 In almost all of these areas, Gadamer’s approach is characterized, not by the attempt to apply pre-existing theory to the domain in question, but rather by the attempt to think from within that domain, and in a way that is attentive to it, that also entails a reciprocity between the theoretical and the applied. As Gadamer comments in Truth and Method, ‘application is neither a subsequent nor merely an occasional part of the phenomenon of understanding, but co-determines it as a whole from the beginning’ (Gadamer 1989b, 324). Theory and application do not occur, then, in separation from one another, but are part of a single hermeneutical ‘practice’. The interdependence of philosophical theory and practical application, often in the form of an interdependence between theoretical engagement in one domain and engagement in another, is evident to a degree in some of the very early responses to Gadamer’s work by thinkers from outside of philosophy who had interests in the implications of hermeneutic thinking within their own specific domains. Thus Gadamer’s work was famously taken up in the 1960s by the Italian jurist Emilio Betti (see Betti, 2021[1964], pp. 45–61), and Betti’s work was also drawn upon by E. D. Hirsch whose concerns came from the direction of literary theory (see Hirsch, 1965, 1967). Theology was another area where Gadamer had an early impact (see eg. Robinson. and Cobb, 1964), partly reinforced through connections between his work and that of the theologian Bernard Lonergan (see Lawrence, 1984).