"Zugl.: Bochum, Univ., Diss., 2007"--T.p. verso. / Includes bibliographical references (p. [231]-249).

Le présent travail a pour but d’élucider, sous le nom de « figures de la temporalité », les modalités du temps telles qu’elles se présentent dans l’herméneutique de Gadamer. Notre point de départ réside dans l’idée que la compréhension est événement, et qu’en elle quelque chose du passé vient « parler » au présent, par-delà toute distance temporelle. Liée à la structure événementielle de l’expérience du comprendre, la thématique du temps s’impose à chaque grand axe de la pensée gadamérienne, que ce soit l’ontologie de l’œuvre d’art, le rapport à la tradition ou la constitution langagière et dialogique de notre être-au-monde.Pour expliciter la participation du temps aux structures essentielles de l’expérience herméneutique, nous revisitons trois sphères fondamentales de celle-ci, mises en lumière par Gadamer dans Vérité et méthode. Nous commençons par l’analyse de la temporalité éminente de l’œuvre d’art en tant qu’elle fait apparaître la problématique de l’interprétation temporelle du sens. Nous l’élargissons ensuite à la totalité de l’expérience herméneutique, en l’interrogeant à partir des notions de présence et d’historicité. Ce qui nous conduit enfin à mettre en lumière l’inachèvement constitutif de l’expérience du sens, saisie dans son essence dialogale. Le temps représente pour nous moins un objet de recherche qu’une grille de lecture, permettant de mettre au jour le caractère temporel et historique de l’être du sens et la finitude de l’expérience du comprendre. Nous espérons montrer, par notre recherche, que le dégagement de la question du temps chez Gadamer pourrait fournir un élément essentiel à la compréhension de l’ensemble de sa pensée et contribuer à l’éclaircissement du concept herméneutique de vérité. / The present work aims, under the name of “figures of temporality”, to elucidate the modalities of time as they appear in Gadamer’s hermeneutics. Our point of departure lies in the idea that understanding is an event, and that something of the past in it comes to “speak” to the present, beyond any temporal distance. The theme of time is linked to the event structure of the experience of understanding and is presented in each major axis of Gadamerian thought, such as the ontology of the work of art, the relationship to tradition or the linguistic and dialogical constitution of our being-in-the-world.To explain the participation of time in the essential structures of hermeneutical experience, we revisit its three fundamental spheres, highlighted by Gadamer in Truth and Method. We begin with the analysis of the eminent temporality of the work of art insofar as it reveals the problematic of the temporal interpretation of meaning. Then we extend it to the totality of the hermeneutical experience, by questioning it through the notions of presence and historicity. It leads us finally to show the unclosed character of the experience of meaning, grasped in its dialogical essence. Here time is less a research object than a grid of reading, making it possible to reveal the temporal and historical character of the being of meaning and the finitude of the experience of understanding. Our research is intended to show that the emergence of the question of time in Gadamer could provide an essential element for the comprehension of his entire thought and contribute to the clarification of the hermeneutical concept of truth.

[pt] O conceito de jogo desenvolvido pelo filósofo Hans-Georg Gadamer (1900 – 2002) constitui uma tentativa de pensar o conhecimento em bases diferentes àquelas estabelecidas pela ciência moderna de raiz kantiana. A concepção de conhecimento desenvolvida por Gadamer parte da hermenêutica da facticidade que fora proposta por Martin Heidegger no primeiro quarto do século XX, e resgata a fundamental experiência da arte como acontecer da existência. O jogo, centro da Hermenêutica filosófica gadameriana, descobre as aporias e as limitações que decorrem do tratamento diferenciado do conhecimento e da produção/apreciação artística. Através de uma reconsideração da tradição do pensamento científico e estético, explora novos parâmetros para pensar a verdade da ciência e da arte, que deixam de concentrar-se em critérios metodológicos. O jogo, enquanto estrutura da compreensão, permite ver que ao desfazer a estreita relação entre verdade e método, convém às humanidades partir de uma concepção ontológica da compreensão para melhor aproximar-se do seu objeto. / [en] The concept of play, developed by the philosopher Hans-Georg Gadamer (1900 – 2002), constitutes an attempt to consider knowledge from basis different than those established by modern sciences stemming in kantian theory. The conception of knowledge thus developed by Gadamer, originates in Martin Heidegger s hermeneutics of facticity, which he proposed in the first quarter of the XXth century, and recovers the fundamental experience of art as the primary fact of existence. Play, the centre of Gadamer s philosophical hermeneutics unveils the aporia and limitations which come as a result of treating knowledge and artistic production/appreciation as differential standards. In reconsidering the tradition of scientific and aesthetic thinking, Gadamer explores new parameters to think truth within science and art, which no longer concentrate on methodological criteria. Play, posited as the structure of understanding, allows us to see how once the tight relationship between truth and method is undone, humanities are best suited with an ontological conception of understanding, so as to approach their object more accurately.

Thesis (PhD)--University of Stellenbosch, 2001. / ENGLISH ABSTRACT: Gadamer's hermeneutical philosophy is an enlightenment of consciousness that intends to correct a false consciousness concerning the power of reason and methods. His concept of the Wirkungsgeschichte presents his hermeneutical philosophy in a nutshell and demonstrates that understanding is more being (Sein) than consciousness (Bewuïstseins. The Wirkungsgeschichte is constituted by three perspectives on the understanding of meaning from three different regions that escape the controlling procedures of method. The first is the experience of art where the concept of play functions as model; the second is the experience of tradition where the concept of dialogue functions as model; the third is the experience of speaking where the concept of translation functions as model. These three perspectives on understanding of meaning together constitute the concept of the Wirkungsgeschichte and their relation is like three concentric circles with the art perspective as the inner circle. The Wirkungsgeschichte transcends the subject-object dichotomy and demonstrates the understanding of meaning as a single event. It is here where Gadamer's concepts of hermeneutics and truth crystallize. Gadamer's concept of truth is not truth as mirror in the way in which it functions in science as the correspondence of correct judgment and reality. The kind of truth he is concerned with, is truth as claim awareness (Angesprochenheity or truth as rock that carries and orientates us. One reaches truth as mirror only approximately and only after methodical procedures; while truth as rock is something that carries us, it is the claim awareness that constantly accompanies us and sweeps us along since we participate in it all the time. Hermeneutics that reflects on understanding is, according to Gadamer, part of Practical Philosophy because understanding, like Aristotle's concept of phronesis, is orientated on the general that must become concrete in the particular. Understanding is, like phronesis, not theoretical, but practical; the conclusion of understanding is also not a theoretical judgment, but a decision on orientation and action as part of the ongoing dialogue that we are. Phronesis as the concretization of the Wirkungsgeschichte functions also fruitfully in Gadamer's response to criticism from the perspectives of text interpretation, theory of science and critique of ideology. The contribution of this dissertation, is to place Gadamer's claim to universality in perspective and typify his one-sidedness as a prophetic appeal. Gadamer does not provide a new method, nor rejects methodical procedures; he simply demonstrates what happens before and while we approach reality methodically. His hermeneutical philosophy is an enlightenment of consciousness which he typifies as part of the Third Enlightenment. As Third Enlightenment his Wirkungsgeschichtliche BewuDtsein helps to ask critical questions to science, and especially to technocracy. In this way Gadamer's hermeneutics becomes Practical Philosophy and the Wirkungsgeschichte is concretized in phronesis as the prudent and sensible concern with life in its striving to deepen humaneness. / AFRIKAANSE OPSOMMING: Gadamer se hermeneutiese filosofie is bedoel as 'n bewussynsverheldering waarby 'n valse bewussyn oor die mag van die rede en metodes gekorrigeer word. Sy begrip van Wirkungsgeschichte vat sy hermeneneutiese filosofie in 'n neutedop saam en toon aan dat verstaan meer syn as bewussyn is. Die Wirkungsgeschichte word gekonstitueer uit drie perspektiewe op die verstaan van sin vanuit drie onderskeie gebiede wat die kontrole van metodes ontglip. Die eerste is die ervaring van kuns waar die begrip spel as model funksioneer; die tweede is die ervaring van die tradisie waar die begrip gesprek as model funksioneer; die derde is die ervaring van spreke waar die begrip van vertaling as model funksioneer. Al drie perspektiewe op verstaan van sin konstitueer gesamentlik die begrip Wirkungsgeschichte en hulle verhouding is soos drie konsentriese sirkels waar die kunsperspektief die binneste sirkel vorm. Die Wirkungsgeschichte deurbreek die subjek-objek diehotomie en toon die verstaan van sin as 'n eenheidsgebeurtenis. Hieruit kristalliseer Gadamer se begrippe van hermeneutiek en waarheid. Die begrip waarheid by Gadamer is nie waarheid as spieël soos dit funksioneer in die wetenskappe as die ooreenstemming tussen die juiste uitspraak en die ding nie. Die soort waarheid waaroor hy dit het is waarheid as aangesprokenheid of waarheid as rots wat jou dra en oriënteer. Waarheid as spieël bereik jy eers min of meer en voorlopig na metodiese prosedures; waarheid as rots is dit wat jou dra, dit is die aangesprokenheid wat jou voortdurend begelei en meesleur en waaraan jy van meet af aan deel het. Hermeneutiek wat nadink oor verstaan is vir Gadamer deel van die Praktiese Filosofie aangesien verstaan, soos Aristoteles se begrip van phronesis, gerig is op 'n algemene saak wat in die besondere situasie gekonkretiseer moet word. Verstaan is, net soos phronesis, nie 'n teoretiese aangeleentheid nie, maar prakties; die slotsom van verstaan is ook nie 'n teoretiese uitspraak nie, maar 'n besluit tot oriëntering en handeling te midde van die voortgaande gesprek wat ons is. Phronesis as die konkretisering van die Wirkungsgeschichte funksioneer dan ook vrugbaar in Gadamer se reaksie op die kritiek vanuit teksinterpretasie, wetenskapsteorie en ideologiekritiek. Die bydrae wat hierdie proefskrif lewer, is om Gadamer se universele aanspraak in perspektief te plaas en sy eensydigheid as 'n profetiese appél te tipeer. Gadamer poog nie om 'n nuwe metode tot stand te bring of om die metodiese benadering af te wys nie, hy probeer ons bloot bewus maak van wat gebeur vóór en wanneer ons die werklikheid metodies benader. Sy hermeneutiese filosofie is 'n bewussynsverheldering wat hyself tipeer as deel van die Derde Aufklárung. As Derde Aufklarung wil sy Wirkungsgeschichtliche Bewusstsein help om kritiese vrae aan die wetenskap, en veral aan die tegnokrasie, te stel. In hierdie sin gaan Gadamer se hermeneutiek oor in Praktiese Filosofie en vind die Wirkungsgeschichte sy konkretisering in die begrip van phronesis as die verstandige omgaan met die lewe ter wille van groter menslikheid.

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A thesis submitted to the Faculty of Humanities, University of the Witwatersrand, in fulfilment of the requirements for the degree of Master of Arts, Johannesburg, 2017 / Hans-Georg Gadamer’s philosophical hermeneutics has been ascribed a conservative position in relation to textual interpretation. I wish to explore what effect radical texts (texts which challenge Gadamer’s definitions of textuality) have upon philosophical hermeneutics. I chose to work with Watt by Samuel Beckett and Naked Lunch by William S. Burroughs because both texts challenge assumptions surrounding meaning and understanding, two key facets of philosophical hermeneutics. Both novels illustrate the effect of fragmented historical horizons upon the interpretative process. This observation is accessible through Gadamer’s descriptive theory and allows the interpretation of both Watt and Naked Lunch to engage with the meta-hermeneutic concerns in both avant-garde texts. The close-reading of both novels will illustrate how they challenge Gadamer’s notion of play between horizons, and I will show this to be productive for both interpretative understanding as well as responding to Gadamer’s critics. It is my contention that Gadamer’s theoretical description offers a unique way to read Watt and Naked Lunch but crucially, philosophical hermeneutics is indelibly changed by an interaction with these two novels. / XL2018

El trabajo que presentamos tiene fundamentalmente como objetivo exponer las problemáticas de la historicidad y la finitud tal como éstas se plantean en el pensamiento filosófico de Hans-Georg Gadamer. Dichas problemáticas serán abordadas a lo largo de los dos primeros capítulos de la tesis en su articulación esencial y en la tercera parte mostraremos su conexión con el tema de la lingüisticidad de la existencia / Tesis

La presente investigación tiene como objetivo principal mostrar que los conceptos hermenéuticos de comprensión y lenguaje que fundamentan la hermenéutica filosófica de Hans-Georg Gadamer tienen consecuencias sustanciales y poco reconocidas en el ámbito de la filosofía práctica. Dichas consecuencias nos permitirán mostrar, además, que hay una reflexión ética y política en el pensamiento gadameriano, que tiene su origen en su obra principal Verdad y método. Fundamentos para una hermenéutica filosófica (1960) y que sigue desarrollándose hasta su obra tardía. Al respecto, debemos considerar que realizaremos nuestra investigación teniendo como referente principal esta obra capital de Gadamer. No obstante, haremos referencia también a diversos artículos, ensayos y conferencias sobre filosofía práctica que Gadamer escribió hasta 40 años después de VM, pues aquellos dan continuidad o esclarecen los conceptos propios de su pensamiento hermenéutico, y por tanto, nos ayudarán a matizar nuestro planteamiento sobre la relación entre la hermenéutica y la filosofía práctica. / Tesis

Le rapport de la philosophie de Gadamer avec celle de Heidegger à ses différentes périodes constitue un des sujets les plus emblématiques et problématiques de l’herméneutique. Gadamer reprend dans son œuvre des aspects fondamentaux de l’incessant questionnement heideggérien sur le sens de l’être, l’historicité humaine, le rôle du langage et le rapport herméneutique qui détermine l’existence. En même temps, il critique le rejet heideggérien de l’humanisme et de la tradition métaphysique, la place occupée par l’altérité dans l’ensemble de sa pensée et la façon dont il conçoit la tâche fondamentale de la philosophie. Cette relation si complexe entre les deux auteurs est interprétée comme un dialogue dans lequel les convergences et les divergences se déroulent autour d’un seul sujet fondamental, le problème de l’être et du sens, dont le développement implique un élargissement des concepts de connaissance et de vérité, ainsi qu’une reformulation du rapport traditionnel entre être humain, monde et langage. L’analyse du sens herméneutique de la pensée de Heidegger sur le langage et de la thèse de Gadamer sur l’être montre le rapport essentiel dans lequel se trouve, malgré leurs différences, la philosophie de ces deux auteurs. / One of the most relevant and problematic questions in the area of hermeneutics is the relationship of Gadamer’s thought with Heidegger’s thought during each of the different periods of development of the former. Gadamer introduced into his work several elements of Heidegger’s continuous questioning about the sense of being, human being’s historicity, language’s role, and the hermeneutic relation where existence takes place. Nonetheless, Gadamer severely criticizes Heidegger’s rejection of humanism and Western metaphysical tradition, Heidegger’s way of conceiving the task of philosophy and the role recognized to the other in his thought. This complex relation between the two authors is interpreted as a dialogue, where their agreements and disagreements revolve around the fundamental problem of being and sense. In both cases, its development supposes broadening the concepts of knowledge and truth, as well as remaking the traditional way of understanding the relation between man, language, and world. The analysis of both the hermeneutic scope of Heidegger’s later philosophy, and the explicit development of Gadamer’s thesis about being, shows the special relation in which their philosophical proposals are.