Notas sobre 'Verdad y MMtodo' de Hans-Georg Gadamer (Notes on Hans-Georg Gadamer's 'Truth and Method')

2013 ◽  
Author(s):  
Jose Angel Garcia Landa
Keyword(s):  
Truth And Method ◽  
Hans Georg Gadamer

Para la autocomprensión de las ciencias del espíritu: notas al comienzo de "Verdad y método" de Hans-George Gadamer

2013 ◽  
pp. 9-21
Author(s):  
Simňn Royo Hernández
Keyword(s):  
Point Of View ◽  
Circular Form ◽  
Basic Concepts ◽  
Truth And Method ◽  
Hans Georg Gadamer

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.

Hans-Georg Gadamer, Truth and Method

2016 ◽  
Author(s):  
Joshua Foa Dienstag
Keyword(s):  
Political Theory ◽  
Identity Politics ◽  
Human Relationship ◽  
Textual Interpretation ◽  
Post Modernism ◽  
Truth And Method ◽  
Relationship Of ◽  
Political Value ◽  
The Relationship ◽  
Hans Georg Gadamer

Hans-Georg Gadamer’s Truth and Method offers a distinctive account of the human relationship to language and history. The book had a transformative effect on many fields, including political theory. It offers a persuasive hermeneutic theory of what the obstacles to and possibilities for textual interpretation actually are and thus forms an account of the proper practice of political theory that is superior to the rival claims of historicism, Straussianism, or post-modernism. Simultaneously, it offers an account of the relationship of individuals to language-communities that recognizes their significance for cultures and persons without reifying their moral or political value. Gadamer’s account of language points toward openness and democracy rather than identity politics or nationalism.

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

2012 ◽  
Vol 2 (1) ◽  
Author(s):  
Alexis Deodato S. Itao ◽  
Jiolito L. Benitez
Keyword(s):  
Martin Heidegger ◽  
Human Beings ◽  
Human Understanding ◽  
Truth And Method ◽  
Dialogic Interaction ◽  
Text Language ◽  
Hans Georg Gadamer ◽  
Intimate Exchange ◽  
Human Rationality

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

Truth and Method. Hans-Georg Gadamer

1977 ◽  
Vol 57 (2) ◽  
pp. 197-199
Author(s):  
Ted Peters
Keyword(s):  
Truth And Method ◽  
Hans Georg Gadamer

Islamic Intellectualism

2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo
Keyword(s):  
Philosophical Hermeneutics ◽  
Movement Theory ◽  
Western Modernity ◽  
Textual Interpretation ◽  
Double Movement ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Qur'anic Interpretation

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

scholarly journals Vida y filosofía. Aprendiendo la humildad hermenéutica

2021 ◽  
pp. 369
Author(s):  
Cecilia Monteagudo
Keyword(s):  
The Other ◽  
Practical Philosophy ◽  
Contemporary Society ◽  
Greek Philosophy ◽  
Truth And Method ◽  
Hans Georg Gadamer

En el 51 aniversario de la publicación de Verdad y método (1960) de Hans-Georg Gadamer, este ensayo abordará la articulación entre el proyecto hermenéutico ―inicialmente formulado como una investigación que tiene como objetivo repensar el fenómeno de la com-prensión en la medida en que se refiere a toda nuestra experiencia vital― y su caracterización como filosofía práctica en las categorías de la pluralidad, el diálogo y la responsabilidad. En otras palabras, vamos a mostrar cómo Gada-mer, en el contexto de nuestros tiempos tecnológicos y bajo una influencia fenomenológica, define la hermenéutica como la “praxis” de la comprensión del otro. Este “praxis” debe ser concebida a la vez como un “aprendizaje de humildad”, capaz de ayudarnos a construir “un mundo razonablemente ordenado y comprensible, donde estamos obligados a vivir”. Para ello nos concentraremos en la rehabilitación de Gadamer de algunos temas de la filosofía griega que le permiten formular su concepto de “praxis” en oposición a su significado moderno, así como a la cultura de expertos de la sociedad contemporánea.At the 51st anniversary of the publication of Hans-Georg Gadamer’s Truth and method (1960), this paper will approach the articulating thread between the hermeneutical project—initially formulated as an investigation that aims to rethink the phenomenon of understanding in as much as it concerns to all our vital experience—and its characterization as practical philosophy under the categories of plurality, dialogue and responsibility. In other words, we will show how Gadamer, in the context of ours technological times and under a phenomenological influence, defines hermeneutics as the “praxis” of understanding the other. This “praxis” must be conceived at the same time as a “learning of humility”, capable of helping us to construct “a reasonably ordered and comprehensible world where we are bound to live”. To this extend we will concentrate ourselves in Gadamer’s rehabilitation of some topics of Greek philosophy, that will allow him formulate his concept of “praxis” in opposition to its modern meaning as well as to the expert culture of contemporary society.

Gadamerian and Chinese Philosophical Reflections on the Developments of Chung-ying Cheng’s Post-Dialogue Onto-hermeneutic Philosophy

2021 ◽  
Vol 48 (4) ◽  
pp. 341-356
Author(s):  
Lauren F. Pfister
Keyword(s):  
Gospel Of John ◽  
Ancient Greek ◽  
Hermeneutic Philosophy ◽  
Human Understanding ◽  
Truth And Method ◽  
Contemporary Chinese ◽  
Hans Georg Gadamer ◽  
Philosophical Writings ◽  
Chinese Philosophers

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.

Islamic Intellectualism

2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo
Keyword(s):  
Philosophical Hermeneutics ◽  
Movement Theory ◽  
Western Modernity ◽  
Textual Interpretation ◽  
Double Movement ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Qur'anic Interpretation

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

Gadamer, Hans-Georg (1900–2002)

2018 ◽  
Author(s):  
Kathleen Wright
Keyword(s):  
Being And Time ◽  
Philosophical Hermeneutics ◽  
Human Beings ◽  
Paul Celan ◽  
The Core ◽  
Human Understanding ◽  
Important Publication ◽  
Truth And Method ◽  
Absolute Knowledge ◽  
Hans Georg Gadamer

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.

3. Philosophical hermeneutics

2015 ◽  
Author(s):  
Jens Zimmermann
Keyword(s):  
Life Experience ◽  
Detailed Examination ◽  
Human Existence ◽  
Philosophical Hermeneutics ◽  
The World ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Basic Movement

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.

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