215
not a "methodological" circle, but describes an element of the ontological
structure of understanding"
1k, p. 404
. Hence follows the hermeneutical
implication of "fore-conception of completeness" concerning meaning, "that
only what really constitutes a unity of meaning is intelligible"
1l, p. 404
.
Completeness guides understanding. In terms of content, understanding itself
explicates three points:
1. understanding the nature of things,
2. understanding and discarding other’s opinion,
3. agreeing on and establishing the truth.
This mechanism classifies the hermeneutic rules.
Firstly, there comes fore-conception. It is derived from experience
("having-to-do") with the thing. It determines the unity of meaning. It also
determines call the "fore-conception of completeness".
Secondly, there is the sense of belonging. It is derived from tradition
and is fulfilled through the commonality of prejudices.
The starting position of hermeneutics is: the understander is related to
the essence of the subject matter, the essence of the subject matter comes
through inheritance, inheritance comes from tradition, hence the understander
attains unity with tradition.
A faculty of the hermeneutical conscious: inability to relate to the
essence of the subject matter through unquestioned singleness - this
singleness characterizes the continuity of tradition.
The implication, Gadamer’s conclusion: "Hermeneutic work is based
on a polarity of familiarity and strangeness […] It is in the play between the
traditionary text's strangeness and familiarity to us, between being a
historically intended, distanced object and belonging to a tradition.
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