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The author or concept searched is found in the following 3 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Historism | Heidegger | Gadamer I 264 Historism/Heidegger/Gadamer: Understanding (...) is the original form of Dasein, the "being-in-the-world" (...). By reawakening the question of being and thus surpassing the previous metaphysics in its entirety - and not only its culmination in the Cartesianism of modern science and transcendental philosophy - Heidegger gained a fundamentally new position in relation to the aporias of historicism. HeideggerVsDroysen/HeideggerVsDilthey: The concept of understanding is no longer a methodological concept, as in Droysen. Neither is understanding, as in Dilthey's attempt at a hermeneutical foundation of the humanities, an inverse operation that follows the course of life towards ideality. Understanding is the original character of being of human life itself. >Understanding/Heidegger, >Recognition/Heidegger. |
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 |
| Interrelation | Ranke | Gadamer I 211 Interrelation/History/Freedom/Necessity/Ranke/Gadamer: The historical forces that form the actual carriers of historical development are not like the monadic subjectivity of the individual. Rather, all individuation is itself already shaped by the opposing reality, and for this very reason individuality is not subjectivity but living force. >Forces/Ranke. Interrelation: The use of the category of force now makes it possible to think of the interrelation in history as a primary circumstance. Force is only ever real as a game of forces, and history is such a game of forces that creates continuity. Both Ranke and Droysen speak in this context of history being a "nascent sum", thus rejecting any claim to an a priori construction of world history, and they think to stand on the ground of experience with this(1). GadamerVsRanke/GadamerVsDroysen: But the question is whether with this more is required than they themselves know. The fact that universal history is a nascent sum means that it is a - albeit unfinished - whole. But this is by no means a matter of course. Qualitatively unequal items do not add up. Rather, summation presupposes that the unit under which they are summarized leads their summarization in advance. This prerequisite is, however, an assertion. The idea of the unity of history is in truth not as formal and as independent of a substantive understanding of "the" history as it seems to be.(2) The world of history has by no means always been thought of in terms of world-historical unity. For example, it can also - as in the case of Herodotus - be regarded as a moral phenomenon. As such it offers a wealth of examples, but no unity. What legitimates the talk of a unity of world history? This question was once easily answered when the unity of a goal and thus of a plan in history was presupposed. But what is the general denominator that allows adding up Gadamer I 212 if such a goal and plan is not adopted in history? >Unity/History/Historism, >Unity/History/Ranke, >Continuity/Ranke. 1. Ranke, Weltgeschichte IX, S. 163; 2. The fact that Ranke - and not as the only one - thinks and writes subsuming as summing (e.g. op. cit., p. 63) is highly indicative of the secret attitude of the historical school. |
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 |
| Understanding | Heidegger | Gadamer I 264 Understanding/Heidegger/Gadamer: Understanding (...) is the original form of the accomplishment of Dasein, the "being-in-the-world" (...). Before all differentiation of understanding into the different directions of pragmatic or theoretical interest, understanding is the way of being of the Da-sein (German: "being-there"), as long as it is "possibility" and able to be. >Dasein/Heidegger. HeideggerVsDroysen/HeideggerVsDilthey: The concept of understanding is no longer a methodological concept, as in Droysen. Neither is understanding, as in Dilthey's attempt at a hermeneutical foundation of the humanities, an inverse operation that follows the course of life towards ideality. Cf. >J.G. Droysen, >W. Dilthey. Understanding is the original character of being of human life itself. (...) [Task of understanding]: to clarify this structure of Dasein through a "transcendental analysis of existence". >Recognition/Heidegger. Figal I 69 Understanding/Heidegger/Figal: we understand ourselves in the different contexts of everyday life. Matter of course. >Stuff. Figal I 85 Understanding: immediately perceiving possibilities (future character). |
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 Figal I Günter Figal Martin Heidegger zur Einführung Hamburg 2016 |
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