that both the advantages and the limitations of such models be made explicit whenever they are applied. For the humanities, it is important that models not reduce the uncertainty usu-ally present in these areas, but arc used to complement traditional methods through unexpected innovative perspectives. Ideally. these models are not primarily problem solvers but intellectual troublemakers.\" (120) (McDaniel, Reuben R., and Dean J. Driebe, eds. 2005. Uncertainty and Surprise in Complex Systems: Questions on Working with the Unexpected. Springer.)
\"To conclude, I propose a reconceptualisation of the digital humanities as afield that can and should try to understand the digital in terms other than,on the one hand, the technical ones and, on the other hand, the ones (typ-ical of media and cultural studies, and also to some extent of software andcode studies) related to the dynamics of production, circulation, and consump-tion. Such an understanding must be pursued through a close, even intimate,engagement with digitality and with software itself. To what extent and inwhat way this intimacy can be achieved and how software can be made avail-able for examination remains one of the main problems of the digital human-ities. Taking into account possible difficulties resulting from the working of mediation in our engagement with technology as well as technology’s opacityand its constitutive, if unacknowledged, role in the formation of both humanand academic knowledge, I argue that such an engagement is essential if thedigital humanities are to take new technologies seriously, and to think of themin a way that affects – and that does not separate – cultural understanding andpolitical practice.\"(p.169)
\n- you can't sit back
- how does that reflect to hermeneutics? Argue that they let the debate in hands of technicians I guess
All acts are hermeneutic: \"This process, far from representing a simple copying of a document from one medium to another, is actually a hermeneutic and semiotic process, for in the moment in which a text is transcribed through the selection and the use of markup this creates meaning in itself.\"
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For an Understanding of the 'Digital Humanities' in the Context of Originary Technicity; F.Frabetti\nPresent, Not Voting: Digital Humanities in the Panopticon; M.Terras\nAnalysis Tool or Research Methodology: Is There an Epistemology for Patterns?; D.Dixon\nDo Computers Dream of Cinema? Film Data for Computer Analysis and Visualization; A.Heftberger\nThe Feminist Critique: Mapping Controversy in Wikipedia; M.Currie\nHow to See One Million Images? A Computational Methodology for Visual Culture and Media Research; L.Manovich\nCultures of Formalization: Towards an Encounter Between Humanities and Computing; J.van Zundert, A.Antonijevic, A.Beaulieu, K.van Dalen-Oskam, D.Zeldenrust & T.Andrews\nTrans-disciplinarity and Digital Humanity: Lessons Learned from Developing Text Mining Tools for Textual Analysis; Y.Lin\nIndex", "series": "", "seriesNumber": "", "volume": "", "numberOfVolumes": "", "edition": "", "date": "2012", "publisher": "Palgrave Macmillan", "place": "", "originalDate": "", "originalPublisher": "", "originalPlace": "", "format": "", "numPages": "", "ISBN": "9780230292642", "DOI": "", "citationKey": "", "url": "", "accessDate": "", "ISSN": "", "archive": "", "archiveLocation": "", "shortTitle": "", "language": "en", "libraryCatalog": "Open WorldCat", "callNumber": "", "rights": "", "extra": "", "tags": [ { "tag": "Meta: Introducing" }, { "tag": "Object: Digital Humanities" } ], "collections": [], "relations": {}, "dateAdded": "2013-11-25T15:21:22Z", "dateModified": "2013-11-25T15:21:22Z" } } ]