The term hermeneutics is derived from the Greek "hermenéuiein" which means to express or articulate a thought, decipher and interpret a message or text.
Etymologically, the concept of hermeneutics back and connects with the symbolism surrounding the figure of the Greek god Hermes, the son of Zeus and Maya charge of mediating between the gods, or between them and men. God of eloquence, protector of travelers and commerce, Hermes was the messenger not only of Zeus. Was also responsible for transmitting messages to men and divine orders so that they were both included, as conveniently followed.
The hermeneutic is, therefore, one who is engaged to interpret and reveal the meaning of the messages, making understanding possible and avoided any misunderstanding by promoting their proper regulatory role.
Aristotle wrote a Peri
Hermeneias that as part of Organon, reported on the analysis of the judgments and propositions. It was a discourse analysis, because only from within the same reality is manifested to us. For this reason, hermeneutics was essentially an art (techne) of the intended interpretation in the Renaissance and the Reformation, to the elucidation of the sacred texts, resulting in biblical exegesis, one of whose principal investigator was Mattias Flacius . At this time, as a result of Humanism, hermeneutics applied to the Greco-Roman classical literature, becoming a discipline philological and then from the scope of the case, dealt with the interpretation of legal texts and their correct application to particular cases.
Romanticism In hermeneutics was established in a separate discipline, configured with Schleiermacher, in a general theory of interpretation, dedicated to the proper interpretation of a text author and his work. Years later, Wilhelm Dilthey (1833-1911) expanded its scope to all the "human sciences." Currently
mean by that current philosophical hermeneutics has its roots in the phenomenology of Husserl and Nietzschean vitalism, arose in the mid twentieth century is the German exponents Hans Georg Gadamer (born 1900), Martin Heidegger (1889-1976), the Italian Luigi Pareyson (1918-1991) and Gianni Vattimo and Frenchman Paul Ricoeur (born 1913). All of them adopt a certain position on the issue of truth and being, defined as being the first fruit of a performance, and being (the world and man) as a great work unfinished text that behaves similarly to the makes the written language.
However, contemporary hermeneutics rather than a definite movement is an "atmosphere" that pervades general large and varied areas of thought permeating authors as diverse as Michel Foucault, Jacques Derrida, Jürgen Habermas and Richard Rorty Otto Apel. General characteristics
hermeneutics of being
1.Lingüisticidad hermeneutics applies the interpretative model of the texts to the ontological level. Reality is not just a set of inherited texts, stories, myths, stories, knowledge, beliefs, monuments and institutions inherited underlying our knowledge of what the world and man.
Being is language and it only allows the real, because it is the means by which the "being" is heard. Heidegger would say "Language is the house of being. In the house that offers the man living language." Therefore, the world, and what happens in it, including man (Dasein) can not be thought of as something that is against us, but as our own location, the place where we live and from which we understand.
2. Being is temporal and historical
The world can not be thought of as something fixed or static but as continually in flux. The truth always refers to a process, a development in time (history), a project that has been transmitted (tradition) and we resumed. Thus, understanding the world is to take historical consciousness of the backbone that occurs between traditions and the distance that exists between them. As part of a particular historical reality, process, our world view will always be partial, relative and contingent.
3. Presuppositions and "hermeneutic circle"
The fact that not only objects of knowledge are historical, but also man himself is what keeps us from "neutral" reality. There is no objective knowledge, transparent and disinterested about the world. Nor does the human being (Dasein) is an impartial spectator of phenomena. Rather, any knowledge of things is mediated by a number of preconceptions, expectations and budgets received from the tradition determine, guide and limit our understanding.
The man is thrown into a world that takes a certain culture and language (facticity) that defines and manipulates his knowledge of reality. This does not stem from the subjectivity, it is not every man's original owners, but is historically conditioned, and is structured on the link between past and future, that is, in the dialogue between traditions.
This means that any question provides its answer and omens or anticipate in advance what we know, so it creates a certain circularity in understanding so-called "hermeneutic circle" criticized by the scientism and logic classical error or begging.
The hermeneutic circle is for Gadamer a limit to any attempt to understand totalitarian but also a liberation of abstract conceptualism had all philosophical inquiry. This limitation means reality as faithfully say incomplete and unfinished. Heidegger, however, sees the circularity of understanding as a positive opportunity rather than a purely restrictive limitation. Through the facticity of language and the encounter with being, which is what ultimately decides and disposes of the man.
For Heidegger's hermeneutic ontology no un método ni una gnoseología. El Dasein, como parte del ser, es aquel que se pregunta sobre el ser, pero no lo crea ni lo constituye ni apenas puede describirlo. Esta postura es claramente contraria al subjetivismo propio de la filosofía moderna. Lo esencial es el ser, no el hombre.
4. Imposibilidad de un conocimiento exhaustivo y totalitario de la realidad
Dado que el ser es lenguaje y es tiempo (evento) y puesto que el hombre como ser-en-el-mundo está inmerso en el ser del cual pretende dar cuenta, se hace imposible un conocimiento totalitario, objetivo y sistemático del mundo.
La pretensión de verdad de la hermenéutica es radicalmente distinta a la de las ciencias. La verdad sólo may be partial, temporary and relative, characteristics that arise from membership of the subject into the realm of interpretable and irreducible individuality of each single entity (event), meaning they not only "things" but the man himself. Gadamer says precisely that the historicity of being is "unable autotransparente resolved."
5.La interpretation as an exercise of suspicion or restoration of meaning
For Paul Ricoeur's hermeneutics is a "reflective philosophy" that has to account for the conflict between different interpretations of the symbols of language. Thus, rooted in the philosophy of Nietzsche, which required philosophy the task of unmasking the illusions and false values \u200b\u200bfables of consciousness (morality), hermeneutics is the clarification of the true "intent" and "interest" that underlies all "understanding" of reality that is present task in psychoanalytic theory and method (exposure of hidden desires and impulses in the unconscious) and even in Marxist theories of ideology.
Given this task, Ricoeur also calls for a hermeneutic dedicated to restoring the true meaning containing symbols, searching to explain the progress of consciousness. Via: cibernous
Etymologically, the concept of hermeneutics back and connects with the symbolism surrounding the figure of the Greek god Hermes, the son of Zeus and Maya charge of mediating between the gods, or between them and men. God of eloquence, protector of travelers and commerce, Hermes was the messenger not only of Zeus. Was also responsible for transmitting messages to men and divine orders so that they were both included, as conveniently followed.
The hermeneutic is, therefore, one who is engaged to interpret and reveal the meaning of the messages, making understanding possible and avoided any misunderstanding by promoting their proper regulatory role.
Aristotle wrote a Peri
Hermeneias that as part of Organon, reported on the analysis of the judgments and propositions. It was a discourse analysis, because only from within the same reality is manifested to us. For this reason, hermeneutics was essentially an art (techne) of the intended interpretation in the Renaissance and the Reformation, to the elucidation of the sacred texts, resulting in biblical exegesis, one of whose principal investigator was Mattias Flacius . At this time, as a result of Humanism, hermeneutics applied to the Greco-Roman classical literature, becoming a discipline philological and then from the scope of the case, dealt with the interpretation of legal texts and their correct application to particular cases.
Romanticism In hermeneutics was established in a separate discipline, configured with Schleiermacher, in a general theory of interpretation, dedicated to the proper interpretation of a text author and his work. Years later, Wilhelm Dilthey (1833-1911) expanded its scope to all the "human sciences." Currently
mean by that current philosophical hermeneutics has its roots in the phenomenology of Husserl and Nietzschean vitalism, arose in the mid twentieth century is the German exponents Hans Georg Gadamer (born 1900), Martin Heidegger (1889-1976), the Italian Luigi Pareyson (1918-1991) and Gianni Vattimo and Frenchman Paul Ricoeur (born 1913). All of them adopt a certain position on the issue of truth and being, defined as being the first fruit of a performance, and being (the world and man) as a great work unfinished text that behaves similarly to the makes the written language.
However, contemporary hermeneutics rather than a definite movement is an "atmosphere" that pervades general large and varied areas of thought permeating authors as diverse as Michel Foucault, Jacques Derrida, Jürgen Habermas and Richard Rorty Otto Apel. General characteristics
hermeneutics of being
1.Lingüisticidad hermeneutics applies the interpretative model of the texts to the ontological level. Reality is not just a set of inherited texts, stories, myths, stories, knowledge, beliefs, monuments and institutions inherited underlying our knowledge of what the world and man.
Being is language and it only allows the real, because it is the means by which the "being" is heard. Heidegger would say "Language is the house of being. In the house that offers the man living language." Therefore, the world, and what happens in it, including man (Dasein) can not be thought of as something that is against us, but as our own location, the place where we live and from which we understand.
2. Being is temporal and historical
The world can not be thought of as something fixed or static but as continually in flux. The truth always refers to a process, a development in time (history), a project that has been transmitted (tradition) and we resumed. Thus, understanding the world is to take historical consciousness of the backbone that occurs between traditions and the distance that exists between them. As part of a particular historical reality, process, our world view will always be partial, relative and contingent.
3. Presuppositions and "hermeneutic circle"
The fact that not only objects of knowledge are historical, but also man himself is what keeps us from "neutral" reality. There is no objective knowledge, transparent and disinterested about the world. Nor does the human being (Dasein) is an impartial spectator of phenomena. Rather, any knowledge of things is mediated by a number of preconceptions, expectations and budgets received from the tradition determine, guide and limit our understanding.
The man is thrown into a world that takes a certain culture and language (facticity) that defines and manipulates his knowledge of reality. This does not stem from the subjectivity, it is not every man's original owners, but is historically conditioned, and is structured on the link between past and future, that is, in the dialogue between traditions.
This means that any question provides its answer and omens or anticipate in advance what we know, so it creates a certain circularity in understanding so-called "hermeneutic circle" criticized by the scientism and logic classical error or begging.
The hermeneutic circle is for Gadamer a limit to any attempt to understand totalitarian but also a liberation of abstract conceptualism had all philosophical inquiry. This limitation means reality as faithfully say incomplete and unfinished. Heidegger, however, sees the circularity of understanding as a positive opportunity rather than a purely restrictive limitation. Through the facticity of language and the encounter with being, which is what ultimately decides and disposes of the man.
For Heidegger's hermeneutic ontology no un método ni una gnoseología. El Dasein, como parte del ser, es aquel que se pregunta sobre el ser, pero no lo crea ni lo constituye ni apenas puede describirlo. Esta postura es claramente contraria al subjetivismo propio de la filosofía moderna. Lo esencial es el ser, no el hombre.
4. Imposibilidad de un conocimiento exhaustivo y totalitario de la realidad
Dado que el ser es lenguaje y es tiempo (evento) y puesto que el hombre como ser-en-el-mundo está inmerso en el ser del cual pretende dar cuenta, se hace imposible un conocimiento totalitario, objetivo y sistemático del mundo.
La pretensión de verdad de la hermenéutica es radicalmente distinta a la de las ciencias. La verdad sólo may be partial, temporary and relative, characteristics that arise from membership of the subject into the realm of interpretable and irreducible individuality of each single entity (event), meaning they not only "things" but the man himself. Gadamer says precisely that the historicity of being is "unable autotransparente resolved."
5.La interpretation as an exercise of suspicion or restoration of meaning
For Paul Ricoeur's hermeneutics is a "reflective philosophy" that has to account for the conflict between different interpretations of the symbols of language. Thus, rooted in the philosophy of Nietzsche, which required philosophy the task of unmasking the illusions and false values \u200b\u200bfables of consciousness (morality), hermeneutics is the clarification of the true "intent" and "interest" that underlies all "understanding" of reality that is present task in psychoanalytic theory and method (exposure of hidden desires and impulses in the unconscious) and even in Marxist theories of ideology.
Given this task, Ricoeur also calls for a hermeneutic dedicated to restoring the true meaning containing symbols, searching to explain the progress of consciousness. Via: cibernous
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