Gadamer

This work is concerned with some basic problems which historical criticism poses to biblical interpretation. The first chapter deals with historical criticism in relation to problems of the text’s historical distance and contemporary significance. Certain key figures from the field of philosophical hermeneutics are briefly introduced (Schleiermacher, Gadamer, Hirsch, Ricoeur), but attention is also paid to the ways how historical criticism was actually practiced (Wellhausen, Mowinckel). It is maintained that historical criticism is a tool in interpretation and does not impede possible appropriation of the text by those who read it with deep affection.

The second chapter faces historical criticism as a theological problem, which has become most apparent in the inerrantist milieu and which was more or less successfully answered by canonical approaches. A special attention is given to the canonical approach of Brevard Childs, which is understood against the backdrop of Barth’s doctrine of the Word of God and Frei’s view of biblical narratives. A special attention is given to distinction between approaches of Brevard Childs and James Sanders. It is maintained that Sanders’ canonical criticism provides better interpretive platform, because it wants to address the needs of contemporary interpretive communities through a self-aware historical critical enterprise.

The third chapter takes up the problem of violence in the book of Joshua and the problem of theological meaning of the exodus story. Biblical theological insights of James Sanders, James Barr, and Walter Brueggemann are applied. An eye is kept also on Pixley-Levenson debate and it is maintained that traditions of the exodus and conquest must be understood together as literary devices which invite communities of faith to freedom. As a result of the present research, historical criticism is presented as a hermeneutical tool which can help to rescue text’s significance for the contemporary communities of believers.

Özet. Bu metin felsefede otorite ve gelenek arasındaki ilişkinin değerlendirilmesini amaçlamaktadır. Ancak bu ilişkinin belirgin kılınması için otoritenin ve geleneğin kurucu unsurlarının değerlendirilmesi gerekir. Bu çerçeve içerisinde iki temel unsur karşımıza çıkmaktadır; ilkin bir gelenek kurmak için gerekli olan süreci bize sağlayacak tanıma, eleştiri ve anımsama tarihi olarak felsefe tarihi ve ikinci olarak, bu etkinlikleri olanaklı kılacak anlama ilişkisini yaratan dilin konumu. Her iki konu, metin içerisinde hem hermeneutik bir sorun olarak, hem de Türkiye'de bir gelenek oluşturmak bakımından ele alınmaktadır.
Abstract. This article aims to investigate the relation of authority and tradition in philosophy.To understand this relation, the constitutive elements of authority and tradition first need to be clarified. In such a frame we are confronted with two major
elements: first, the history of philosophy as the history of recognition, criticism
and recollection, and second, the locus of language which gives possibility to those acts. This text discusses the hermeneutic aspects of these topics as well as their
contribution to the constitution of a philosophical tradition in Turkey.

O presente trabalho consiste em  uma  reflexão sobre  a ontolo- gia do sujeito implícita à teoria  da agência de Margaret Archer. Com base  nas  vertentes mais individualistas do pragmatismo, Archer apropria-se da  noção  de  conversações interiores a fim de destacar o caráter reflexivo e privado do self, revelando uma concepção de  sujeito hiperreflexivo e autocentrado. A herme- nêutica de Gadamer é apresentada como uma  alternativa a esta ontologia. Argumento que  sua  teoria da  interpretação repousa sobre  uma  concepção dialógica de  sujeito cujas  conversações interiores sublinham a centralidade das práticas na construção da  subjetividade. Ao estabelecer que  a (auto)compreensão de- pende de um encontro com a diferença e a alteridade, Gadamer, ao mesmo tempo que nega a autotransparência e o fechamento do sujeito, abre  a possibilidade  de (auto)consciência e reflexi- vidade na agência humana.

Isto é hermenêutica, o quanto fica, sempre, de não dito quando se diz algo. (Gadamer) RESUMO Hans-Georg Gadamer retomou e elevou a atividade hermenêutica ao status de filosofia. Uma das suas idiossincrasias consiste em entrelaçar, no seu discurso, experiências de ordem ética, política, metafísica e estética. A hermenêutica filosófica pauta-se pela prática do diálogo sobre questões relativas ao pensar e à conduta humana. O presente artigo tem por meta realizar um exercício dialógico entre o projeto filosófico de Gadamer e o pensamento oriental – mais especificamente, o budismo zen da tradição da escola de Kyoto, representada pelo pensamento de Nishida Kitarō. Nossa reflexão será articulada sobre quatro momentos distintos, mas que devem ser tomados dialeticamente: inicialmente, apresentaremos um quadro geral, indicando o estado da questão da hermenêutica gadameriana relativo ao pensamento oriental; a seguir, sustentaremos as semelhanças sobre o

On the Miracle of Understanding. Hermeneutical Investigations II ‒ This book of studies is the second volume of my series entitled Hermeneutical Investigations, focusing on the hermeneutic problems of understanding.
x  x  x
Ez a tanulmánykötet a filozófiai hermeneutika tárgykörében keletkezett tanulmányaimat egybegyűjtő Hermeneutikai vizsgálódások kötetsorozat második kötete; a megértés hermeneutikai kérdéseire összpontosít.

The author argues that Günter Figal sheds novel light on language in his recent Objectivity: The Hermeneutical and Philosophy through a debate he appears to stage with the position Jacques Derrida develops in some of his early essays on deconstruction. Figal describes language as a form of showing and emphasizes the openness and flexibility of expression involved in determining significance. Yet, he rejects the idea he finds in Derrida that such flexibility should lead us to wholesale suspicion of the capacity of language to fix significance. Whereas Derrida concludes that all attempts to fix significance through supplementation of our expressions can only end in the need for further supplementation, Figal stresses the dialectical mien of language that allows supplementation to yield genuinely determinate significances.

Authors/Szerzők: Zuh Deodáth, Kerekes Erzsébet, Schmidt Dániel, Talált Évike, Opra Melánia, Gregus Zoltán, Adorján Beáta, Kányádi Irén, Szőcs Krisztina, Lurcza Zsuzsanna, Veress Károly
x  x  x
Veress Károly (ed.): The Antinomies of Distance: Hermeneutical and Applied Philosophical Researches (1) ‒ The volume contains studies prepared during the 1st phase of the hermeneutical and applied philosophical project series implemented by the philosophy graduate students (BA students and PhD students of the Philosophy Doctoral School) of the Babeş‒Bolyai University in Cluj-Napoca. These researches were directed at exploring the hermeneutical productivity of distance.
x  x  x
A kötet a kolozsvári Babeş‒Bolyai Tudományegyetemen a Filozófiai Doktori Iskola doktoranduszai valamint a filozófia szakos mesterképzős hallgatók által megvalósított hermeneutikai és alkalmazott filozófiai projektsorozat első szakaszának a kutatási eredményeit közli. Ezek a kutatások a távolság hermeneutikai produktivitásának a feltárására irányultak.

The book makes a critical comparison of fundamental trends in modern epistemology with the epistemological concerns of critical theory of the Frankfurt School. It comprises five chapters, which refer to phenomenology, structuralism and poststructuralism, modernism and postmodernism, systems’ theory and critical realism.
It follows the course of development of modern epistemology, considering basic conceptions such as dialectics, theory and practice in science, and the potential for a political epistemology based on the arguments of critical theory. It can certainly be used as a textbook because each chapter tallies with a major trend in modern epistemology, and provides a concrete analysis of the comparison it draws with the work of leading figures of the Frankfurt School such as Horkheimer, Adorno and Habermas.
The present volume addresses the reader of political theory, epistemology, social theory and it also raises key questions on methodology in science and research. Therefore, it can prove beneficial for students, researchers and academics that deal with issues of theory, practice, and method in science. The contents of the volume were meticulously constructed in order to be of practical use both for undergraduate and postgraduate students, and each chapter includes basic graphs  that condense the basic argument for each thematic circle on modern epistemology and methodology.
The book contains unpublished critique and information provided to the writer in recent interviews she conducted with Jürgen Habermas (providing analysis on systems theory), William Outhwaite and Stefan Müller-Doohm (both the latter clarified issues and contributed valuable information on critical realism and the Frankfurt School, respectively).

Explora este trabajo algunas de las intersecciones entre el estudio de la interacción lingüística y el de la interpretación literaria, e investiga para ello ciertas analogías entre la hermenéutica de Schleiermacher, la de Gadamer, el dialogismo de Bajtín, la teoría interpretativa postestructuralista y el estudio pragmalingüístico de la interacción comunicativa propuesto por Goffman. Describimos la continuidad existente entre, por una parte, los modos de reelaboración intertextual adecuados al debate crítico, y por otra, la interacción entre la comunicación verbal y la no verbal descrita por los pragmatistas. Se saca en consecuencia que la lectura crítica, al igual que hacen los turnos conversacionales, podrá proporcionar tanto una 'respuesta' como una 'contestación' al texto que se esté analizando.

The success of the early music movement raises questions about performing historical works: Should musicians perform on period instruments and try to reconstruct the original style? If a historically "authentic" performance is impossible or undesirable , what should be the goal of the early music movement? I turn to Gadamer to answer these questions by constructing the outlines of a hermeneutics of early music performance. In the first half of the paper, I examine Gadamer's critique of historical reconstruction and argue that this critique sheds light on mistaken tendencies and misunderstandings within the early music movement, but it does not discredit the movement as such. In the second half of the paper, I attempt to show how Gadamer's dialogical account of historical consciousness provides a framework for understanding what historically informed performance is seeking to accomplish, as well as its advantage over a Nietzschean approach.

La investigación siguiente se concentra en el artículo de Hans-Georg Gadamer “Prometeo y Pandora”, aparecido originalmente en español en 1949 en el volumen "Goethe. 1749 - 28 de agosto – 1949", editado por la Facultad de Filosofía y Letras de la Universidad de Cuyo, Argentina. En primer lugar, se ofrece una introducción en la que se presenta el contexto original histórico-intelectual de su edición, traducción y publicación, los antecedentes filosóficos del texto dentro de la obra de Gadamer (conferencias y artículos previos sobre el tema), una presentación breve de las fuentes y de los temas que trata el texto, así como una serie de aclaraciones sobre las correcciones que se realizaron para esta edición crítica. Este ensayo es uno de los dos primeros trabajos de Gadamer que fueron traducidos al castellano y, a su vez, una de las primeras traducciones de las producciones de Gadamer a una lengua extranjera.
/-/The following investigation focuses on the article of Hans-Georg Gadamer entitled “Prometheus and Pandora”, originally published in Spanish in 1949, in the book: "Goethe. 1749 – 28th August – 1949", edited by the Faculty of Philosophy and Letters of the University of Cuyo, Argentina. Firstly, an introduction is offered in which is presented the original historical-intellectual context of its edition, translation, and publication, the philosophical background of the text within Gadamer’s work (conferences and previous articles on the subject), a brief description of the sources and topics encompassed in the text, as well as a series of clarifications on the corrections made for the current critical edition. This essay is one of the first two works by Gadamer that were translated into Spanish and, in turn, one of the first translations of Gadamer's productions into a foreign language.

Se trata de una exposición glosada de la lectura íntegra de Verdad y Método de Gadamer en la que se intenta aportar algunas referencias complementarias para quienes hayan leído el libro y un recorrido simpatético para que quienes no lo hayan leído se puedan hacer una idea de la obra.

There are Heideggerian elements of Cheng’s interpretation of Gadamer that are worthy of re-examination in light of Gadamer’s relation to Plato that has implications for delimiting what Gadamer calls “the universal ontological structure of language”  that in the final analysis dovetails with onto-generative hermeneutics. This argument is developed in the following steps: First, the extent to which Cheng interprets the history of Western philosophy, hermeneutics and Gadamer in terms of Heidegger is explained. Second Gadamer’s existential affinity for Plato in contrast to his intellectual companionship with Heidegger is used to foreground and then explain the importance of Plato’s temporalisation of the Pythagorean ontology of the One and the Many in the arithmos structure of the logos,  or harmony of the dialogue form.  Third, the significance of this philosophy of language for interpretation is compared to Cheng’s onto-generative hermeneutics on the basis of such themes as unity in difference, sense perception, and the dialectical movement between mediums of understanding (printed and spoken languages).

Hans-Georg Gadamer’s artfully ambiguous phrase, wirkungsgeschichtliches Bewußtsein (historically-effected consciousness), evokes both a consciousness that is aware of how understanding is shaped by effective history, but also the consciousness which is already always being shaped by effective history. This paper begins by unpacking Gadamer’s concept of historically effective consciousness, drawing on his later works alongside the more familiar Truth and Method. Part two explores how his phenomenological hermeneutics might assist a reading of the New Testament as a literary text. Gadamer's principles can be seen at play in Acts 1:12–22, in which Peter explains Judas’s betrayal as the fulfilment of Psalms 69 and 109. While midrashic techniques explain some aspects of Peter’s exegesis of these Old Testament texts, it can be difficult to find a coherent hermeneutical principle behind this kind of apostolic exegesis of the Old Testament. Historically-effected consciousness offers a promising overarching hermeneutic, drawing our attention to three elements of the text’s historical horizon: question, geography and genre. Part three then considers what a historically-effected consciousness might mean, in turn, for New Testament exegetes reflecting on their own phenomenological predicament.

Die Stoßrichtung von Gadamers Antwort auf den Historismus bleibt in der Forschung ein umstrittenes Thema: Während seine philosophische Hermeneutik einerseits beschuldigt wird, lediglich die Aporien des Historismus zu radikalisieren, sehen andere in ihr die endgültige Überwindung der Problematik. Dieses Essay zeichnet die Linien von Gadamers Kritik anhand einer konkreten, aber heute weitgehend vergessenen Auseinandersetzung mit einer zeitgenössischen Gestalt des Historismus nach. Die sogenannte Problemgeschichte des Neukantianismus diente Gadamer nämlich schon in den 1920er Jahren, aber auch in Wahrheit und Methode (1960) als Folie, um sein Verhältnis zum Historismus zu klären. In einem ersten Schritt wird mit Nicolai Hartmann der meist ungenannte Gegner Gadamers identifiziert. In einem zweiten Schritt wird Gadamers Kritik an Hartmann rekonstruiert, die seine Position als einen Historismus zweiten Grades verständlich macht.

The nature of Gadamer’s response to the challenge of historicism remains a controversial issue. While some scholars claim that his critique only leads deeper into the aporia of historicism, others credit him with overcoming the problem. This essay will elucidate Gadamer’s response to historicism by examining his nearly forgotten critique of a contemporary version of historicism, namely, neo-Kantian Problemgeschichte. As early as the 1920s and again in Truth and Method (1960), Problemgeschichte served as Gadamer’s counterexample by which his own response to historicism was discussed. First, this essay will identify the mostly anonymous addressee of Gadamer’s critique as Nicolai Hartmann. And second, it will give an account of Gadamer’s critique of Hartmann in order to reveal Gadamer’s position as a kind of second-degree historicism.

Dans son œuvre magistrale, ‘Vérité et Méthode’, H.G. Gadamer nous fait entrer dans un monde où la vérité comme ‘adaequatio rei et intellectus’ perd son sens. Deux concepts clefs de l’herméneutique de Gadamer vont nous aider à l’interprétation des œuvres littéraires et artistiques : la productivité historique (Wirkungsgeschichte) et la fusion des horizons (Horizontverschmeltzung). Il y a toutefois un problème que nous sous-estimons trop souvent: que le processus de la compréhension est essentiellement langagier.  Nous prenons l’œuvre de P. Tempels sur la Philosophie Bantoue comme exemple des défis que l’interprétation de ce texte pose aux Africains, mais également à nous, les Européens. La vision herméneutique de Gadamer peut nous aider à mieux saisir les enjeux d’un tel débat et pour l’Afrique et pour la philosophie en générale, mais également pour les rencontres interculturelles.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

Heidegger and Gadamer are typically read by different scholars of religion. Heidegger tends to be read by philosophers of religion examining his contribution to matters of doubt, existential finitude, and atheism. Gadamer tends to be read by those with an interest in interpreting the Bible, especially by those with more confessional or epistemically optimistic sensibilities. In both cases, Heidegger and Gadamer have well-established associations with specific theological positions.

Sacred Language, Sacred World challenges this arrangement by re-reading the primary texts as theological resources; the book defends an alternative theological appropriation of their philosophical work through a close engagement with portions of their argument.

What emerges is an account of the unity of tradition, reason, and scriptural language. This account goes beyond claims of their relatedness, which are uncontroversial, and advances the stronger argument that they name the very same thing. Although initially counterintuitive, the central task set by both Heidegger and Gadamer is the investigation of that one phenomenon. This argument challenges the pervasive image in which Christians rely on ‘tradition’ to ‘reason’ about the meaning of ‘scripture’. It puts into question the injunction that theologians should balance the resources of scripture, tradition, and reason.

Sacred Language, Sacred World offers an account of Christian life as more fundamental than certain entities which are distilled out of it, namely: scripture, tradition and reason.

http://bloomsbury.com/uk/sacred-language-sacred-world-9780567664884/

The aim of this article is to explore Gadamer’s early reflections on Plato’s
utopian thought and its potential topicality. In the following section, I will show how
areté, understood as a hermeneutical and existential virtue, is dialectically related to
ethics and politics in Gadamer’s phenomenological reception of Plato’s philosophy. I
argue that, in Gadamer’s eyes, Socratic-Platonic self-understanding enables human
beings to be aware of their political responsibilities, to recognize how they are
existentially and mutually related to the other, and to clarify dialectically their own
existential possibilities in order to transcend their inherited world of values. In the
third section, I aim to show how these are the grounds on which Gadamer’s initial
thoughts on the utopian dimension of Platonic political philosophy developed, mainly
through his further critical account of the works on the German “political Plato”
published in Germany between 1927 and 1933, i.e., Kurt Singer’s Platon, der Gründer
(1927), Julius Stenzel’s Platon. Der Erzieher (1928), and Kurt von Hildendrandt‘s Platon,
Der Kampf des Geistes um die Macht (1933). Then, in the fourth section, I will express my
own views on the relevance of reconsidering how the notions of areté, phrónesis, and
andreía are already related in Plato’s dialogues, complementing the insights on
Gadamer’s interpretation of areté in section two. My purpose is to go beyond
Gadamer’s reading and provide us with a more solid ground to address his late
reflections on political courage and its relations with his dialectical understanding of
Platonic utopia as a myth. Therefore, I will explore the problem of civil disobedience,
a topic that was actually not at the centre of Gadamer’s concerns, as a genuine mode
of utopian political action which can enact a true deviation from the sophistic pólis and
its understanding of power. Finally, in the conclusion, I will characterize Gadamer’s
portrait of Platonic utopia as a dialectical myth which enables human beings to
recognize when politics are being reduced to mere power abuse by the State and also
suggest why Gadamer’s approach to utopias is still relevant today

This article attempts to start an interdisciplinary dialogue, dealing
with the different approaches on translation coming from philosophy
and translation studies. The article argues that, despite many efforts
of describing the phenomenon of translation from the point of view of
linguistics, theory of literature and communication sciences, it is only
the hermeneutical perspective that is able to interpret this phenomenon
starting from itself and thus to reach to a comprehensive understanding
of it. Hermeneutical reflections on translating came both from the
hermeneutic philosophy (F. E. D. Schleiermacher, M. Heidegger, H.-
G. Gadamer, P. Ricoeur) and from the translation studies (F. Paepcke,
R. Stolze in Germany, H. Meschonnic, A. Bermann and J.-R. Ladmiral
in France, G. Steiner in the Anglo-American area). However these
two orientations have not, so far, entered into a dialogue. It is only these
latest three books discussed in the present article that offer the premises
of bringing closer the two hermeneutical traditions which developed
so far in a parallel fashion, thus setting a starting point for discussing
upon a general hermeneutical “theory” of translation.

Lo scritto ripercorre i concetti fondamentali  dell’ermeneutica gadameriana presentato nella seconda parte dell’opera Verità e metodo, con un’appendice sull’etica del dialogo e del pensiero della differenza presente nella concezione di Gadamer della comprensione come costitutivo dialogo con l’alterità.

ÖZ: Bu çalışmada temel kuram çerçevesinden klasik ve temel kuramcılar arasındaki ilişkiye değinilmiştir. Kuram, temel kuram, klasik temel kuram ve çağdaş temel kuram kavramları açıklanmıştır. Ayrıca her iki disiplin içinden Marx, Weber, Durkheim, C. Wright Mills, Derrida ve Foucault gibi örnek düşünürler seçilerek, klasik ve modern dönem analizi yapılmaya çalışılmıştır.
ABSTRACT: In this study, the relation between classical and basic theorists from the basic theory framework is mentioned. The concepts of theory, basic theory, classical fundamental theory and contemporary fundamental theory are explained. In addition, sample thinkers such as Marx, Weber, Durkheim, C. Wright Mills, Derrida and Foucault were selected from both disciplines and classical and modern analysis were tried to be done.

In his masterpiece, 'Truth and Method', H.G. Gadamer lead us into a world where truth as 'adaequatio rei et intellectus' lost almost its meaning. Two key concepts of Gadamer's hermeneutics will help us in the interpretation of literary and artistic works: the historical productivity (Wirkungsgeschichte) and fusion of horizons (Horizontverschmeltzung). However, there is a problem that we too often underestimate: the process of understanding is essentially a linguistic one.
We take the work of P. Tempels of Bantu Philosophy as an example of the challenges that the interpretation of the text poses to Africans, but also to us Europeans. The hermeneutical vison of Gadamer can help us better understand the issues of such a debate and for Africa and for philosophy in general, but also for intercultural encounters.

The present article is a discussion of the philosophical-theological mode in which Christian orthodoxy could critically engage with non-Christian modes of thought in a manner intentionally consistent with native metaphysical and epistemological presuppositions and commitments. Hermeneutics will be more or less the platform on which the notion of “Tradition,” informed by Gadamer and Florovsky, is raised so as to articulate how Christian tradition - for the present study largely derived from the philosophical work of John of Damascus -  informs a hermeneutic mode of discourse, analysis, and worldview, what elsewhere has been called a hermeneutic of tradition. In short, this hermeneutic of tradition relative to historic orthodoxy refers in the first place to the intentional act of understanding according to the Scriptural, Apostolic, Patristic, and Conciliar norms as embodied and expressed by the particular Fathers and Ecumenical Councils of the historic, undivided Church, and the application of these norms, the regula fidei, or, perhaps yet more boldly, the “hermeneutic canons,” to contemporary problematics. The argument, then, seeks to show in light of Ricoeur’s interpretation theory how John of Damascus' Dialectica fittingly provides a foundation for Christian discourse, which is to say a foundational conceptual apparatus integrating Christian epistemology and metaphysics into a coherent system of thought which provides tools for engaging contemporary philosophical discourse from within a consistently orthodox perspective.

In this paper, I provide a review of the published and unpublished work of Hans-Georg Gadamer’s favourite student, Horst Künkler (1936-2008). Künkler wrote his PhD with Gadamer and Köhler in Heidelberg in 1965, on the reception of Aristotelian mimesis in French Classicism. Under the influence of Karl Löwith, Künkler wrote important works on philosophers such as Hegel, Heidegger, Levinas, and Derrida, but also on writers such as Pirandello, Molière, Kleist, and especially Paul Celan. In the 70s he moved to Naples, where he became full professor at the University “L’Orientale”. Here he taught courses on Cusanus, Leibniz, Kant, Fichte, Hegel, Schelling, Nietzsche, Husserl, Heidegger, Derrida, and Ricoeur. But he also kept working on poets and writers, i.e. 17th century French playwrights, Hölderlin, Kleist, Rilke, Kafka and Celan. Among Künkler’s most valuable unpublished works is the “Analytics of appearance”, a monograph on which he worked for three decades: here he discusses Jacques Derrida’s notion of trace, which he examines in the light of Western philosophical tradition (from Plato to Aristotle, up to Kant and Hegel, reaching until Heidegger).

The paper sets out to offer a brief overview on the elaboration of phenomenological understanding in its original form within Husserl’s program and in later developments (Heidegger, Gadamer, Merleau–Ponty). It is argued that the still overarching idea of science leads Husserl’s self-understanding of the task of phenomenology. Heidegger’s far-reaching criticism of this stance as well as later critical approaches within the tradition of hermeneutical philosophy (Gadamer) are presented as working on the rehabilitation of the vital substructures that sustain any scientific endeavor, included that of Husserl’s phenomenology. Hermeneutical criticism and its thematization of an unreflected “life of spirit” (embodied by the notion of “understanding”) calls however for a necessary integration that pays heed to the aspect of the unreflected “natural life” operative in our experience of reality. I claim that this latter integration is achieved by Merleau-Ponty’s reformulation of the notion of cogito and of “intuition” in Phenomenology of Perception.

This article critically investigates the landscape of contemporary philosophical hermeneutics, especially Gadamerian hermeneutics. This investigation reveals that one of the central trends in recent decades has been to construe hermeneutics as, instead of an ongoing and substantive philosophical research project, rather an amorphous current or nebulous spirit of intellectual life and culture—what this article refers to as the sense of hermeneutics as an attitude. The “effective history” of this characterization of hermeneutics is traced to polemical references to hermeneutics by Alain Badiou and Richard Rorty, which have negatively contributed to the reception of the hermeneutical movement. The article suggests that hermeneutics should aim to be neither a vague sensibility nor, in what ultimately amounts to a reaction against the idea of hermeneutics as an attitude, a rigorous “method” of interpretation, but rather an ongoing philosophical research program. To unpack this suggestion, the article concludes by providing “foundations for a contemporary hermeneutics” with reference to six contributions from promising recent work in hermeneutics.

El presente trabajo discute aspectos fundamentales de la concepción gadameriana del fenómeno de la comprensión. Partiendo del carácter holísticoanticipativo y, a la vez, histórico-fácticamente mediado de la comprensión, puesto de manifiesto por Heidegger, Gadamer subraya la productividad de los factores de distanciamiento y de la mediación histórica, como condiciones de posibilidad de la genuina apropiación comprensiva del sentido, la cual involucra siempre también el momento crítico de la puesta en cuestión de los propios presupuestos y la propia autocomprensión.
Palabras clave: comprensión, sentido, verdad; Gadamer, Heidegger.

Martin Heidegger's critique of modernity, and his vision of what may come after it, constitutes a sustained argument across the arc of his career. Does Hans-Georg Gadamer follow Heidegger's path of making possible "another beginning" after the modern age? In this article, I show that, in contrast to Heidegger, Gadamer cultivates modernity's hidden resources. We can gain insight into Gadamer's difference from Heidegger on this fundamental point with reference to his ambivalence toward and departure from two of Heidegger's touchstones for postmodernity, namely, Fried-rich Nietzsche and Friedrich Hölderlin. We can appreciate and motivate Gadamer's proposal to rehabilitate modernity by juxtaposing his rootedness in Wilhelm Dilthey and Rainer Maria Rilke with Heidegger's corresponding interest in Nietzsche and Hölderlin. This difference in influences and conceptual starting points demonstrates Heidegger and Gadamer's competing approaches to the modern age, a contrast that I concretize through a close reading of Gadamer's choice of a poem by Rilke as the epigraph to Truth and Method.

The third chapter of Altared Ground: Levinas History, and Violence (Routledge, 1996), "HelioGround" focuses on Plato's "idea of the Good beyond being," which plays a pivotal role in determining Levinas’ understanding of the ethical transcendence of alterity. The radical exteriority of the Good and the One, vital for Levinas’ conception of the Infinite, is examined with an eye to  Gadamer’s interpretation of transcendence via the form of the beautiful. The tension between whether justice (Levinas) or beauty (Gadamer) as that which makes accessible the Good, underscores the movement of this chapter.

Görüngübilim’in “Kuvvet ve Anlama Yetisi”  başlıklı bölümünde yer alan “tersine çevrilmiş  dünya” temasının Tinin Görüngübilimi’nin yapısında merkezi bir rol oynadığını düşünen Gadamer, bu temanın işlevinin diğer bölümlerinkine kıyasla anlaşılması en zor kısım olduğunu belirterek bu tema hakkındaki argümanını R. Wiehl’in ortaya koyduğu şu görüşe bağlar: Görüngübilim’nin başlangıcı , Kant’ın felsefesine doğrudan bir gönderme yapılmadan kavranamaz. Bu görüşe göre, –tıpkı sezgi, anlama yetisi, ve tamalgının birliği ya da özbilinç arasındaki etkileşimi inceleyen Kant gibi–  Hegel de bilinç fenomenolojisinin ana bölümlerinde bilginin farklı türlerinin içsel olarak nasıl ilişkilendiğini gösterir.

Gadamer için Hegel’in temel amacı bilincin özbilince nasıl dönüştüğünü, e.d. bilincin kendisinin bir özbilinç olduğunun nasıl bilincine vardığını göstermektir. Bilincin özbilinç “olduğu” tezinin Descartes’tan bu yana modern felsefenin merkezinde bulunduğunu vurgulayan Gadamer’e göre Hegel’in görüngübilimi de kartezyen gelenek içinde yer almaktadır.

Authors/Szerzők: Ungvári Zrínyi Imre, Demeter M. Attila, Veress Károly, Zuh Deodáth, Schmidt Dániel, Czirják Árpád, Réti Kinga-Eszter, Bajusz Gábor, Nițu Johanna, Lippai Cecília, Soós Amália, Lurcza Zsuzsanna, Ferencz Enikő, Szőcs Krisztina, Egyed Péter, Gál László, Frigy Szabolcs, Barta Mónika
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Veress Károly (ed.): Interculturality – an Interdisciplinary Approach. Applied Philosophical Researches ‒ The volume contains the studies prepared under the joint research programme entitled Interculturality – a Philosophical and Interdisciplinary Approach, implemented between October 2007 and May 2008 and involving the teachers and graduate (PhD and BA) students from the Hungarian branch of the Philosophy Department Group of the Babeș-Bolyai University in Cluj-Napoca.
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A kötet Az interkulturalitás – filozófiai és interdiszciplináris megközelítésben témájú, a kolozsvári Babeş-Bolyai Tudományegyetem Filozófia Tanszékcsoportja magyar tagozatának oktatói, doktoranduszai és mesterképzős hallgatói által 2007. októbere és 2008. májusa között megvalósított közös kutatási projekt erdményeként létrejött tanulmányokat tartalmazza.