This is the "intention" of Gadamer "not falling into the rut romantic" (338) operating on the basis of ontology Heidegger, a shift of the hermeneutical problem of prejudice and tradition . We know how crucial was the contribution of Heidegger renewal of contemporary hermeneutics, Gadamer that did not fail to stress the rest: "The record of Heidegger temporality of human Dasein has shown convincingly, in my opinion that understanding is not a mode of behavior in other matters, but the mode of being of Dasein itself. In that sense, the concept of hermeneutics is being implemented here. It means the basic motion of life, which is in its finitude and its historicity, and thus embraces the whole experience monde3.
Before s'appartenir and can establish with the world and himself a subject to subject, man is to be, in the sense that it always-déjàl'être: not in a way as a result of reflexive awareness, but as it is a Da-sein, then a being irretrievably discarded before any discussion, and in his very being, in the temporal experience of being. It is thus based on the discovery of this structure Heidegger anticipation of original understanding - both in structure and temporal préréflexive which implies the subordination of the theory of knowledge in the ontology - that Gadamer is entitled to rehabilitation of non-romantic bias in the human sciences, a foundation of tradition irreducible to a purely intellectual.
Gadamer intends to restore their fundamental rights in the factor of the hermeneutic tradition in the humanities. Research that is the subject of human sciences, he wrote in Truth and Method, can not conceive itself in opposition pure and simple with the attitude we have towards the past as we live in history. In any case, our permanent disposition towards the past in which we are constantly involved is not for us to stay away and free ourselves from the tradition passed. On the contrary, we are constantly in tradition and this excludes any immersion objectifying attitude that we would consider the contribution of tradition as something else, a foreigner, this contribution is therefore always felt like ours, it is a model to follow or deny, a way we recognize ourselves, under which the trial subsequent historical returns on the past will have little real knowledge, but just the accommodation that is less constraint of tradition4.
If I took such a long quote is that it reflects, in my opinion, what Ricoeur calls "the controversy Antireflex" (340) qu'entretient hermeneutics gadamérienne and place it on the immediately in conflict with the critique of ideologies. Without doubt, Ricoeur concedes, the phenomenology of the authority that Gadamer's hermeneutics incorporates traditions "implies a certain critical time," and he "must be grateful to have attempted to reconcile, rather than oppose, the authority and reason "(344-345).
Moreover, by linking explicitly "the interpretation of the past and there to" application "(Anwendung) here today" (354), and designing tradition not as a "natural reality "which should be preserved, but rather what" needs to be seized, assumed and maintained, Gadamer recognizes that tradition "is an act of reason" (345).
Finally, the key concept of the hermeneutic gadamérienne the Wirkungsgeschichtliches Bewusstsein (literally the awareness of the history of effects, as Ricoeur translated as' awareness of the history of effective "or" conscience exposed to the effects of history "), insofar as it refers to a" category of awareness of history ", does he not necessarily the distance of it, therefore a moment of objectification conducive to critical input of the past and tradition?
But as we look closely, with great lucidity the concept "and we soon discovered that this is not the consciousness of the history of effects suggests the contrary" is massive and comprehensive of belonging and awareness of dependence with respect to even affecting even before birth to consciousness itself "(346). Or, as defined by Gadamer himself in a passage from the Kleine Schriften quoted by Ricoeur (346), the Wirkungsgeschichtliches Bewusstsein means, first, that "our consciousness is determined by a historical reality, ensure that it has no freedom to lie in front of the past "and, secondly, they are always taking new consciousness of the action exerted on us, ensure that any past, what we have to experience forces us to take full responsibility, to assume in any way the truth. "
Before s'appartenir and can establish with the world and himself a subject to subject, man is to be, in the sense that it always-déjàl'être: not in a way as a result of reflexive awareness, but as it is a Da-sein, then a being irretrievably discarded before any discussion, and in his very being, in the temporal experience of being. It is thus based on the discovery of this structure Heidegger anticipation of original understanding - both in structure and temporal préréflexive which implies the subordination of the theory of knowledge in the ontology - that Gadamer is entitled to rehabilitation of non-romantic bias in the human sciences, a foundation of tradition irreducible to a purely intellectual.
Gadamer intends to restore their fundamental rights in the factor of the hermeneutic tradition in the humanities. Research that is the subject of human sciences, he wrote in Truth and Method, can not conceive itself in opposition pure and simple with the attitude we have towards the past as we live in history. In any case, our permanent disposition towards the past in which we are constantly involved is not for us to stay away and free ourselves from the tradition passed. On the contrary, we are constantly in tradition and this excludes any immersion objectifying attitude that we would consider the contribution of tradition as something else, a foreigner, this contribution is therefore always felt like ours, it is a model to follow or deny, a way we recognize ourselves, under which the trial subsequent historical returns on the past will have little real knowledge, but just the accommodation that is less constraint of tradition4.
If I took such a long quote is that it reflects, in my opinion, what Ricoeur calls "the controversy Antireflex" (340) qu'entretient hermeneutics gadamérienne and place it on the immediately in conflict with the critique of ideologies. Without doubt, Ricoeur concedes, the phenomenology of the authority that Gadamer's hermeneutics incorporates traditions "implies a certain critical time," and he "must be grateful to have attempted to reconcile, rather than oppose, the authority and reason "(344-345).
Moreover, by linking explicitly "the interpretation of the past and there to" application "(Anwendung) here today" (354), and designing tradition not as a "natural reality "which should be preserved, but rather what" needs to be seized, assumed and maintained, Gadamer recognizes that tradition "is an act of reason" (345).
Finally, the key concept of the hermeneutic gadamérienne the Wirkungsgeschichtliches Bewusstsein (literally the awareness of the history of effects, as Ricoeur translated as' awareness of the history of effective "or" conscience exposed to the effects of history "), insofar as it refers to a" category of awareness of history ", does he not necessarily the distance of it, therefore a moment of objectification conducive to critical input of the past and tradition?
But as we look closely, with great lucidity the concept "and we soon discovered that this is not the consciousness of the history of effects suggests the contrary" is massive and comprehensive of belonging and awareness of dependence with respect to even affecting even before birth to consciousness itself "(346). Or, as defined by Gadamer himself in a passage from the Kleine Schriften quoted by Ricoeur (346), the Wirkungsgeschichtliches Bewusstsein means, first, that "our consciousness is determined by a historical reality, ensure that it has no freedom to lie in front of the past "and, secondly, they are always taking new consciousness of the action exerted on us, ensure that any past, what we have to experience forces us to take full responsibility, to assume in any way the truth. "