Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Thus Gadamer, in his quest for the fundamental traits for a hermeneutic theory, starts it not by a logic of language but by the ontological (universal) structure of the hermeneutic circle, for it is important that he who wants to understand does not indulge in causality (whenever Closed) from his own previous opinions and ignore the opinion of the text, rather he must be willing to let the text say something for himself.

It is a process, therefore a process of opening the spirit, to listen carefully to the text, something that a conscientiously formed hermeneutically has as a receptive discipline, from the beginning, to the alterity of the text in order to “differentiate the true prejudices under which We understand, of the false, under which we are mistaken. ” (1997, p. 42).

But how does this consciousness form from the historical point of view? The historical understanding, it is not from contemporary standards and prejudices that we will understand it, this is the tie of dialogue, but from the horizon of which tradition speaks, otherwise we will be subject to misunderstanding with respect to the meaning Of its contents, that is why dogmatic texts said without reference, or as simple quotations from authors, are not dialogical.

A text only becomes a speaker, thanks to the questions that one can address to him, usually absent in the false dialogue, in it there is no interpretation, no understanding, that does not answer certain questions that crave for questioning, after all one knows of the own philosophy, That the question is more important than the answer, we would say that because of it one begins a fusion of horizons, which can often take time, but never skip it, ignore it or even suppress it to avoid confrontation and questioning.

Thus, understanding is always the continuation of a conversation already begun before us, and that we assume and modify, by means of new discoveries of meaning, the perspectives of meaning that have been transmitted to us.

Here, at this moment, there is an understanding as a historical-effectual concretion (study of the interpretations produced by an epoch) of the dialectic between question and answer, that is, comprehension as conversation.

In this sense, it seems to be a hermeneutical requirement that we have to put ourselves in the place of the other, that is, to move to its situation, to become aware of its otherness, to be able to understand it.

In the development of his ideas, Gadamer will incorporate the problem of application which he understands is contained in every understanding as a fundamental question of hermeneutics.

GADAMER, Hans-Georg. Verdade e Metodo (Truth and Method). Brazil: Petrópolis, RJ: Vozes