Textual Intercourse: Gadamer’s Penetration Into the Depths of Understanding

Author(s):  
Alexis Deodato S. Itao ◽  
Jiolito L. Benitez

As rational animals, human beings not only have the ability to think but also the capacity to understand. Human rationality is constituted by thinking and understanding. The immediate connotation of rationality, however, is almost always thinking. Hence, to speak of man as an animal rationale is to speak of man as a thinking being. But following his mentor Martin Heidegger, Hans-Georg Gadamer insists that man does not only think, but most importantly understands. To understand is an essential part of being human, of being rational. But what understands? What does it mean to understand? The issue of human understanding is not something simply epistemological; rather, it is something hermeneutical. That is to say, understanding always relates to the act of interpretation. In his monumental work Truth and Method, Gadamer diligently considers the matter of human understanding from a purely hermeneutical perspective. This paper, then, aims to synthesize Gadamer’s hermeneutical theory and argues that for Gadamer, human understanding is essentially characterized by a kind of textual intercourse, that is, a dialogic interaction or an intimate exchange of horizons between an interpreting subject and a text which, in very broad terms, can refer to any object of interpretation. Keywords – understanding, interpretation, hermeneutics, text, language, dialectic

Author(s):  
Kathleen Wright

Hans-Georg Gadamer is best known for his philosophical hermeneutics. Gadamer studied with Martin Heidegger during his preparation of Being and Time (1927). Like Heidegger, Gadamer rejects the idea of hermeneutics as merely a method for the human and historical sciences comparable to the method of the natural sciences. Philosophical hermeneutics is instead about a process of human understanding that is inevitably circular because we come to understand the whole through the parts and the parts through the whole. Understanding in this sense is not an ‘act’ that can be secured methodically and verified objectively. It is an ‘event’ or ‘experience’ that we undergo. It occurs paradigmatically in our experience of works of art and literature. But it also takes place in our disciplined and scholarly study of the works of other human beings in the humanities and social sciences. In each case, understanding brings self-understanding. Philosophical hermeneutics advocates a mediated approach to self-understanding on the model of a conversation with the texts and works of others. The concept of dialogue employed here is one of question and answer and is taken from Plato. Such understanding never becomes absolute knowledge. It is finite because we remain conditioned by our historical situation, and partial because we are interested in the truth that we come to understand. By grounding understanding in language and dialogue as opposed to subjectivity, Gadamer’s philosophical hermeneutics avoids the danger of arbitrariness in interpreting the works of others. Gadamer’s most important publication is Wahrheit und Methode (Truth and Method) (1960). He also published four volumes of short works, Kleine Schriften (1967–77), containing important hermeneutical studies of Plato, Hegel, and Paul Celan among others. His many books and essays are collected into ten volumes (Gesammelte Werke). Gadamer was widely known as a teacher who practised the dialogue which is at the core of his philosophical hermeneutics.


2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo

The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method


2021 ◽  
Vol 48 (4) ◽  
pp. 341-356
Author(s):  
Lauren F. Pfister

Abstract In light of developments in Chung-ying Cheng’s (1935-) onto-hermeneutic philosophy during the years after his dialogue with Hans-Georg Gadamer (1900–2002) took place in Heidelberg in May 2000, I explore several new issues related to Cheng’s understanding of Gadamer’s hermeneutic philosophy. First of all, I argue that Cheng has not addressed the vital concept of the “inner word” in Gadamer’s Truth and Method, and point toward some of its fecund hermeneutic significance, especially with regard to its characterization of Sprache/Language and its dynamics within human understanding. Secondly, I underscore the fact that Cheng (and the majority of other contemporary Chinese philosophers) have not understood the profound impact of Christian philosophical writings in Gadamer’s work, particularly in his claim that Christian ontology offers an alternative to ancient Greek ontologies that are “categorically significant.” Finally, I describe and analyze the development of a new theistic understanding of reality within Cheng’s post-dialogue publications, suggesting ways of critically advancing his claims in the light of Gadamer’s account of the “inner word” and the Christian ontological claims grounded in the logos-theology as presented in the prologue to the Gospel of John.


2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo

The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method


Author(s):  
Jens Zimmermann

Philosophical hermeneutics refers to the detailed examination of human understanding that began with the German philosopher Hans-Georg Gadamer (1900–2002). In his book, Truth and Method, Gadamer drew together many of the previously discussed insights from Schleiermacher, Dilthey, Husserl, and Heidegger to provide an extensive description of what understanding is. ‘Philosophical hermeneutics’ outlines Gadamer’s key views: he believed that our perception of the world is not primarily theoretical but practical; he regarded understanding as the basic movement of human existence that encompasses the whole of life experience; language is central to shaping our understanding of the world; mediation is the heart of the hermeneutic experience; and application is its soul.


2019 ◽  
pp. 100-103
Author(s):  
Gro Lauvland

Our understanding of the world is manifested in what we make and produce. Through the last 250 years there has been a change in the understanding of man´s place in the world. Our way of building is characterized by market economy and controlled production processes — as if we can control everything through our consciousness. Both the given nature and what is transferred to us through history, are regarded as resources made for us. Today our understanding of the world makes the cities more and more similar. This understanding of nature and culture challenges our human conditions. As human beings, we are embedded in the place, according to both Martin Heidegger and Maurice Merleau-Ponty. In line with their understanding the Norwegian architect and theorist Christian Norberg-Schulz argued, for instance in Stedskunst (1995), that it is the qualities of the place we identify with, and which makes it possible for us to feel at home.


2021 ◽  
Vol 12 (28) ◽  
Author(s):  
Talissa Truccolo Reato ◽  
Cleide Calgaro

O objetivo basilar desta pesquisa é analisar a relevância da pré-compreensão ecocêntrica como uma das variáveis interpretativas constitucionais na mensuração da intensidade da proteção ambiental estatal na América Latina. A metodologia foi desenvolvida mediante leitura pelo método hipotético-dedutivo. Trata-se de pesquisa básica, exploratória e bibliográfica, estruturada em quatro partes. A parte inicial aborda a interpretação constitucional consoante Konrad Hesse e Cass Sunstein. O segundo momento retrata a pré-compreensão interpretativa segundo Martin Heidegger e Hans-Georg Gadamer. A terceira parte aborda antropocentrismo e ecocentrismo como pré-compreensões e a relação com o Constitucionalismo da América Latina. O fragmento final retrata a mensuração da intensidade da proteção ambiental conforme a pré-compreensão ecocêntrica na América Latina.


2013 ◽  
pp. 9-21
Author(s):  
Simňn Royo Hernández

This article is a hermeneutic commentary of the introduction to "Truth and Method" by Hans-Georg Gadamer. Here, the reference to Rilke's poem allows us to take on the beginning opus. But ending and beginning are the same from a hermeneutic point of view, and this work has a circular form. In this essay, Gadamer's hermeneutics are explored with a particular focus on some of the basic concepts of his philosophy.


2016 ◽  
pp. 225-239
Author(s):  
Chung-ying Cheng

There are two aspects of the hermeneutic: the receptive and the creative. The receptive of the hermeneutic consists in coming to know and acknowledge what has happened, observing what there is as historically effected, foretelling what will happen as a matter of projection of future possibilities, and disclosing / discovering transcendental conditions, fore-structures or horizons of human understanding and interpretation; the creative of the hermeneutic, on the other hand, consists in realizing and demonstrating human sensibilities and human capabilities and needs, conceptualizing what is factual and real based on human cognitive and volitional faculties and experiences, developing values and pursuing regulative ideals of actions, and searching for best possible ways or methods to reach for individual and communal end-goals which will enhance human beings as autonomous entities and moral agents in the world. The receptive is represented by the phenomenological approach to Being and reality whereas the creative is conveyed by an ontology of reflection of human being for self-definition and self-cultivation of human faculties. This amounts to bringing out an existing distinction between ming (what is imparted) and li (the presupposed ground) on the one hand and xing ( human potentiality for being in oneself) and xin (human understanding and interpretation toward action) on the other in the tradition of Confucian metaphysics.Next, I shall focus on Heidegger and Gadamer as taking ontological receptivity (as a matter of fore-structures of Being or Language of human understanding) as the source of meaning of existence and meaningfulness of texts. Th ere are of course creative elements to be identifi ed with forming investigative projects of the Dasein for disclosing truth of the Being, but the main tone is to realize the Being or Language as base structures of our hermeneutic consciousness or hermeneutic space of understanding. Because of spacelimitation, however, I shall leave to another occasion the discussion of the creative formation and positive projection of a transformative cosmological philosophy in the Yijing tradition as represented in my onto-hermeneutics which takes experiences of ≫comprehensive observation≪ (guan) and ≫feeling- refl ection≪ (gan) as two avenues toward human understanding and hermeneutic enterprise of interpretation.


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