 (i) Interpretation also requires two different methods: a “comparative” method (i.e., a method of plain induction), which Schleiermacher sees as predominating on the linguistic side of interpretation, where it takes the interpreter from the particular uses of a word to the rule for use that governs them all; and a “divinatory” method (i.e., a method of tentative, fallible hypothesis based on but also going well beyond the empirical evidence available; the etymology to keep in mind here is not so much Latin divinus, which would point toward prophecy, but rather French deviner, to guess or conjecture), which he sees as predominating on the psychological side of interpretation. (The widespread conception in the secondary literature that “divination” is for Schleiermacher a process of psychological self-projection into texts contains a grain of truth, in that he does think that interpretation requires some measure of psychological common ground between interpreter and interpretee, but is nonetheless basically mistaken.)