 It is therefore perhaps no surprise that several philosophers have developed approaches and positions in ethical and political philosophy in connection with hermeneutics. In ethical philosophy, for example, Dennis Schmidt has recently argued that Gadamer’s philosophical hermeneutics comprises an ‘original ethics,’ in that Gadamer clarifies normative implications of interpretive experience that, however, are irreducible to any ethical system or principles (see D. Schmidt 2008, 2012 and 2016). In political philosophy, Richard Bernstein’s considerations of human rationality ‘beyond objectivism and relativism,’ and the attention he gives to hermeneutics in this context, has been an important impetus (Bernstein 1983). Relatedly, Genevieve Lloyd has invoked hermeneutic motifs to question norms of rationality from a feminist perspective (Lloyd 1984). Fred Dallmayr’s use of Gadamer’s hermeneutics in his considerations of political theory, comparative political theory, and inter-cultural dialogue (see for example Dallmayr 1987, 1996 and 2009) have been likewise influential. Georgia Warnke has defended Gadamer’s hermeneutics as a middle path between subjectivism and conservatism, and, in turn, she has examined the significance of hermeneutics for democratic theory, theories of deliberative democracy, questions of race and identity, and solidarity (see for example Warnke 1987, 1993, 2002, 2007 and 2012). Linda Martίn Alcoff has also drawn substantially on Gadamer’s hermeneutics in considerations of race and gender identity (see Alcoff 2006). Lauren Swayne Barthold has drawn on hermeneutics to develop a feminist approach to social identity and, more recently, to examine the significance of civic dialogue to foster pluralistic, democratic communities (see Barthold 2016 and 2020).