Dictionary of Arguments


Philosophical and Scientific Issues in Dispute
 
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History Vico Gadamer I 226
History/Nature/Vico/Gadamer: In response to the Cartesian doubt and the certainty of mathematical knowledge of nature founded by him, Vico [has] claimed the epistemological primacy of the man-made world of history (...).
Gadamer I 231
Dilthey: According to Dilthey, the old preference that Vico already attributed to historical objects is the basis of the universality with which understanding takes possession of the historical world. Gadamer: But the question is whether on this basis the transition from the psychological to the hermeneutical point of view is really successful or whether Dilthey thereby gets entangled in problem contexts that bring him into an unwanted and unacknowledged proximity to speculative idealism.
Gadamer I 235
GadamerVsVico: Is Vico's often mentioned formula [of "epistemological relief"] (...) even correct? Doesn't it transfer an experience of the human artistic spirit to the historical world, in which one cannot speak of "making", i.e. planning and execution in the face of the course of events? Where is the epistemological relief to come from here? Isn't it in fact a complication? Must not the historical conditionality of consciousness represent an insurmountable barrier for its completion in historical knowledge?
Gadamer I 378
Historism/Gadamer: It is the seduction of historism to see in [a] reduction the virtue of scientificity and to see in understanding a kind of reconstruction that repeats, as it were, the origin of the text.He thus follows the
Gadamer I 379
known ideal of knowledge from knowledge of nature, according to which we understand a process only when we can induce it artificially. GadamervsVico: Vico's sentence is [questionable], according to which this ideal finds its purest fulfilment in history, because there the human encounters his or her own human-historical reality. On the other hand, we have stressed that every historian and philologist must anticipate the fundamental impossibility of closing the horizon of meaning. >Horizon/Gadamer, >Experience/Gadamer.

Vico I
Giambattista Vico
Prinzipien einer neuen Wissenschaft über die gemeinsame Natur der Völker Hamburg 2009


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
Texts Gadamer I 363
Text/Transmission/Communication/Gadamer: The hermeneutic experience is about transmission. It is what should come to experience. But tradition is not simply an event that one learns to recognize and master through experience,
I 364
but it is language, i.e. it speaks of its own accord like a "you". A you is not an object, but behaves towards one. This is not to be misunderstood as if in the tradition what is experienced there is understood as the opinion of another person who is a you. Rather, we maintain that understanding tradition does not understand the handed-down text as the expression of life of a "you", but as a meaning that is detached from all ties of those who think, of me and you. Nevertheless, the attitude towards the you and the meaning of experience that takes place there must be able to serve the analysis of hermeneutical experience. For a genuine communication partner, with whom we belong together as much as the I with the you, is also the tradition.
I 376
Text/Gadamer: Collingwood Thesis: In truth, one can only understand a text if one has understood the question to which it is an answer. One will only understand historical events if one reconstructs the question to which the historical action of the person was the answer in each case. >History/Collingwood, >Question/Answer/Collingwood.
I 378
GadamerVsCollingwood: The use Collingwood makes of the logic of question and answer for hermeneutical theory becomes ambiguous through [the] extrapolation [to the whole of history]. Our understanding of written tradition as such is not such that we can simply presuppose the correspondence between the meaning we recognize in it and the meaning its author had in mind. Just as the events of history generally do not correspond to the subjective ideas of the one who stands and acts in history, so too the tendencies of the meaning of a text generally extend far beyond the meaning that its author had in mind. The task of understanding goes first and foremost to the meaning of the text itself. Cf. >GadamerVsVico. Understanding/Gadamer: It is in the historical finiteness of our existence that we are aware that after us others will always understand differently.
GadamerVsCollingwood: The hermeneutic reduction to the opinion of the author is just as inappropriate as the reduction to the intention of the actor in the case of historical events. See >Plan/Collingwood.
I 396
Text/Gadamer: Text does not want to be understood as an expression of life, but in what it says. Writing is the abstract ideality of language. The meaning of a written record is therefore basically identifiable and repeatable. What is identical in repetition alone is what was really laid down in the written record. This also makes it clear that repetition cannot be meant here in the strict sense. It does not mean a reference back to an original first in which something is said or written, as such. Reading understanding is not a repetition of something past, but participation in a present meaning.

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