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.
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:sun/oai:scholar.sun.ac.za:10019.1/52295 |
| Date | 12 1900 |
| Creators | Fouche, Henry Leon |
| Contributors | Van Niekerk, A. A., Stellenbosch University. Faculty of Arts and Social Sciences. Dept. of Philosophy. |
| Publisher | Stellenbosch : Stellenbosch University |
| Source Sets | South African National ETD Portal |
| Language | af_ZA |
| Detected Language | English |
| Type | Thesis |
| Format | ix, 300 p. |
| Rights | Stellenbosch University |
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