Everything about Hans-georg Gadamer totally explained
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Hans-Georg Gadamer (;
February 11,
1900 –
March 13,
2002) was a
German philosopher of the continental tradition, best known for his 1960
magnum opus,
Truth and Method (
Wahrheit und Methode).
Life
Gadamer was born in
Marburg,
Hesse-Nassau, as the son of a pharmaceutical
chemist who later also served as the
rector of the
university there. Gadamer resisted his father's urging to take up the
natural sciences and grew more and more interested in the
humanities. He grew up and studied in
Breslau under
Richard Hönigswald, but soon moved back to Marburg to study with the
Neo-Kantian philosophers
Paul Natorp and
Nicolai Hartmann. He defended his
dissertation in 1922.
Shortly thereafter, Gadamer visited
Freiburg and began studying with
Martin Heidegger, who was then a promising young scholar who hadn't yet received a professorship. He thus became one of a group of students such as
Leo Strauss,
Karl Löwith, and
Hannah Arendt. He and Heidegger became close, and when Heidegger received a position at
Marburg, Gadamer followed him there. It was Heidegger's influence that gave Gadamer's thought its distinctive cast and led him away from the earlier neo-Kantian influences of Natorp and Hartmann.
Gadamer
habilitated in 1929 and spent most of the early 1930s lecturing in Marburg. Unlike Heidegger, Gadamer was strongly anti-
Nazi, although he wasn't politically active during the
Third Reich. He didn't receive a paid position during the Nazi years and never entered the Party; only towards the end of the War did he receive an appointment at
Leipzig. In 1946, he was found by the American occupation forces to be untainted by Nazism and named rector of the university. Communist East Germany was no more to Gadamer's liking than the Third Reich, and he left for West Germany, accepting first a position in
Frankfurt am Main and then the succession of
Karl Jaspers in
Heidelberg in 1949. He remained in this position, as emeritus, until his death in 2002 at the age of 102.
It was during this time that he completed his
magnum opus Truth and Method (in 1960) and engaged in his famous debate with
Jürgen Habermas over the possibility of transcending history and culture in order to find a truly objective position from which to criticize society. The debate was inconclusive, but marked the beginning of warm relations between the two men. It was Gadamer who secured Habermas's first professorship in
Heidelberg. Another attempt to engage
Jacques Derrida proved less enlightening because the two thinkers had so little in common. After Gadamer's death, Derrida called their failure to find common ground one of the worst debacles of his life and expressed, in the main obituary for Gadamer, his great personal and philosophical respect.
In 1968, he invited
Tomonobu Imamichi for lectures at Heidelberg, but their relationship became very cool after Imamichi pointed out that
Heidegger had taken his concept of
Dasein out of
Okakura Kakuzo's concept of
das-in-dem-Welt-sein (to be in the being of the world) expressed in
The Book of Tea, which Imamichi's teacher had offered to Heidegger in 1919, after having followed lessons with him the year before. Imamichi and Gadamer renewed contact four years later during an international congress.
[
] Work
Gadamer's philosophical project, as explained in Truth and Method, was to elaborate on the concept of "philosophical hermeneutics", which Heidegger initiated but never dealt with at length. Gadamer's goal was to uncover the nature of human understanding. In the book Gadamer argued that "truth" and "method" were at odds with one another. He was critical of two approaches to the human sciences (Geisteswissenschaften). On the one hand, he was critical of modern approaches to humanities that modeled themselves on the natural sciences (and thus on rigorous scientific methods). On the other hand, he took issue with the traditional German approach to the humanities, represented for instance by Friedrich Schleiermacher and Wilhelm Dilthey, which believed that correctly interpreting a text meant recovering the original intention of the author who wrote it.
In contrast to both of these positions, Gadamer argued that people have a 'historically affected consciousness' (wirkungsgeschichtliches Bewußtsein) and that they're embedded in the particular history and culture that shaped them. Thus interpreting a text involves a Fusion of horizons where the scholar finds the ways that the text's history articulates with their own background. Truth and Method isn't meant to be a programmatic statement about a new 'hermeneutic' method of interpreting texts. Gadamer intended Truth and Method to be a description of what we always do when we interpret things (even if we don't know it): ‘My real concern was and is philosophic: not what we do or what we ought to do, but what happens to us over and above our wanting and doing’ (Truth and Method (2nd edn Sheed and Ward, London 1989) xxviii).
Truth and Method was published twice in English, and the revised edition is now considered authoritative. The German-language edition of Gadamer's Collected Works includes a volume in which Gadamer elaborates his argument and discusses the critical response to the book. Finally, Gadamer's essay on Celan (entitled "Who Am I and Who Are You?") is considered by many -- including Heidegger and Gadamer himself -- as a "second volume" or continuation of the argument in Truth and Method.
Gadamer also added philosophical substance to the notion of human health. In 'The Enigma of Health' Gadamer explored what it means to heal, as a patient and a provider. In this work the practice and art of medicine are thoroughly examined, as is the inevitability of any cure.
In addition to his work in hermeneutics, Gadamer is also well known for a long list of publications on Greek philosophy. Indeed, while Truth and Method became central to his later career, much of Gadamer's early life centered around studying the classics. His work on Plato, for instance, is considered by some to be as important as his work on hermeneutics.
Bibliography
Primary
- Philosophical Apprenticeships. By Hans-Georg Gadamer. MIT Press. 1985 (Gadamer's memoir)
- Truth and Method. By Hans-Georg Gadamer. 2nd rev. edition. trans. J. Weinsheimer and D.G.Marshall. New York: Crossroad, 1989. ISBN 978-0826476975 excerpt
- The Relevance of the Beautiful and Other Essays. by Hans-Georg Gadamer. trans. N. Walker. ed. R. Bernasconi, Cambridge: Cambridge University Press, 1986.
- Gadamer on Celan: ‘Who Am I and Who Are You?’ and Other Essays. By Hans-Georg Gadamer. trans. and ed. Richard Heinemann and Bruce Krajewski. Albany, NY: SUNY Press, 1997.
- Praise of Theory. By Hans-Georg Gadamer. trans. Chris Dawson. New Haven: Yale University Press, 1998.
- Heidegger's Ways. By Hans-Georg Gadamer. trans. John W. Stanley. New York, SUNY Press, 1994.
- Literature and Philosophy in Dialogue: Essays in German Literary Theory. By Hans-Georg Gadamer. trans. Robert H. Paslick. New York, SUNY Press, 1993.
Secondary
Dostal, Robert L. ed. The Cambridge Companion to Gadamer. Cambridge: Cambridge University Press, 2002.
Dunning, Stephen. Paradoxes in Interpretation in Kierkegaard in Post/Modernity. Indianapolis: Indiana University Press, 1995.
Code, Lorraine. ed. Feminist Interpretations of Hans-Georg Gadamer. University Park: Penn State Press, 2003.
Coltman, Robert. The Language of Hermeneutics: Gadamer and Heidegger in Dialogue. Albany: State University Press, 1998
Grondin, Jean. The Philosophy of Gadamer. trans. Kathryn Plant. New York: McGill-Queens University Press, 2002.
Grondin, Jean. Hans-Georg Gadamer: A Biography trans Joel Weinsheimer. New Haven: Yale University Press, 2004.
Malpas, Jeff, Ulrich Arnswald and Jens Kertscher (eds.). Gadamer's Century: Essays in Honour of Hans-Georg Gadamer. Cambridge, Mass.: MIT Press, 2002.
Weinsheimer, Joel. Gadamer's Hermeneutics: A Reading of "Truth and Method". New Haven: Yale University Press, 1985.
Wright, Kathleen ed. Festivals of Interpretation: Essays on Hans-Georg Gadamer's Work. Albany, NY: SUNY Press, 1990.Further Information
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