Economics Dictionary of ArgumentsHome
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| Temporality: The concept of temporality in philosophy emphasizes that our understanding of knowledge and truth is shaped by historical and cultural context, which means that temporality plays a fundamental role in our thinking and understanding. See also understanding, context, time, thinking, hermeneutics._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. | |||
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Hans-Georg Gadamer on Temporality - Dictionary of Arguments
I 126 Temporality/Artwork/Gadamer: We ask about the identity of [the] self, which presents itself so differently in the changing times and circumstances. Obviously it does not throw itself into its own changing aspects in such a way that it loses its identity, but it is there in all of them. They all belong to it. They are all with it simultaneously. Thus the task of a temporal interpretation of the work of art arises. One generally calls this simultaneity and presence of the aesthetic being its timelessness. But the task is to think this timelessness together with the temporality with which it essentially belongs together. Timelessness is initially nothing but a dialectical determination that rises on the basis of temporality and in opposition to temporality. I 127 Artworks/Work of Art/Representation/Temporality: We [assume] that the work of art is a game, i.e. that it has its actual being inseparable from its representation, and that the unity and autonomy of a structure emerge in the representation. It is part of its essence that it is instructed to represent itself. >Play/Gadamer, >Representation/Gadamer. Representation has the character of repeating the same thing in an indissoluble and indelible way. Repetition here, of course, does not mean that something is repeated in the true sense, i.e. is traced back to an original. I 128 Rather, each repetition is equally original to the work itself. We know the highly enigmatic time structure that is present here, from the festivities or celebrations(1). It is at least part of the periodic festivities that they repeat themselves. In the case of the festivity we call it its return. Yet the recurring festivities are neither different nor a mere reminder of an originally celebrated one. The originally sacred character of all celebrations obviously excludes such distinctions as we know them in the time experience of present, memory and expectation. The time experience of the festivity is rather the celebration, a presence sui generis. >Simultaneity/Gadamer, Cf. >Time, >Present, >Past, >Future, >Presence. 1. Walter F. Otto and Karl Kerényi have the merit of having recognized the importance of the celebration for the history of religion and anthropology (see Karl Kerényi, Vom Wesen des Festes, Paideuma 1938)._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition. |
Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 |
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