书籍介绍
许多读者最初是冲着《真理与方法》来的，却在加达默尔这部论文选集里找到了更锋利的东西：他对“偏见”的重新估价。在施莱尔马赫、狄尔泰努力清除偏见、还原作者意图的时代，加达默尔反其道而行，主张解释者的历史性与有限性恰恰是理解得以发生的前提——理解不是还原，而是古今视域的融合。这一点让无数读者感到被击中：我们并非站在偏见之外审视文本，而是带着偏见参与其中。书里反复叩问科学文明的盲区，提醒人们当知识的预设仍笼罩于黑暗，应用知识之手可能走向破坏。它适合那些不满足于把诠释学当作方法论工具、而想直面“理解何以可能”这一根本问题的人。
作者简介
汉斯-格奥尔格·加达默尔，德国哲学家，现代哲学解释学代表人物。
AI导读
核心看点
- 加达默尔经典论文选集，补充《真理与方法》
- 阐述理解的语言性及视域融合核心原理
- 辨析与现象学、存在主义及批判理论关系
读者共识
- 作者自述优于他人阐释，是入门必读之作
- 翻译质量参差，部分表述令人费解
- 深刻揭示理解的历史性与对话本质
精彩摘录
- "从一种真正历史的观点看，20世纪当然不是指一个按年代顺序定义的时代——即从1900到2000年这么一个时代。正如19世纪事实上是以歌德和黑格尔的去世为起点而以第一次世界大战的爆发为终点，20世纪则是作为世界大战的时代而开始的。"
- "And yet, over against the whole of our civilization that is founded on modern science, we must ask repeatedly if something has not been omitted. If the presuppositions of these possibilities for knowing and making remain half in the dark, cannot the result be that the hand applying this knowledge wi"
- "The hermeneutical question ... is not restructed to the areas from which I began in my own investigations. My only concern there was to secure a theoretical basis that would enable us to deal with the basic factor of contemporary culture, namely, science and its industrial, technological untilizatio"
- "Understanding is language-bound. But this assertion does not lead us into any kind of linguistic relativism. ... While we live wholly within a language, the fact that we do so does not constitute linguistic relativism because there is absolutely no captivity within a language - not even within our n"
- "Precisely through our finitude, the particularity of our being, which is evident even in the variety of languages, the infinite dialogue is opened in the direction of the truth that we are."
- "Language occurs once again, in vocabulary and grammar as always, and never without the inner infinity of the dialogue that is in progress between every speaker and his partner. That is the fundamental dimension of hermeneutics."
- "Habermas ... asserts that if hermeneutical reflection were simply satisfied with general considerations, such as that nobody is able to reach beyond the limitedness of his own standpoint, then it would be ineffectual. ... What is the good, after all, Habermas asks, of knowing merely that a projected"
- "My thesis is ... that the thing which hermeneutics teaches us is to see through the dogmatism of asserting an opposition and separation between the ongoing, natural "tradition" and the reflective appropriation of it. For behind this assertion stands a dogmatic objectivism ... In this objectivism the"
目录
用户评论
之前读过，现在补标。
《20世纪的哲学基础》
阐释伽达默尔的都没有伽达默尔自己阐释自己的好。这个编选了伽达默尔的文章集，说明了哲学解释学是啥。能很好的理解那本大作吧。
翻譯還是有一些莫名其妙的地方。
不如说是对观念论的解释学。对海德格尔，胡塞尔解释甚多。另外在解释学的操作可能性上，谈了两方面，语言学上言语表述与意义的错位。关于艺术方面，他从康德《判断力批判》与黑格尔《美学》中索引一条通道，很透彻。
反对施莱尔马赫和狄尔泰清理自身偏见、重建文本语境和再现作者意图的解释学，承认解释者的历史性和解释的有限性，也就是解释学情境。理解不是重建而是调解，不是消除误解，而是以偏见参与有效应的历史，形成一种综合视域，换句话说，理解的过程是视域融合的过程。因此，重要的不是文本的背后是什么，而是文本对解释者说着什么，解释的对话性质在于说什么，而不是谁说。伽达默尔和维特根斯坦的相似之处在于，他们都承认观看方法的语言性、设定性、主体间有效性，尤其是语言游戏的具体性。但是维特根斯坦过于强调不同语言游戏和相应生活形式的绝对自主和相互之间的隔绝封闭，将一切调解看作向普遍语言和先验规则的复归，忽视了语言调解和翻译的同化力量，对于伽达默尔，这里存在的不是截然的视域切换，而是开放的视域扩展和转化，是黑格尔式的辩证发生。
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