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1
Content available remote Dzieło sztuki a misterium przemiany
100%
Pawliszyn A.
Estetyka i Krytyka
|
2011
|
nr 2(21)
129-137
EN
The aim of the text is to show the power of influence of a work of art on a human being. The power produces a specific shock in man (H.-G. Gadamer) which makes him transform his life... In this sense, it is a story touching upon aspects of Heideggerian considerations about a work of art, which have been presented in the light of some aspects of Merleau-Ponty's ontology of corporeality ( la chair), thus yielding recognition the truth of the truth revealed by a work in the form of apparent chasm originating from “a heart of the corporeal entity”. A specific temporality of a work of art has been shown basing on Gadamer's philosophical hermeneutics. It organizes the existential human time into the following: the time of everyday ordinariness, the time crystallized in a work of art andthe holiday time. It turns out that a cascade of particular times released by a work of art reveals its transgressive features. A work of art, understood here as a crystallized truth, which makes us aware of the fear of death, has also been interpreted in the context of G. Bataille`s thoughts about eroticism. An author and his addressee are shown here lovers of existence, and the crystallized essence of a work of art as an expression of human sovereignty springing up from the dew of joy and pain. All this gives evidence of a role of human creativity in the divine grain of the Logos (Heraclitus)
2
Content available remote Badania językowego obrazu świata a hermeneutyka Hansa Georga Gadamera
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Sima Z.
Filozofia i nauka. Studia filozoficzne i interdyscyplinarne
|
2022
|
tom 10
187-204
PL
Hans Georg Gadamer w swoich rozważaniach nad istotą hermeneutyki w szczególny sposób akcentuje rolę języka w poznaniu i rozumieniu świata. W artykule podejmowana jest próba znalezienia zastosowania hermeneutyki Gadamera w prowadzonych przez lingwistów badaniach nad językowym obrazem świata. Pierwsza część pracy poświęcona jest językowemu obrazowi świata (JOS) w lingwistyce, druga dotyczy zaś hermeneutyki Hansa Georga Gadamera. Trzeci rozdział, łączący tematykę dwóch poprzednich, odpowiada na pytanie stawiane jako cel pracy. Prezentowane tu rozważania mieszczą się w szerszej refleksji nad filozoficznymi podstawami badań lingwistycznych.
3
Content available remote Dějinné vědomí, tradice a výchova
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Pelcová N.
Filosofický časopis (Philosophical Journal)
|
2010
|
tom 58
|
nr 1
77-86
EN
This paper, which addresses the question of the relation between tradition and upbringing, assumes a conception of the person as a being with two fundamental characteristics: imperfection (incompleteness) and a capacity for being perfected by upbringing and education. Upbringing is then necessarily founded on tradition, on the continuity of generations – it is an introduction to a world which is older than all its current occupiers, and at the same time aims to prepare the young for a new life of their own in different conditions. The hermeneutical analysis of the connections between an historical consciousness, subject to a critical perspective on all that is handed down, with a tradition understood as the passing on of what has been received, makes a permanent claim on the upbringer and on upbringing. One of the possible ways of meeting this claim is presented by Gadamer in his conception of "legitimate prejudices", which bridges the divide between historical consciousness and tradition and, in addition, exploits the tension in upbringing we have mentioned.
4
Gespräch als die Fleischwerdung des Wortes: Unterwegs zum (un)möglichen Verstehen
89%
Wierciński A.
Roczniki Teologiczne
|
2015
|
tom 62
|
nr 2: Teologia dogmatyczna
47-68
EN
In the center of Gadamer's philosophical hermeneutics is the experience of aconversation. Its decisive element is opening and listening to the Other. A conversation focused on what needs to be understood is happening in the dialectics of question and answer, and is transformed along with the partners of the conversation. A hermeneutic conversation can be understood as perichoresis. It makes us realize that conversation is the art of living and hermeneutic hospitality is its essential element. We find numerous valuable intuitions concerning the hermeneutic conversation in Plato's works and in Schleiermacher's “Christmas Eve: Dialogue on the Incarnation”. Searching for a proper word that could reach our interlocutor, we experience the inevitability of death. It remains a brutal dividing line that, at the same time, breaks the conversation. The horizon of death is the horizon of the hermeneutic conversation.
PL
W centrum filozoficznej hermeneutyki Gadamera znajduje się doświadczenie rozmowy, której decydującym elementem jest otwarcie się na Drugiego i słuchanie go. Rozmowa wokół tego, co domaga się rozumienia, dzieje się w horyzoncie pytania i odpowiedzi oraz przemienia się razem z partnerami rozmowy. Rozmowa hermeneutyczna, rozumiana jako perychoreza, uświadamia nam, że rozmowa jest sztuką życia i jej istotnym elementem jest hermeneutyczna gościnność. Wiele cennych intuicji dotyczących rozmowy hermeneutycznej znajdujemy u Platona i w „Wigilii” Schleiermachera. W poszukiwaniu odpowiedniego słowa, które miałoby dotrzeć do naszego rozmówcy, doświadczamy nieuchronności śmierci. Ona pozostaje brutalną cezurą, która jednocześnie przerywa rozmowę. Horyzont śmierci jest horyzontem rozmowy hermeneutycznej.
5
Postmodernistyczna struktura i hermeneutyczny autorytet, czyli polityczne implikacje dwóch ponowoczesnych nurtów filozoficznych
89%
Barut A.
Rocznik Europeistyczny
|
2017
|
nr 3
25-42
PL
Przedmiotem artykułu jest analiza różnic w zakresie filozoficzno-politycznych im­plikacji postmodernistycznej idei dekonstrukcji oraz hermeneutycznej idei autorytetu. W niniejszym tekście przyglądam się temu, w jaki sposób krytyka podstawowych kategorii kulturowych przekłada się na stosunek do trwałości porządku społeczno-politycznego. Znana jest krytyka postmodernizmu (a także hermeneutyki) przeprowadzona przez Jurgena Habermasa, zdaniem którego odejście od idei uniwersalności rozumu (choćby w postaci powszechnie ważnych warunków wolnej komunikacji) przekłada się na relatywizm etyczno-polityczny. Moim zdaniem problem z postmodernizmem jest głębszy. Wysnuwam zatem tezę, że postmodernizm, odrzucając obiektyw­ność zarówno ontologiczną, jak i podmiotową, zakłada jednak obiektywność samej dekonstrukcji (w sensie działania politycznego, a nie rozumowania czy procedury naukowej). Tymczasem herme­neutyka Gadamerowska, narażona na zarzut historyzmu i relatywizmu, broni się przed nimi dzięki idei autorytetu.
EN
The subject of the article is the analysis of differences in the philosophical and political implications of the postmodernist idea of deconstruction and the hermeneutic idea of authority. In this text, I deal with the question of how the critique of basic cultural categories translates into the attitude to the permanence of the socio-political order. There is a known critique of post­modernism (as well as hermeneutics), conducted by Jurgen Habermas, in which the departure from the idea of the universality of reason (even in the form of universally important conditions of free communication) translates into ethical and political relativism. In my opinion, the problem with postmodernism is deeper. My thesis is that postmodernism, rejecting ontological and subjective ob­jectivity, assumes, however, the objectivity of deconstruction itself (in the sense of political action, not reasoning or scientific procedure). Meanwhile, Gadamer’s hermeneutics, exposed to the charge of historicism and relativism, defend themselves against them thanks to the idea of authority.
6
Content available The lingual mediation of Being and the infinite process of understanding: Gadamer’s radicalization of Heidegger’s question of Being
89%
Wiercinski A.
Studia Philosophiae Christianae
|
2014
|
tom 50
|
nr 1
249-275
EN
The extent of Heidegger’s crucial influence on Gadamer’s philosophical hermeneutics became fully visible only relatively recently with the discovery of the young Heidegger. Early Heidegger’s hermeneutics of facticity as an attempt to understand human existence had a profound impact on Gadamer. Gadamer’s hermeneutics opens up the horizon of mediation between the manifestation of Being and human understanding. Language, as the mediation between human beings and the world, discloses their original belonging together: In itself, the word is mediation; the word mediates itself. Gadamer’s radicalization of Heidegger’s question of Being leads him to the fundamental question of human understanding.
7
Content available remote Przyczynowość i celowość w dziejach w hermeneutyce Hansa-Georga Gadamera i Odo Marquarda
88%
Nyczak A.
Studia Philosophica Wratislaviensia
|
2020
|
tom 15
|
nr 1
93 - 111
EN
The aim of the paper is to determine to what extent the concepts of causality and finality are theoretically applicable in interpreting history from the perspective of hermeneutic philosophy of Hans-Georg Gadamer and Odo Marquard. The author demonstrates that causality and finality, in their metaphysical and epistemological sense, are subject to explicit criticism by these two authors. He also shows that, despite their explicit repudiation, the senses of those concepts are reappropriated, thus revealing their key importance in their hermeneutical conceptions. The cause-and-effect relationship is being transformed into a game occurring in-between the present and the past. The finality expresses itself in three interrelated ways in: the autotelic nature of historical tradition, the task of understanding a specific tradition, and the interpretation of the current historical situation.
8
Content available remote A Hermeneutic Critique on George Steiner’s Hermeneutic Motion in Translation
88%
Kharmandar M. A.
Crossroads. A Journal of English Studies
|
2018
|
tom 20
EN
George Steiner’s Hermeneutic Motion, published in his major book After Babel, is usually regarded as the most important theory in the hermeneutics and even philosophy of translation. The work, however, has received criticism by authors who normally write outside of the classical realm of hermeneutics. A lingering assumption is that hermeneutics, and even other strands of Continental philosophy, necessarily need or should rely on Steiner’s postulates. A critical approach to his theory from a hermeneutic perspective can clarify how valid/practical Steiner’s ideas are. Reviewing all of the chapters in After Babel, this study thematically unifies the criticisms on Steiner’s theory, while highlighting deeper conflicts in the work. As a most substantial reading of the hermeneutic motion, the study emphasizes the importance of emerging hermeneutic theories of translation in the twenty-first century.
9
Content available remote Hermeneutics and Poetics: Gadamer on the Poetic Word
88%
Tate D.
Estetyka i Krytyka
|
2016
|
nr 4(43)
155-186
EN
Despite Gadamer’s sustained engagement with poetry throughout his career, evidenced by his numerous publications on modern German poetry, his contributions towards a poetics have gone underappreciated. In this essay I argue that a poetics can be drawn from his work, a poetics hermeneutically attuned to the poetic word as the true word, as the privileged site where the being of language as an event of unconcealment comes to language. Indeed, what is at stake for Gadamer in the poetic word is the hermeneutic understanding of language as the medium of phenomenological self‑showing. The paper further outlines the salient features of hermeneutic poetics by highlighting, elaborating and integrating five basic traits of the poetic word as an event of language. First, because language itself appears in the poetic word it is language bound. Second, gathering itself into the unity of a linguistic configuration the poetic word is self‑standing. Third, listening to the language of the poem the reader enables what is said to come forth. Fourth, where this occurs the poem achieves a unique presence simply by virtue of its being‑said. In this way, fifth, the poetic word preserves our familiarity with the world by bearing witness to its nearness.
10
Myself, Only Moreso
75%
Hustwit J. R.
Open Theology
|
2016
|
tom 2
|
nr 1
EN
Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve syncretisms and pernicious incommensurability.
11
Content available Hermeneutyka jako filozofia dziejowości. Studium myśli Diltheya, Yorcka, Heideggera, Gadamera i Vattima
75%
Torzewski W. , Gadacz T.
ARGUMENT: Biannual Philosophical Journal
|
2014
|
tom 4
|
nr 1
173-179
12
Content available Czym jest rozumienie w humanistyce? Próba odpowiedzi Hansa-Georga Gadamera
75%
Luc J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
|
2013
|
tom 25
125 - 140
EN
The aim of this article is to extract from Gadamer’s writings his view about understanding in the humanities and to confront the results of this research with analyses of other interpreters. The key to the epistemology of the humanities is the ontology of its subject and, above all, its object. The former has been characterized by its finiteness, historicity and irremovable assumptionism of cognition. To the latter two basic features have been ascribed: dynamism (it exists only as the motion of thinking) and indefiniteness in such, which is connected with the fact that it is not given, but created by the subject. In the humanities understood in such a way we can only have the existential, and not classic, concept of truth. The very humanistic activity is more about creation than cognition.
13
Czy filozofia dla dzieci jest filozofią?
75%
Folkierska A.
Kwartalnik Pedagogiczny
|
2015
|
nr 2(236)
146-162
EN
The aim of the article is to examine the philosophical value of the famous and widespread American educational project of the “Philosophy in the Classroom”. To fulfil this task, the author analyses the key concepts and the basic premises of the project in terms of their consistency and philosophical background. The critique is embedded in the conceptual framework of Hannah Arendt’s political philosophy as well as of Hans-Georg Gadamer’s philosophical hermeneutics.
14
Content available Between Hermeneutics and Aesthetics: Reconsidering Truth and Method as an “Aesthetics of Truth”
75%
Martin P.
Avant. The Journal of the Philosophical-Interdisciplinary Vanguard
|
2018
|
tom 9
|
nr 2
169-186
EN
The focus of the paper is on Gadamer’s claim that “Aesthetics has to be absorbed into hermeneutics.” Our initial aim is to contextualize the statement, emphasizing its controversial nature, given that the context specific meaning of the claim can seem commonsensical. Accordingly, the first part of the paper is devoted to developing the historical tension between philosophy and art. Towards the latter half of the paper, the task is to examine Gadamer’s thesis in light of this history. Evaluating Gadamer’s position within the philosophical tradition, we will take recourse to Bubner’s critique of an “aesthetics of truth.” While judging Bubner’s critique to be accurate, we will also stress certain peculiarities that potentially undermine his critique-especially as it concerns Gadamer. Here, the most critical aspect has to do with his critique of the notion of “the work,” which figures as the cornerstone of his critique of modern-day aesthetic theory. We will show that insofar as Bubner argues from a critique of the work anchored in modern art, then, as far as Gadamer is concerned, he is arguing from a notion of the work that was never theoretically espoused to begin with. We will conclude with an argument for the claim that the artwork on Gadamer’s account is hermeneutically structured. For only on such a conception, we argue, can he be taken as living up to his promise of doing justice to the experience of art.
15
Content available remote L’art comme présentation chez Gadamer. Portée et limites d’un concept
75%
Grondin J.
Estetyka i Krytyka
|
2016
|
nr 4(43)
85-100
EN
The notion of presentation (Darstellung) is a key concept of Truth and Method and of Gadamer’s hermeneutics as a whole. It has however many levels of meaning that this article seeks to sort out: presentation as 1) performance, 2) interpretation, 3) revelatory epiphany and 4) participation (festival). The aim of this article is to show how this strong conception of presentation makes it possible to understand the unity of Truth and Method and to grasp the non relativistic intent of its important theses on interpretation and language: in both cases, interpretation (or the linguistic expression) must be understood as the unfolding of meaning that stems from the work or the thing itself.
16
Obraz. Odzwierciedlenie. Pierwowzór. Ontologia obrazu w hermeneutyce Gadamera
75%
Dybel P.
Konteksty - Polska Sztuka Ludowa
|
2014
|
tom 68
|
nr 3-4(306-307)
226-235
EN
The article extracts premises of the ontology of the image according to H. G. Gadamer. In doing so, it follows the complex relations maintained in this conception by the image (das Bild), the copy (das Abbild) and the original (das Urbild). The article attempts to demonstrate that the titular ontology radically rejects the conception of emulation in art. According to the author of Truth and Method, das Abbild is not a copy of a perceived image but within the latter that, which is seen appears as self-reflection; hence the illusion of the “reality” of the image in the mirror. Secondly, the original does not possess the character of a model, which exists independently of the image; one can, however, speak about its existence only in the perspective of an image in which a sui-generis growth of being takes place. According to this interpretation, the message of images in art does not involve rendering reality as faithfully as possible but revealing aspects that remain invisible on a daily basis. Art does not impoverish reality by copying or selecting; by drawing forth its essence it confronts us with the, as a rule, concealed truth of being.
17
Content available Czy filozofia dla dzieci jest filozofią?
75%
Folkierska A.
Kwartalnik Pedagogiczny
|
2015
|
tom 60(2 (236))
146-162
PL
The aim of the article is to examine the philosophical value of the famous and widespread American educational project of the “Philosophy in the Classroom”. To fulfil this task, the author analyses the key concepts and the basic premises of the project in terms of their consistency and philosophical background. The critique is embedded in the conceptual framework of Hannah Arendt’s political philosophy as well as of Hans-Georg Gadamer’s philosophical hermeneutics.
18
Content available FORMS AND PREDICATION RECONSIDERED
75%
Wiles A. M.
Studia Gilsoniana
|
2014
|
tom 3
241-256
EN
The central questions addressed in this paper are: (1) how are forms related to predication? And (2) what role do forms and predication play in the discovery and articulation of truth? The first section of the paper provides—in broad strokes—a synopsis of Plato’s account of forms. The second section considers predication in relation to forms showing that the existence and nature of forms is a necessary condition for predication, and that Plato’s account of predication is consistent with, in fact, anticipates, Aristotle’s treatment of reality in the Categories. The conclusion of the paper is that forms and predication are central to philosophical hermeneutics, to the discovery and articulation of truth.
19
Content available Komplementarna interdyscyplinarność, interdyscyplinarna komplementarność
71%
Kalaga T.
ER(R)GO: Teoria – Literatura – Kultura
|
2017
|
nr 35
EN
Tomasz Kalaga's book review: Makoto Katsumori Niels Bohr’s Complementarity. Its Structure, History, and Intersections with Hermeneutics and Deconstruction, Boston Studies in the Philosophy of Science, Springer, 2011, 178 pages.
PL
Book review: Makoto Katsumori Niels Bohr’s Complementarity. Its Structure, History, and Intersections with Hermeneutics and Deconstruction, Boston Studies in the Philosophy of Science, Springer, 2011, 178 s. Publikacja anglojęzyczna
20
Content available Pojęcie przesądu w filozofii krytycznej Kanta i fenomenologii Husserla
71%
Łaciak P.
Studia Philosophiae Christianae
|
2015
|
tom 51
|
nr 4
123-149
PL
W artykule poddano badaniu pojęcie przesądu w teoriach Kanta i Husserla. Według Kanta, przesądy należy odróżnić od sądów tymczasowych, które można nazwać antycypacjami lub maksymami wszelkiego badania. Wydajemy sąd tymczasowy o jakiejś rzeczy, zanim poznamy ją za pomocą sądu określającego. Z kolei przesądy są sądami tymczasowymi (lub mniemaniami) błędnie uznanymi za sądy określające, to znaczy sądami, które przyjmujemy jako zasady bez badania warunków ich prawdziwości. Kanta pojęcie przesądu ma zatem konotacje negatywne a celem filozofii krytycznej jest przezwyciężenie wszelkich przesądów. W przeciwieństwie do Kanta, Husserl rozróżnia przesądy pozytywne i negatywne: pozytywny przesąd jest rozumiany jako przed-sąd w formie presumpcyjnej przedwiedzy i odpowiada Kantowskiemu pojęciu antycypacji, która jest właściwa sądowi tymczasowemu, podczas gdy obiektywistyczna (naturalistyczna) naiwność okazuje się przesądem negatywnym. Celem fenomenologii jest zawieszenie wszystkich przesądów i to zawieszenie umożliwia badanie ich źródeł. W artykule autor wykazuje, że Husserlowska koncepcja przesądu jako przed-sądu jest analogiczna do Gadamerowskiej rehabilitacji przesądów jako przed-rozumienia. Dlatego też można wskazać podobieństwa między Kanta pojęciem sądu tymczasowego, Husserla ideą przedwiedzy i Gadamera koncepcją przed-rozumienia.
EN
This article examines the concept of prejudice (Vorurteil) in Kant’s and Husserl’s theories. According to Kant, prejudices must be distinguished from provisional judgments that may be called anticipations or maxims for all inquiry. We form a provisional judgment (vorläufiges Urteil) of a thing before we recognize it with definitive judgment (bestimmendes Urteil). Prejudices, by contrast, are provisional judgments (or opinions) wrongly taken as definitive judgments, namely judgments which are adopted as principles without research of the conditions of their truth. Thus, Kant’s notion of prejudice has the negative connotations and the aim of the critical philosophy is to overcome all prejudices. In contrast to Kant, Husserl makes distinction between positive and negative prejudices: positive prejudice is understood as a pre-judgment (Vor-Urteil) in the form of presumptive pre-knowledge (Vorwissen) and corresponds to Kant’s concept of anticipation belonging to provisional judgment, while objectivistic (naturalistic) naïveté appears to be negative prejudice. The aim of phenomenology is to suspend all prejudices and this suspension makes it possible to research of their origins. In the article author shows that Husserl’s conception of prejudice as a pre-judgment is similar to Gadamer’s rehabilitation of prejudice as a pre-understanding. Therefore, it is possible to indicate similarities between Kant’s concept of provisional judgment, Husserl’s idea of pre-knowledge and Gadamer’s conception of pre-understanding.
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