Ontological difference and hermeneutic circle
21
Mar
Before the concept developed by Hans
George Gadamer, dialogue in Heidegger’s hermeneutic circle seemed to be built on idealist foundations, although it was not exactly this, as knowledge in hermeneutics does not occur through the revelation of the object to the subject, as was seen by Kant, nor is it a mere projection of the object onto the object, it is in fact an “appearance” in dogmatic basis.
Subject and object have their own horizons, the ontological difference explains them, although both are endowed with historicity, the ontic reality as explained in previous posts has a logical truth, in it there is a critique and overcoming of Husserl’s subjectivist (objectivist) phenomenology of transcendental, so idealism has already been overcome there.
Thus, Heidegger’s fundamental ontology gained prominence in the question of the meaning of being is posed as a privileged question, so the being of beings does not “is” in itself another being (Heidegger, 2002, p. 32), like Dasein ( being-there, pre-sentence) is the privileged being that understands being and has access to beings, it is part and essential condition of the human being.
Said by Heidegger: “this being that each of us is and that, among others, has in its being the possibility of questioning, we designate it with the term pre-sense.” (Heidegger, 2002, p. 33), but it is not subjective in the sense of being (entity), this Subject and object have their own horizons, the ontological difference explains them, although both are endowed with historicity, the ontic reality as explained in previous posts has a logical truth, in it there is a critique and overcoming of Husserl’s subjectivist (objectivist) phenomenology of transcendental, so idealism has already been overcome there.
Thus, Heidegger’s fundamental ontology gained prominence in the question of the meaning of being is posed as a privileged question, so the being of beings does not “is” in itself another being (Heidegger, 2002, p. 32), like Dasein ( being-there, pre-sentence) is the privileged being that understands being and has access to beings, it is part and essential condition of the human being.
Said by Heidegger: “this being that each of us is and that, among others, has in its being the possibility of questioning, we designate it with the term pre-sense.” (Heidegger, 2002, p. 33), but it is not subjective in the sense of being (entity), this The opening of being-there, that is, the being of this being-there is concern (cure, sorge), it is a light that gives clarity to presence, that is, that which makes it “open” and also “clear” For yourself.
It is the cure that founds every opening of the pre-sentence and the temporality that originally illuminates it. Heidegger states that only starting from the rooting of the pre-sentence in temporality is it possible to penetrate the existential possibility of the phenomenon, being-in-the-world, which, in the beginning from the analysis of presence, it became known as a fundamental constitution (HEIDEGGER, 2002, p. 150).
Gadamer, Hans-Georg. (2002) Truth and Method II: Complements and Index. Translated by Enio Paulo Giachini. Brazil, Petrópolis, 2002.
Heidegger, Martin. (2002) Being and Time: Part I, Translated by Marcia Sá Cavalcante Schuback. 12th ed. Brazil, Petrópolis: Vozes.
