By Hans-Georg Gadamer, Pol Vandevelde, Arun Iyer
Hermeneutics among historical past and Philosophy collects jointly Gadamer's last vital untranslated writings at the challenge of background and the most important philosophical traditions of the 20 th century from the perspective of hermeneutics. In those writings, Gadamer examines vital thinkers as Husserl, Heidegger, Sartre, Bourdieu and Habermas and their ongoing legacies.
This quantity additionally features a preface through the editors, who're additionally the translators, featuring the constitution of the amount, a considerable introductionsituating Gadamer's specific venture and analyzing where of hermeneutics vis-a-vis the disciplines of background and philosophy within the twentieth century. the interpretation is via a word list of German phrases and Greek and Latin expressions, in addition to a bibliography of all of the works stated and alluded to by way of Gadamer.
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Extra info for Hermeneutics between History and Philosophy: The Selected Writings of Hans-Georg Gadamer: Volume I
We should not construe the work of Aristotle as a system, but must read Aristotle as the development of a thinking that tentatively branches out in different directions and is still fully nurtured by the ancient reality of dialogical interlocution. Historicity and Truth (1991) 19 This is, in my view, the solid starting point of hermeneutic questioning: language has its genuine essence in dialogue. This means that we entrust ourselves to the guidance of language, which is superior to all subjective consciousness.
What about the life of the individual? Indeed, historical experience is always also an experience of the individual. Anyone will be affected by what happens on a large scale even if this experience is, for the individual, that of a guiltless suffering – what we call destiny. Does this not mean that it is not just ‘evil’ deeds – what were meant and intended in an evil manner – that recoil upon us having their undeniable existence in comprehension and regret, guilt and punishment? Is it also the same in the life of individuals, namely that they also regret what they did not foresee, precisely because they did not foresee what resulted from their deeds?
Of that, we now have a testimony of the first rank: the fact that Heidegger held a lecture on the phenomenology of religion in 1920. In this lecture – this will not surprise those who are acquainted with his early years – he speaks first of all and endlessly about the true concept of phenomenology. Finally, the students complained: he never talked about religion, but only about phenomenology. Heidegger was summoned by the dean. The dean was polite, as people then always were. 5 Yet, the dean told Heidegger: ‘I would like to say, first, that obviously you have all the freedom to say ex cathedra, what you can justify with your scientific conscience.