Pervasive Latent Criteria

Quadriga Summing up from last time: “meant” and “means” aren’t distinct from one another in the way that the standard account presupposes; and, there is no theoretical account to be adduced which will arbitrate how to apply a posited meaning. (This paragraph doesn’t count against me.)

Absent a subsistent “meaning” that provides a polestar for interpretive validity, we reckon the soundness of our interpretive activity by more proximate criteria. A tremendous proportion of interpretive legitimacy is not itself reasoned out, but “caught”, assimilated, from the interpreters whom one regards as authorities. Sometimes they hold authority by force: as in the academy, where students learn positively that “so and so is an admirable interpreter of whom our tutors speak highly, and we should endeavour to emulate his moves” or negatively that “Such and such never even appears on our reading lists; we can regard her work as utterly insignificant” or “Our tutor referred derisively to this book; we’d better not say anything good about it.” Learning interpreters strive to be like their positive models (“Be imitators of me, as I am of Raymond Brown” or “Tom Wright” or “Bart Ehrman”). Even among more advanced interpreters, a tacit sense of “what goes” in academic discourse affects the tenor of interpretive deliberation. We can make some of these criteria explicit, but others remain difficult to articulate (if we can recognise them as criteria at all, so deeply have they been assimilated).

Our interpretive activity does not simply observe the expression-and-apprehension interplay; it is itself an exercise in apprehension (of criteria, of tone, of acceptable conclusions, of audience) and expression (not only “This is my interpretation” but the representation of one’s deliberation as revolutionary or as compliant with extant discourses, as easily intelligible or as arcane, as authenticated by institutional authority or as self-justifying, and so on. The persona of the interpreter plays a role in the interpretation offered (“She explicitly alludes to Christian theological points of reference”, “He cites continental critics whose work I can’t read”, “He’s smartly dressed”, “She’s wearing shredded blue jeans”, “He slouches and mumbles”, “She looks us in the eye, speaks clearly and fluently and confidently”). All of these function willy-nilly, regardless of anyone’s intentions. The speaker/writer may intend to sound intelligent and confident, and a hearer/reader may think of him as pompous; a speaker/writer may intend to sound sensible and humble, and a hearer/reader think she’s not sure of herself and her case is weak. Even the most fair, even-handed, balanced interpreters are — cannot help being — affected by elements of a discourse that are not exhausted by an author’s intended meaning. Interpretive judgments comprise a great deal more than an inferred intent in words with subsistent meaning — and any account of hermeneutics that neglects, or suppresses, or circumvents, or denies the reality and power of these elements in the offering-uptake interaction misses some of the most important aspects of interpretation. And simply saying “Those other factors don’t count, they aren’t legitimate, we only accept the real meanings of words” doesn’t change the realities with which those who express and those who infer are daily dealing.

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