Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Diffuse theories and semi-theories, the latter for the most part, I call semi-theory not one that is incapable of hermeneutics not to fall in tautological error, one that is able to interpret a theory the closest to what the author wanted to say.

Semi-theory is simply the reading part of a theory making a cut by peripheral aspects and disregarding plants, for example, a reading of Hegel from only the Phenomenology of Spirit without the elements (or principles) of Philosophy of Law, as not form a whole, or ignoring an important part of their work in Science and Logic (1812-1816) and Encyclopedia of Philosophical Sciences (1817-1830).

Hermeneutics was referring in classic interpretation of the Bible, it may seem that this is why the philosophical hermeneutics, which began in Heidegger and based on Gadamer, has sought in Scheliermacher, biblical hermeneutics, which stated that: “The feeling of immortality and faith immortality founded on the “union of the immortality of the essence of God with human nature in the person of Christ.”

This would seem an opportunistic link between religion and philosophy, but not exactly, although the link exists, but the fact that for Scheleiermacher religion is man’s relationship with the Totality (the Whole), and the All also relate with metaphysics and morality, the interpretation of non-biblical texts can also be made in this relationship with the whole.

The Scheleiermacher purposes are universal, and that he can speak of a universal hermeneutics that was supposed above particular hermeneutical: the Bible, the law and social sciences; thus: “I assume that the misunderstanding is a usual result (Scheleiermacher, 2005, p. 22), aims to” understand the statement at the beginning as well as your actor, and then better than he “(Scheliermacher, 2005: . 23) and it “depends on the talent for language and a talent for the knowledge of individuals (Scheleiermacher, 2005, p. 11).

Better understand the author to explicating what is unconscious in the author’s creation process, which takes place both the objective position on the subjective in their speech or writing objectively learning the language as the author possessed, and subjectively learning about life and contextual conditions of the author’s life.

Scheleiermacher point out that there are two kinds of talents that are rarely found in one person: the grammatical accuracy and possibilities of expression, for example, the use of analogies and metaphors.

We can now ask whether it is possible for an interpreter to reconstruct the author’s creative process, he must first find out the process that led the author and with the creative process is a unit, and to discuss the interpretation identify the divination process and comparative leading the author of a given text.

Understand the divination process as one that “in us, so to speak, we become the other person and try to understand the individual element directly (Schileimacher, 2005, p. 92).

Scheleimacher, F. Hermeneutica e crítica. Vol 1.  Brazil, Ijuí: Unijuí, 205.

If you have to define “hermeneutics” in simple terms, I would say that is an interpretation of fact, the word interpretation is more common in Portuguese that hermeneutics, being linked to correction biblical interpretation made by Schleiermacher (1768-1834), as he intended to be the first to unify the various hermeneutical theories of specific disciplines in a universal hermeneutics.

For Schleiermacher, hermeneutics is the art of understanding the spoken and written language, and it assumes that misinterpretations occur constantly, and since writing is connected to the author’s language, he made a division into two parts: a grammatical interpretation which deals with the semantic and syntactic comprehension of language, and the technical or psychological interpretation that deals with the thinking of the author, as he developed his thoughts.

It was a decisive influence on the thinking of Hans-Georg Gadamer, and the second also on hermeneutics Wilhelm Dilthey (1833-1911) scholar Schleiermacher, but whose central project was to create a unique methodology for the human sciences, as the method of so called “natural science” is not appropriate for the humanities.

Martin Heidegger (1889-1976) combines the phenomenological research method of Husserl with aspects of the theory of understanding Dilthey’s life, besides the influences mentioned in previous posts (Plato, Aristotle, Leibniz and Eckhard Master) also want to point out now, once seen the importance of Hegel, outside the sphere of reason, Sφren Kierkegaard and Friedrich Nietzsche, Heidegger will say we have stated that we need to know the meaning of being, and particularly of being human beings before discussing our understanding of the entities.

A careful description of what human beings are in real life, does not allow an idealistic project or a materialistic consumerist or even cut, it is to know what we as self-interpretive understanding that we have of our trip.

The hermeneutics of the project is abandoned in Being and Time, but the hermeneutic circle which Hans-Georg Gadamer (1900-2002), which says provocatively that Heidegger’s hermeneutics has understanding of previous structures, which are “prejudices” but we then think that there are also positive prejudices that lead to correct interpretation.

The hermeneutic understanding occurs when the text of the last horizon with the horizon this one who interprets and understands merge, it is the horizon now expanded interpreter is in germ in Heidegger, Gadamer in method.

Sorry, this entry is only available in Brazilian Portuguese.

Deepening of Heidegger in the classical antiquity, Plato and Aristotle, the scholastic Augustine of St. Thomas, and the reading of Kant, Hegel and even idolized her master Husserl, was the German academy of the 1950s, at the end of the 2nd. World War II, “get fully way and not retain anything of what until then was shown as valid” (Gadamer, p. 306), and this happened “in that Heidegger accept the Aristotelian critique of good idea and turned to fruitfully, particularly stressing the Aristotelian concept of analogy “(Gadamer, p. 307).

Do not do this without the necessary historical update on the issue of historical consciousness introduced by Hegel, where “the Hegelian conception of history of philosophy he was already quite like philosophy, as a separate part within the philosophy of history, which sought to demonstrate in turn the presence of reason also in history (Gadamer, 399).

Ontological resumption of Heidegger, should resume the language of metaphysics as a question, and in a way confused with Hegel asks so Gadamer, “will be the new radicalism with which Heidegger aroused the oldest philosophy of questions for a new present to conclusive figure of Western metaphysics …? or will that was the circle of reflection philosophy that paralyzed all hope of freedom and liberation and forced Heidegger’s thought to take over your life? “(Gadamer, p. 307).

It should be as answers Gadamer, on the one hand share with Hegel the host of the story at the very point of philosophical departure, and other “secret dialectic and not unraveled, which is embedded in all the essential statements of Heidegger” (Gadamer, p . 308).

In the thought of temporal Heidegger the man, he “seems to claim for himself a genuine historical self-consciousness, yes, even a self escotologicamente* marked” (Gadamer, p. 308).

The second critical issue, pointed out by Gadamer in the work of Heidegger, it is what is called as “being” and seeks to interpret the tautology of being that is immediate mediation, which according to Gadamer would be a “second immediacy concealed” (Gadamer, p. 309)

But the central question that refers to the subject of the metaphysical language, is to resume the Aristotelian question of Leibniz and Schelling, “because there’s before the one and not before anything?” “What is the being of beings” remaking it as a matter fundamental for the current ontological existentialism.

Gadamer, H. G. Hegel, Husserl, Heidegger. Petrópolis, RJ: Vozes 2012. (Brazilian edition)

* Eschatological – what is the ultimate end of humanity, or what you have as the ultimate in self-awareness as intended Heidegger.