By Malcolm Heath
How may still I interpret a classical textual content? despite the fact that I interpret it, another person will so do in a different way, or even the character of the interpreter’s activity is an issue of dispute; consensus isn't really a practical prospect. Malcolm Heath sees the inevitability of such disagreements, no longer as an issue to be deplored, yet as a optimistic strength, instantaneously a vital a part of the method of enquiry and a mirrored image of the never-ending range of the questions that curiosity the readers of classical texts. for that reason he argues for an method of interpretation that's theoretically reflective and devoted to an open-ended, but carefully severe, pluralism. opposed to that history he examines quite a number concerns in literary conception, together with the character and importance of authorial purpose, the relevance of context and reception, and the chance and price of traditionally orientated interpretation.
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Additional resources for Interpreting Classical Texts (Duckworth Classical Essays)
My argument so far has concentrated on indirect relevance. That is, I have considered ways in which asking intentionalist questions may be instrumentally useful in the conduct of other, ulterior enquiries. Nothing said so far depends on seeing authorial intention as something of potential interest in itself. But that has been a purely tactical omission, and I will conclude this section by briefly filling in the gap. In many social interactions, it may be true that my only interest is in the outcome.
Consider the case of someone sitting in the chair at the head of the table and saying 'I declare this meeting open': he Interpreting Classical Texts 3. Good intentions intentionally opens the meeting. This is an intention that presupposes a complex of social institutions and norms. It cannot be formulated outside a social context, and can only be understood with reference to that social context. Any action will have socially determined features that are not intention-dependent, and intentionalism does not require us to discard those features as irrelevant or uninteresting.
The very fact that we may, in some circumstances, want to differentiate cases such as these shows that the intentionalist's interest is not limited to conscious intention; and there is no reason to suppose that the question whether an intention was (in whatever sense) conscious will always be relevant. (ii) 'Intention' should not be equated with a prior 'design or plan in the author's mind'. This phrase, taken from Wimsatt and Beardsley's famous critique of the 'intentional fallacy'; overlooks a distinction between intentional action and an intention to act.