Philosophy Dictionary of ArgumentsHome
| |||
|
| |||
| Hermeneutics: Hermeneutics is the theory and practice of interpretation, especially the interpretation of texts. Hermeneutics is concerned with the question of how we understand meaning. It is based on the idea that meaning is not fixed or objective, but rather is created through a process of interpretation. This means that the interpreter's own background and experiences will play a role in shaping their understanding of the text. See also Interpretation, Texts, Hermeneutc circle._____________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. | |||
| Author | Concept | Summary/Quotes | Sources |
|---|---|---|---|
|
Martin Heidegger on Hermeneutics - Dictionary of Arguments
Gadamer I 259 Hermeneutics/Heidegger/Gadamer: Under the keyword of a "hermeneutics of factuality" Heidegger confronted Husserl's eidetic phenomenology and the distinction between fact and being on which it was based with a paradoxical demand. Cf. >Life/Husserl, >Consciousness/Husserl. Heidegger: The unjustifiable and inferable factuality of "Dasein", the existence, and not the pure cogito as a constitution of essence of typical generality, should be the ontological basis of the phenomenological question (...). Prehistory/Gadamer: The critical side of this idea was certainly not entirely new. It had already been thought of by the Young Hegelians in the way of a criticism of idealism, and in this respect it is no coincidence that Kierkegaard, who came from the spiritual crisis of Hegelianism, was taken up by Heidegger as by other critics of Neo-Kantian idealism. On the other hand, however, this criticism of idealism then as now faced the comprehensive claim of the transcendental question. Insofar as transcendental reflection did not want to leave unthought any possible motive of thought in the unfolding of the content of the mind - and this had been the claim of transcendental philosophy since Hegel - it had always included every possible objection in the total reflection of the mind. HusserlVsHeidegger: (...) Husserl [could] recognize being in the world as a problem of the horizon intentionality of transcendental consciousness, because the absolute historicity of transcendental subjectivity had to be able to identify the meaning of factuality. For this reason, Husserl, in consistent adherence to his central idea of the primordial ego, had immediately objected to Heidegger that the sense of factuality itself is an eidos, i.e. that it essentially belongs to the eidetic sphere of the universal communities of beings(1). Gadamer I 264 Understanding/HeideggerVsDilthey/HeideggerVsHusserl: Understanding (...) is the original form of existence ("Dasein"), the being in the world (...). >Historism/Heidegger. Gadamer I 267 Hermeneutics/Heidegger/Gadamer: [the question is] whether something can be gained from the ontological radicalization brought by Heidegger for the construction of a historical hermeneutics. Heidegger's intention itself was certainly different, and one must be careful not to draw hasty conclusions from his existential analysis of the historicity of existence ("Dasein"). According to Heidegger, the existential analysis of existence ("Dasein") does not imply a specific historical ideal of existence. To that extent it even claims an a priori neutral validity for a theological statement about humans and their existence in faith. Gadamer I 268 Through Heidegger's transcendental interpretation of understanding, the problem of hermeneutics gains a universal outline, indeed the addition of a new dimension. The interpreter's belonging to his or her subject, which could not find proper legitimation in the reflection of the historical school (>Hermeneutics/Dilthey), now acquires a concretely demonstrable sense, and it is the task of hermeneutics to provide the instruction of this sense. The fact that the structure of existence ("Dasein") is a cast design, that ">Dasein" is understanding according to its own consummation of being, must also apply to the understanding that takes place in the humanities. The general structure of understanding reaches its concretion in historical understanding, in that concrete ties of custom and tradition and the corresponding possibilities of one's own future become effective in understanding itself. The "Dasein" that is based on one's ability to be has always "been". That is the meaning of the existential ideal of the thrownness (German: "Geworfenheit"). That all free self-behaviour to his being cannot go back behind the factuality of this being was the point of the hermeneutics of factuality and its contrast to the transcendental Gadamer I 269 constitutional research of Husserl's Phenomenology. (HeideggerVsHusserl, >Constitution/Husserl). 1. Remarkably, in all previous Husserliana there is almost no mention of Heidegger by name. This certainly has not only biographical reasons. Rather, Husserl may have found himself repeatedly entangled in the ambiguity that made Heidegger's approach to "Being and Time" appear to him at times as a transcendental phenomenology and at others as a critique of the same. He could recognize his own thoughts in it, and yet they appeared in a completely different front position, in his eyes in polemical distortion._____________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. |
Hei III Martin Heidegger Sein und Zeit Tübingen 1993 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 |
||
> Counter arguments against Heidegger
> Counter arguments in relation to Hermeneutics
Ed. Martin Schulz, access date 2024-04-19