Ma thèse montre la présence et le rôle de la métaphysique dans Vérité et méthode. Elle tente de démontrer que Gadamer s'inspire du néoplatonisme pour surmonter le subjectivisme de la modernité et propose une métaphysique à cette fin. Après avoir expliqué comment Gadamer se réapproprie l’héritage de la pensée grecque pour critiquer la modernité en situant son interprétation de Platon par rapport à celle de Heidegger, je montre que Gadamer s’approprie la conception de l’être de Plotin de façon telle qu’il peut s’y appuyer pour penser l’autoprésentation de l’être dans l’expérience herméneutique de la vérité. L’art va, pour ce faire, redevenir sous la conduite du néoplatonisme source de vérité. Gadamer redonne en effet une dignité ontologique à l’art grâce à la notion d’émanation, notion qui permet de penser qu’il y a une présence réelle du représenté dans sa représentation, celle-ci émanant du représenté sans l’amoindrir, mais lui apportant au contraire un surcroît d’être. La notion d’émanation permet ensuite à Gadamer d’affirmer le lien indissoluble qui unit les mots aux choses. En effet, la doctrine du verbe intérieur de Thomas d’Aquin implique ce lien que Platon avait occulté en réduisant le langage, comme la logique, à n’être qu’un instrument de domination du réel. L’utilisation de la notion néoplatonicienne d’émanation permet donc de dépasser la philosophie grecque du logos et de mieux rendre compte de l’être de la langue. Je montre ensuite comment Gadamer radicalise sa pensée en affirmant que l’être qui peut être compris est langage, ce qui veut dire que l’être, comme chez Plotin, est autoprésentation de soi-même. Pour ce faire, Gadamer rattache l’être du langage à la métaphysique néoplatonicienne de la lumière. Les dernières pages de Vérité et méthode rappellent en effet que la splendeur du beau est manifestation de la vérité de l’être. On rattachera alors le concept de vérité herméneutique à ses origines métaphysiques. La vérité est une manifestation de l’être dont on ne peut avoir part que si on se laisse submerger par sa lumière. Loin d’être affaire de contrôle méthodique, l’expérience de la vérité exige de se laisser posséder par ce qui est à comprendre. Je démontre ainsi que Gadamer a découvert dans le néoplatonisme des éléments permettant de s’opposer à la dictature du sujet moderne, dictature qui doit être renversée, car elle masque le réel rapport de l’homme à la vérité en faisant abstraction de la finitude de son existence concrète. La critique du subjectivisme moderne sous la conduite du néoplatonisme ouvre ainsi le chemin vers une métaphysique de la finitude. / My thesis shows the presence and role of metaphysics in Truth and Method. It attempts to show that Gadamer builds upon Neoplatonism to overcome the subjectivism of modernity and offers a metaphysics in this regard. It explains how Gadamer reclaims the legacy of Greek thought to criticize modernity, placing his interpretation of Plato compared to that of Heidegger, I argue that Gadamer appropriates Plotinus’ concept of being in such a way that it may lean to think of self-presentation of being in the hermeneutic experience of truth. In that sense, art is going to be a source of truth under the leadership of Neoplatonism. Gadamer gives an ontological dignity to art through the concept of emanation, a concept which suggests that there is a real presence of the represented in its representation, the latter derived from the represented without weakening it, providing it instead with more being. The concept of emanation then gives Gadamer an opportunity to affirm the indissoluble bond that unites words and things. Thomas Aquinas’ doctrine of the inner word indeed implies the link that Plato had covered up by making language, like logic, a mere domination instrument of the real. The use of the Neoplatonic concept of emanation makes it possible to overcome the logos of Greek philosophy and to better account for the being of language. I then show how Gadamer radicalized his thinking as he says that the being that can be understood is language, which means that being, as in Plotinus, is self-presentation. To this end, Gadamer links the being of language to Neoplatonic metaphysics of light. The last pages of Truth and Method recall indeed that the splendor of beauty is an expression for the truth of being. The concept of hermeneutic truth is then connected to its metaphysical origins. Truth is a display for the being in which we can partake only if one gets overwhelmed by its light. Far from being a matter of methodical control, the experience of truth requires to be possessed by what must be understood. In this way, I demonstrate that Gadamer found in Neoplatonism elements to challenge the dictatorship of the modern subject, which must be reversed because it hides the real relationship of man with truth by ignoring the finitude of its concrete existence. The criticism of modern subjectivism led by Neoplatonism opens the way to a metaphysics of finitude.

Zugl.: Freiburg, Universiẗat, Diss., 2008.

Este trabalho tem como tema o estudo da subjetividade e o processo de formação do professor de alunos que apresentam deficiências. Pretendeu-se compreender os movimentos e percursos do processo de formação pessoal e profissional do sujeitoprofessor, bem como as produções de sentido que configuram a docência com alunos que apresentam diagnóstico de deficiência mental e/ou deficiência múltipla, associados ou não a transtornos psíquicos. Considerando que a subjetividade humana se caracteriza pela produção de sentidos, o presente estudo aponta para a compreensão dos sentidos subjetivos atribuídos às diferentes experiências vividas no contexto da docência com alunos com deficiências. Pretendeu-se compreender, os efeitos de sentidos que possibilitam avançar no entendimento sobre o complexo campo da formação docente, tendo em vista a Educação Inclusiva. A pesquisa valeu-se da abordagem da Narrativa – Histórias de Vida de duas professoras da rede pública estadual de ensino de Porto Alegre, com larga experiência docente na Educação Especial, cujos percursos biográficos foram interpretados à luz da hermenêutica filosófica de Hans-Georg Gadamer. Buscou-se compreender os horizontes discursivos que constituem o ser professor de alunos com deficiências e, assim, as histórias de vida são compreendidas a partir de quatro eixos: o diálogo, a alteridade, a experiência e a construção de si mesmo. Estes buscam discutir os horizontes que demarcam e constituem o percurso formativo das professoras. Tornase possível pensar filosoficamente a formação do professor, buscando conferir um olhar/sentido singular ao conceito de formação, pois considera-se fundamental compreender como o sujeito-professor está construindo e configurando sua existência como professor de alunos com deficiências. Esta compreensão da docência como uma experiência de relação pode permitir a procura do saber-viver consigo mesmo e com o outro. / This paper has as main theme the study of subjectivity and the process of teacher’s education of students who have deficiencies. It was intended to understand the movements and paths of the process of personal and professional development of the subject-teacher, as well as the productions of senses that shape the teaching of students who have a diagnosis of "mental deficiency" and/or “multiple deficiencies”, associated or not to psychic disorders. Considering that the human subjectivity is characterized by the production of senses, this study points to the comprehension of subjective senses assigned to different lived experiences in the context of teaching students with deficiencies. It was intend to understand the effects on senses that can allow the progress in knowing the complex field of teacher’s education, leading to the Inclusive Education. The research has used the approach of Narrative – The Life Stories of two teachers working in the statewide public teaching system, in Porto Alegre, with extensive teaching experience in Special Education, whose biographies route were interpreted with inspiration of philosophical hermeneutics of Hans-Georg Gadamer. In a try to understand the discursive horizons that constitute the ‘being a teacher’ of students with deficiencies, the life stories aue understood by four main axes: the dialogue axis, the otherness axis, the experience axis and the building of themselves axis. These axes search for discuss the horizons that demarcate and constitute the formative path of the teachers. It becomes possible to think philosophically the teacher’s development, trying to give a unique look/meaning to the concept of formation, because it is considered fundamental to understand how the subject-teacher is building and configuring his\her existence as a teacher of students with deficiences. This understanding of teaching as an experience of relationship could allow the search for know-live with themselves and with others.

PEREIRA, Viviane Magalhães. Compreensão e tradição: a primazia do princípio da “História continuamente influente” na obra Verdade e método de Gadamer. 2012. 129f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2012. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-12T12:45:34Z No. of bitstreams: 1 2012-DIS-VMPEREIRA.pdf: 1027178 bytes, checksum: 20c2c0f552082ab9bf9fb167b4036c93 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-12T14:14:28Z (GMT) No. of bitstreams: 1 2012-DIS-VMPEREIRA.pdf: 1027178 bytes, checksum: 20c2c0f552082ab9bf9fb167b4036c93 (MD5) / Made available in DSpace on 2013-11-12T14:14:28Z (GMT). No. of bitstreams: 1 2012-DIS-VMPEREIRA.pdf: 1027178 bytes, checksum: 20c2c0f552082ab9bf9fb167b4036c93 (MD5) Previous issue date: 2012 / Hans-Georg Gadamer, na sua obra Verdade e Método (1960), pôs como questão central de suas reflexões a pergunta pelas condições de possibilidade de nossa compreensão. Na busca por uma possível resposta, ele tentou revelar um tipo de acontecimento que precede aquele comportamento científico, ainda hoje predominante, guiado pelo paradigma do método. Não se trata de negar a importância dos resultados das ciências empírico-analíticas, nem de buscar um novo método que contemple outras formas de experiência humana, que não seja a experiência científica. Trata-se, em todo caso, de reconhecer que existe uma verdade apesar do predomínio do modelo científico, a qual está relacionada à experiência compreensiva do homem. Isto é, está em questão uma práxis da vida que não pode ser refletida em sua completude por meio de uma lógica matemática, senão a partir de dentro da própria experiência, ou seja, implicando aquele que experimenta ao mesmo movimento da compreensão. Por isso, Gadamer tomou como base para as suas preocupações filosóficas a ontologia fundamental de Martin Heidegger. Todavia, diferente deste, no lugar de pensar a questão do sentido do Ser, Gadamer decidiu pôr como centro de suas preocupações teóricas a “tradição de linguagem”, ou seja, aquilo que, segundo ele, pode ser compreendido. Nesse trabalho refletiremos sobre o princípio da “história continuamente influente”, o qual, conforme nossa interpretação, sustenta todas as considerações de Gadamer na obra Verdade e Método acerca da questão da compreensão. Nossa proposta é mostrar, portanto, como a consciência da constante influência da história sobre a nossa compreensão revela-nos tanto o sentido da compreensão como as suas possibilidades dentro das diversas conexões históricas da tradição, isto é, os limites de nossas teorias. E essa é uma verdade que deve valer tanto para a Filosofia como para as ciências, se ambas tiverem como meta uma compreensão autêntica das coisas.

Este trabalho tem como tema o estudo da subjetividade e o processo de formação do professor de alunos que apresentam deficiências. Pretendeu-se compreender os movimentos e percursos do processo de formação pessoal e profissional do sujeitoprofessor, bem como as produções de sentido que configuram a docência com alunos que apresentam diagnóstico de deficiência mental e/ou deficiência múltipla, associados ou não a transtornos psíquicos. Considerando que a subjetividade humana se caracteriza pela produção de sentidos, o presente estudo aponta para a compreensão dos sentidos subjetivos atribuídos às diferentes experiências vividas no contexto da docência com alunos com deficiências. Pretendeu-se compreender, os efeitos de sentidos que possibilitam avançar no entendimento sobre o complexo campo da formação docente, tendo em vista a Educação Inclusiva. A pesquisa valeu-se da abordagem da Narrativa – Histórias de Vida de duas professoras da rede pública estadual de ensino de Porto Alegre, com larga experiência docente na Educação Especial, cujos percursos biográficos foram interpretados à luz da hermenêutica filosófica de Hans-Georg Gadamer. Buscou-se compreender os horizontes discursivos que constituem o ser professor de alunos com deficiências e, assim, as histórias de vida são compreendidas a partir de quatro eixos: o diálogo, a alteridade, a experiência e a construção de si mesmo. Estes buscam discutir os horizontes que demarcam e constituem o percurso formativo das professoras. Tornase possível pensar filosoficamente a formação do professor, buscando conferir um olhar/sentido singular ao conceito de formação, pois considera-se fundamental compreender como o sujeito-professor está construindo e configurando sua existência como professor de alunos com deficiências. Esta compreensão da docência como uma experiência de relação pode permitir a procura do saber-viver consigo mesmo e com o outro. / This paper has as main theme the study of subjectivity and the process of teacher’s education of students who have deficiencies. It was intended to understand the movements and paths of the process of personal and professional development of the subject-teacher, as well as the productions of senses that shape the teaching of students who have a diagnosis of "mental deficiency" and/or “multiple deficiencies”, associated or not to psychic disorders. Considering that the human subjectivity is characterized by the production of senses, this study points to the comprehension of subjective senses assigned to different lived experiences in the context of teaching students with deficiencies. It was intend to understand the effects on senses that can allow the progress in knowing the complex field of teacher’s education, leading to the Inclusive Education. The research has used the approach of Narrative – The Life Stories of two teachers working in the statewide public teaching system, in Porto Alegre, with extensive teaching experience in Special Education, whose biographies route were interpreted with inspiration of philosophical hermeneutics of Hans-Georg Gadamer. In a try to understand the discursive horizons that constitute the ‘being a teacher’ of students with deficiencies, the life stories aue understood by four main axes: the dialogue axis, the otherness axis, the experience axis and the building of themselves axis. These axes search for discuss the horizons that demarcate and constitute the formative path of the teachers. It becomes possible to think philosophically the teacher’s development, trying to give a unique look/meaning to the concept of formation, because it is considered fundamental to understand how the subject-teacher is building and configuring his\her existence as a teacher of students with deficiences. This understanding of teaching as an experience of relationship could allow the search for know-live with themselves and with others.

Este trabalho tem como tema o estudo da subjetividade e o processo de formação do professor de alunos que apresentam deficiências. Pretendeu-se compreender os movimentos e percursos do processo de formação pessoal e profissional do sujeitoprofessor, bem como as produções de sentido que configuram a docência com alunos que apresentam diagnóstico de deficiência mental e/ou deficiência múltipla, associados ou não a transtornos psíquicos. Considerando que a subjetividade humana se caracteriza pela produção de sentidos, o presente estudo aponta para a compreensão dos sentidos subjetivos atribuídos às diferentes experiências vividas no contexto da docência com alunos com deficiências. Pretendeu-se compreender, os efeitos de sentidos que possibilitam avançar no entendimento sobre o complexo campo da formação docente, tendo em vista a Educação Inclusiva. A pesquisa valeu-se da abordagem da Narrativa – Histórias de Vida de duas professoras da rede pública estadual de ensino de Porto Alegre, com larga experiência docente na Educação Especial, cujos percursos biográficos foram interpretados à luz da hermenêutica filosófica de Hans-Georg Gadamer. Buscou-se compreender os horizontes discursivos que constituem o ser professor de alunos com deficiências e, assim, as histórias de vida são compreendidas a partir de quatro eixos: o diálogo, a alteridade, a experiência e a construção de si mesmo. Estes buscam discutir os horizontes que demarcam e constituem o percurso formativo das professoras. Tornase possível pensar filosoficamente a formação do professor, buscando conferir um olhar/sentido singular ao conceito de formação, pois considera-se fundamental compreender como o sujeito-professor está construindo e configurando sua existência como professor de alunos com deficiências. Esta compreensão da docência como uma experiência de relação pode permitir a procura do saber-viver consigo mesmo e com o outro. / This paper has as main theme the study of subjectivity and the process of teacher’s education of students who have deficiencies. It was intended to understand the movements and paths of the process of personal and professional development of the subject-teacher, as well as the productions of senses that shape the teaching of students who have a diagnosis of "mental deficiency" and/or “multiple deficiencies”, associated or not to psychic disorders. Considering that the human subjectivity is characterized by the production of senses, this study points to the comprehension of subjective senses assigned to different lived experiences in the context of teaching students with deficiencies. It was intend to understand the effects on senses that can allow the progress in knowing the complex field of teacher’s education, leading to the Inclusive Education. The research has used the approach of Narrative – The Life Stories of two teachers working in the statewide public teaching system, in Porto Alegre, with extensive teaching experience in Special Education, whose biographies route were interpreted with inspiration of philosophical hermeneutics of Hans-Georg Gadamer. In a try to understand the discursive horizons that constitute the ‘being a teacher’ of students with deficiencies, the life stories aue understood by four main axes: the dialogue axis, the otherness axis, the experience axis and the building of themselves axis. These axes search for discuss the horizons that demarcate and constitute the formative path of the teachers. It becomes possible to think philosophically the teacher’s development, trying to give a unique look/meaning to the concept of formation, because it is considered fundamental to understand how the subject-teacher is building and configuring his\her existence as a teacher of students with deficiences. This understanding of teaching as an experience of relationship could allow the search for know-live with themselves and with others.

Public-meaning originalists contend that judges properly interpret the Constitution only when they discover and apply its “original public meaning”—how the public understood the Constitution at the time it was adopted. Public-meaning originalism is premised on the “fixation thesis”—the meaning of any constitutional text is fixed when it is adopted. Concerns of the present, therefore, cannot affect constitutional meaning. Public meaning originalists acknowledge that the search for the fixed original meaning is not always successful, but it is always ontologically “there” to be found, even if epistemologically we sometimes fail to find it. The fixation thesis underwrites the powerful rhetoric of fidelity originalists deploy against nonoriginalists. Originalists insist that judges who interpret the Constitution using nonoriginalist approaches are “making up” constitutional meaning. But if original public meaning does not exist in the past as a fact which present interpreters can objectively retrieve, public-meaning originalists are equally guilty of “making it up.” The public-meaning enterprise thus rises or falls with its ontological claim that original public meaning is a fact in the past which anyone from the present can recover and apply without altering its objective character. Most public-meaning originalists have ignored the philosophical hermeneutic thesis that any investigation of the past is also shaped by the perspective of the interpreter in the present; the meaning of any text is mutually constituted by past and present. In this view, meaning does not exist in the past as a fact, but is created by the very interpretive effort to find it. Only two public-meaning originalists have defended the fixation thesis against this critique. Keith Whittington rejected it outright in his early work, while Lawrence Solum recently argued its compatibility with fixation. Both arguments fail. “Fixed constitutional meaning” and the other purported objectivities in which public-meaning originalists wrap their theory are no less touched by interpretive subjectivity than the theories new originalists attack. Like all human inquiries into proper action in particular situations, constitutional interpretation is necessarily affected by particularities of the judge, the issue before her, and their relation to constitutional history and contemporary constitutional imperatives. None of this is subject to adjudication by a priori rule or objective method, as public-meaning originalists imagine.No one is “faithfully” interpreting the Constitution in the way public-meaning originalists imagine. Everyone is doing the same interpretive thing, trying to connect the exigencies of the present with a document more than two centuries in force. The fixation thesis is false.

Ma recherche a pour but de dresser le portrait de la filiation de Gadamer avec Heidegger concernant la notion d’événement dans Vérité et méthode. Au-delà d’une filiation stricte se dessine chez Gadamer une pensée autonome de l’événement qui prend celle de son maître comme point de départ, mais qui s’en distingue aussi fondamentalement. Cette autonomie dépasse le simple changement de terme que l’on peut remarquer entre les deux auteurs : Heidegger parle surtout de l’Ereignis, tandis que Gadamer emploie plus volontiers le terme de Geschehen. En effet, bien que la pensée de l’événement chez le maître et l’élève insiste sur l’importance de l’écoute et de la médiation dans le processus de l’événement, leurs pensées divergent quant à la participation du sujet particulier dans l’événement. Cette différence fondamentale entre le maître et l’élève s’explique, à mon avis, à partir de la possibilité ou de l’impossibilité de surmonter le langage de la métaphysique grecque par la pensée de la différence ontologique au sein de laquelle le Dasein humain se trouve toujours. Pour Heidegger, la pensée de l’Ereignis s’avère une tentative de penser par-delà le langage hérité de la métaphysique grecque qui empêcherait de penser l’être en tant que tel. Pour Gadamer, la pensée de l’événement demeure rivée à l’expérience du Dasein humain et à la compréhension particulière et située qu’il en a. La compréhension se déployant toujours à l’intérieur du médium qu’est le langage, il s’avère impossible de remonter en-deçà du travail immémorial de l’histoire et du langage afin de saisir l’être en tant que tel. Pour en arriver à cette conclusion, ma recherche se déploie en trois temps. D’abord, je caractérise sommairement l’Ereignis ainsi que la filiation de Gadamer avec Heidegger concernant la notion d’événement à l’aide des textes de Heidegger publiés avant Vérité et méthode (1960). Ensuite, j’analyse l’événement tel qu’il se présente dans Vérité et méthode. L’événement (Geschehen) n’étant pas conceptualisé pour lui-même dans l’œuvre, je procède indirectement en analysant les concepts clés des trois grandes parties de l’œuvre afin de le mettre en lumière. Finalement, je compare mes intuitions de base avec les résultats de l’analyse de Vérité et méthode afin d’établir les ressemblances ainsi que les différences entre le maître et l’élève. De là, je dresse le portrait de la filiation de Gadamer avec Heidegger concernant la notion d’événement. / My research aims at characterizing Gadamer’s filiation with Heidegger regarding the notion of event in Truth and Method. Beyond a strict filiation lies the autonomous thought of Gadamer which is inspired by his master’s but is also fundamentally distinct. This autonomy goes beyond a simple change of terminology: Heidegger speaks of the Ereignis whereas Gadamer prefers the term Geschehen. Indeed, even though the thought of the event of the master and the student both insist on the importance of listening and mediation within the process of the event, their respective thoughts diverge on the participation of the subject within the event. This fundamental difference between the master and the student can be explained by the possibility or the impossibility to go beyond the language of the Greek metaphysics by thinking the ontological difference in which the human Dasein is always in. For Heidegger, the thought of the Ereignis is an attempt at thinking Being in itself and at thinking beyond the language inherited by the Greek metaphysics which prevents this possibility. For Gadamer, the thought of the event remains attached to the experience of the human Dasein and the particular and situated understanding it has of it. Since understanding always happens within the medium of language, it is impossible to go beyond the immemorial work of history and language and seize Being in itself. To get there, my research follows three steps. First, I attempt to summarily characterize the Ereignis and the filiation of Gadamer with Heidegger regarding the notion of event by examining some of Heidegger’s works that were published before Truth and Method (1960). Second, I analyze the event as it presents itself in Truth and Method. Since the event (Geschehen) is not conceptualized for itself in this work, I proceed indirectly by analyzing the key notions of all three parts of the work in order to get a grasp of it. Finally, I compare my first intuitions with the results of the analysis of Truth and Method in order to establish the resemblances and the differences between the master and the student. From there, I characterize the filiation of Gadamer with Heidegger regarding the notion of event.

In the wake of the French Revolution and the failure of subsequent governments to enact humanistic reforms, Schiller observed in frustration that “a great moment has found a little people…” As we emerge from a once-in-a-century pandemic, navigating crisis after crisis amidst uncertainty and instability, it is easy to sympathize with Schiller’s frustrations. For parents and teachers, the pandemic and its effect on public education have been eye-opening, and present a clear call to action. We are currently in an important historical moment with both challenges and opportunity. For education theorists and policy makers, this moment calls for a rethinking and reimagining of our schools (and schooling), if not our entire educational paradigm. This is a moment that calls for a re-evaluation of contemporary education reform - a deeply flawed movement guided largely by assessment and accountability culture. Unfortunately, this moment has been met by characteristic smallness and a lack of imagination and dedication to our public commons and social infrastructure of which our schools are an integral component. It is not a reimagining to defund public education; and it is not a reimagining to transfer our current, inadequate curriculum (guided by a flawed neoliberal paradigm) onto a synchronous or asynchronous digital platform. This moment called for imagination, creativity, kindness and audacity, but instead we got a doubling down on efficiency, assessment, and a model of schooling closer to “educational accounting” than anything even remotely resembling a rich and broad humanistic education. The goal of this dissertation is in part to highlight an important concept that could broaden our thinking about contemporary education. That thing is play, not in a narrow, gamified sense but rather the robust rich conception paidia. In this dissertation, I argue we must re-engage with paidia in order to reclaim the ancient notion of paideia, or an ideal education in the broadest sense. This exploration of the serious play as the basis of education in the philosophical tradition begins with Plato, Aristotle, and others in Greek antiquity, and evolves through the thought of Kant, Schiller, Heidegger, Gadamer, Dewey, and others. Once we have traced this concept from its foundational discussion in Plato’s philosophical dialogues through German romanticism and into the 20th century and beyond, we can put this concept into conversation with contemporary schooling and the philosophical underpinnings of contemporary education reform. We also will look at how this idea of a broad, engaging education has been lost, what is at stake if we lose it permanently, and what paidia can offer our present age with respect to reimagining education for a post-pandemic 21st century. This discussion attempts to retrieve something important from the tradition of thinking about education more broadly - paideia - education not merely as a matter of utility, efficiency, or credentialing, but also as a matter of justice. This discussion will inform our understanding of education as a matter of justice and lifelong learning that encourages real fulfillment and has the potential to open structures and potentialities. We will demonstrate that the concept and history of paidia are relevant for reflecting on the impoverished education paradigm we have today, but it is also helpful in pointing the way towards a new paradigm.

Ce mémoire défend la nécessité de l’interdépendance entre la compréhension humaine et son appartenance à des traditions. Il entend présenter et défendre la position du philosophe allemand Hans-Georg Gadamer sur cette question, notamment celle qu’il adopte dans son oeuvre maîtresse Vérité et méthode. Gadamer y présente une herméneutique phénoménologique, à savoir une théorie décrivant comment l’expérience de l’interprétation est vécue par l’humain. Celle-ci se manifeste sous la forme d’un cercle herméneutique dans lequel la compréhension de l’individu se trouve reliée à son appartenance à des traditions, à la manière dont un tout unit ses parties. Notre premier chapitre explicitera la nature et les implications de cette relation de codépendance en la situant d’abord dans l'héritage herméneutique laissé par Heidegger, Dilthey et Schleiermacher. Il s’efforcera de décrire l’événement d’une compréhension humaine à partir de sa facticité, à savoir sa participation à une situation humaine plus vaste. Nous entendons ici la grande entreprise de transmission des savoirs qui caractérise la tradition. Notre deuxième chapitre se penchera sur l’importance de l’historicité de cette compréhension, c’est-à-dire l’influence que la finitude exerce sur la capacité humaine de comprendre l’immensité de l’histoire à laquelle il appartient. Nous défendrons l’idée que la tradition occupe un rôle de premier rang dans la production de ce savoir, en ce qu’elle permet d’assurer le niveau de certitude ou de vérité que recherchent les sciences humaines. Cette conception s’oppose à celle que récuse Gadamer, à savoir que la vérité de ces compréhensions dépendrait uniquement de leur conformité à une méthode qui en garantirait l’objectivité. Pour Gadamer, cet excès d’attention portée à la méthode mènerait l’humain à négliger la facette essentiellement dialogique du processus herméneutique, qui trouverait plutôt sa réalisation dans la fusion des horizons permise par l’appartenance à des traditions. Notre troisième et dernier chapitre synthétisera notre propos en présentant la compréhension comme un processus d’application. En nous inspirant de la pratique du droit, nous démontrerons comment la compréhension se veut le résultat d’une application adéquate de la sagesse des traditions passées aux exigences concrètes d’une situation présente particulière. / This thesis argues for the necessity of the interdependence between human understanding and belonging to traditions. It aims to defend the position of the German philosopher Hans-Georg Gadamer, particularly as it is articulated in his masterpiece Truth and Method. In this work, Gadamer presents a phenomenological hermeneutics, which is a theory that describes how the experience of interpretation is lived by humans. This experience takes the form of a hermeneutic circle in which the understanding of the individual is connected to its belonging to traditions, much like the way in which a whole unites its parts. Our first chapter will elucidate the nature and implications of this interdependent relationship by situating it within the hermeneutic legacy left by Heidegger, Dilthey, and Schleiermacher. It will strive to understand the event of human understanding in relation to its facticity, namely its participation in a broader human situation. Here, we refer to the great endeavor of knowledge transmission that characterizes tradition. Our second chapter will delve into the significance of the historicity of this understanding, which denotes the influence of finitude on the human capacity to comprehend the vastness of the history to which it belongs. We will argue that tradition occupies a prominent role in the production of this knowledge by ensuring the level of certainty or truth sought after by the humanities. This conception adopted by Gadamer opposes the idea that the truth of these understandings depends solely on their conformity to a certain method that would guarantee objectivity. For Gadamer, an excessive focus on method would lead humans to neglect the essentially dialogical facet of the hermeneutic process, which finds its realization in the fusion of horizons made possible by the belonging to traditions. Our third and final chapter aims to synthesize our argument by presenting understanding as a process of application. Drawing inspiration from legal practice, we will demonstrate how understanding is the result of the appropriate application of the wisdom of past traditions to the specific demands of a present situation.