हंस-गेऑर्ग गादामर
गादामर के अनुसार, किसी पाठ या व्यक्ति को समझने का अर्थ है अपने क्षितिज को उनके क्षितिज से मिलने देना – हमारे पूर्वाग्रह बाधाएँ नहीं, प्रस्थान-बिंदु हैं।
पृष्ठभूमि
दार्शनिक व्याख्याशास्त्र: समझ प्रभाव-इतिहास के भीतर क्षितिजों का संगम है।
मुख्य विचार
- क्षितिजों का संगम
- प्रभाव-इतिहास (Wirkungsgeschichte)
- पूर्वाग्रह समझ की शर्त के रूप में
गुरु: मार्टिन हाइडेगर
शिष्य: जान्नी वात्तिमो
प्रभाव
जिनसे प्रभावित 6
प्लेटो
जिनसे प्रभावित ✓
From Platos dialektische Ethik (1931) on, Gadamer took the Platonic dialogue as model of understanding, making the logic of question and answer central to Truth and Method (1960). H.-G. Gadamer, Platos dialektische Ethik (1931); Wahrheit und Methode (1960); SEP “Hans-Georg Gadamer”
प्लेटो › 428–348 ईसा पूर्व
अरस्तू
जिनसे प्रभावित ✓
Gadamer took Aristotle’s practical wisdom (phronesis) as the model of hermeneutic application: understanding, like ethical knowledge, applies the general to a concrete situation (Truth and Method, 1960). H.-G. Gadamer, Wahrheit und Methode (1960), “Die hermeneutische Aktualität des Aristoteles”; Die Idee des Guten zwischen Plato und Aristoteles (1978); SEP “Hans-Georg Gadamer”
अरस्तू › 384–322 ईसा पूर्व
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनसे प्रभावित ✓
Gadamer took Hegel’s concept of experience and his mediation of past and present as models for understanding, while rejecting absolute knowledge (Truth and Method, 1960; Hegels Dialektik, 1971). H.-G. Gadamer, Wahrheit und Methode (1960); Hegels Dialektik. Fünf hermeneutische Studien (1971); SEP “Hans-Georg Gadamer”
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
एडमुंड हुसल
जिनसे प्रभावित ✓
Gadamer took over Husserl’s concepts of horizon and lifeworld, grounding understanding in a world always already shared rather than in a constituting consciousness (Truth and Method, 1960). H.-G. Gadamer, Wahrheit und Methode (1960); E. Husserl, Die Krisis der europäischen Wissenschaften (1936; 1954); SEP “Hans-Georg Gadamer”
एडमुंड हुसल › 1859–1938
योहान हाउज़िंगा
जिनसे प्रभावित
Gadamer drew on Huizinga’s Homo Ludens (1938) for play, which absorbs the players, as clue to the ontology of the artwork (Truth and Method, 1960). H.-G. Gadamer, Wahrheit und Methode (1960), “Spiel als Leitfaden der ontologischen Explikation”; J. Huizinga, Homo ludens (1938)
साक्ष्य: AI मसौदा
योहान हाउज़िंगा › 1872–1945
मार्टिन हाइडेगर जिनसे पढ़ा
जिनसे पढ़ा ✓
Gadamer met Heidegger in Freiburg in 1923, followed him to Marburg and in 1928 submitted his Habilitation thesis on Plato’s Philebus under Heidegger and Paul Friedländer (printed as Platos dialektische Ethik, 1931); Heidegger had the most enduring effect on his thought. SEP “Hans-Georg Gadamer”; J. Grondin, Hans-Georg Gadamer. Eine Biographie (1999)
साक्ष्य: Wikidata में भी · Wikidata
मार्टिन हाइडेगर › 1889–1976
जिन्हें प्रभावित किया 5
पॉल रिक्यूर
जिन्हें प्रभावित किया
Ricœur adopted Gadamer’s belonging to tradition and effective history but added a moment of distanciation and explanation, mediating between Gadamer and Habermas (‘Herméneutique et critique des idéologies’, 1973). P. Ricœur, “Herméneutique et critique des idéologies” (1973), in Du texte à l’action (1986); SEP “Paul Ricoeur”
साक्ष्य: InPhO में भी · InPhO
पॉल रिक्यूर › 1913–2005
राइनहार्ट कोसेलेक
जिन्हें प्रभावित किया
Koselleck, who heard Gadamer in Heidelberg from 1947, set a ‘Historik’ of pre-linguistic conditions of history beside Gadamer’s hermeneutics; Gadamer replied (‘Historik und Hermeneutik’, 1987). R. Koselleck, “Historik und Hermeneutik”, in R. Koselleck and H.-G. Gadamer, Hermeneutik und Historik (Sitzungsberichte der Heidelberger Akademie der Wissenschaften, 1987); repr. in Zeitschichten (2000)
साक्ष्य: AI मसौदा
राइनहार्ट कोसेलेक › 1923–2006
रिचर्ड रोर्टी
जिन्हें प्रभावित किया
In Philosophy and the Mirror of Nature (1979) Rorty took Gadamer’s notion of Bildung as a model for ‘edifying’ philosophy, with hermeneutics in place of epistemology. R. Rorty, Philosophy and the Mirror of Nature (1979), “Hermeneutics and Edification”; H.-G. Gadamer, Wahrheit und Methode (1960); SEP “Richard Rorty”
साक्ष्य: InPhO में भी · InPhO
रिचर्ड रोर्टी › 1931–2007
जान्नी वात्तिमो जिन्हें पढ़ाया
जिन्हें पढ़ाया ✓
After studies with Luigi Pareyson in Turin, Vattimo spent two years from 1963 in Heidelberg on a Humboldt fellowship, studying with Gadamer and Karl Löwith; he translated Wahrheit und Methode into Italian (1972). IEP “Vattimo, Gianni”; G. Vattimo & P. Paterlini, Non essere Dio (2006)
साक्ष्य: Wikidata में भी · Wikidata
जान्नी वात्तिमो › 1936–2023
नस्र हमीद अबू ज़ैद
जिन्हें प्रभावित किया
Abu Zayd’s essay ‘Hermeneutics and the Problem of Interpreting the Text’ (1981) introduced Arabic readers to Gadamer’s hermeneutics, a starting point for his theory of the text. N. H. Abu Zayd, “al-Hirminiyutiqa wa-mudilat tafsir al-nass”, Fusul (1981)
साक्ष्य: AI मसौदा
नस्र हमीद अबू ज़ैद › 1943–2010
आलोचना
जिनके द्वारा आलोचित 2
युर्गन हाबरमास
जिनके द्वारा आलोचित
Habermas objected that Gadamer’s rehabilitation of tradition and prejudice overlooks language as a medium of domination, which calls for critique of ideology (Zur Logik der Sozialwissenschaften, 1967). J. Habermas, Zur Logik der Sozialwissenschaften (1967), on Gadamer’s Wahrheit und Methode; “Der Universalitätsanspruch der Hermeneutik” (1970), in Hermeneutik und Ideologiekritik (1971)
साक्ष्य: AI मसौदा
युर्गन हाबरमास › 1929–2026
जाक देरिदा
जिनके द्वारा आलोचित
At their Paris encounter in 1981 Derrida questioned Gadamer’s appeal to the ‘good will’ to understand, asking whether it does not belong to the metaphysics of the will. J. Derrida, “Bonnes volontés de puissance (Une réponse à Hans-Georg Gadamer)” (1981); D. Michelfelder & R. Palmer (eds.), Dialogue and Deconstruction: The Gadamer–Derrida Encounter (1989)
साक्ष्य: AI मसौदा
जाक देरिदा › 1930–2004
जिनकी आलोचना की 3
इमानुएल कांट
जिनकी आलोचना की
Gadamer argued that Kant’s Critique of Judgement subjectivised aesthetics and so cut art off from the question of truth (Truth and Method, 1960). H.-G. Gadamer, Wahrheit und Methode (1960), part I (“Die Subjektivierung der Ästhetik durch die Kantische Kritik”)
साक्ष्य: AI मसौदा
इमानुएल कांट › 1724–1804
फ़्रीडरिश श्लाइअरमाखर जिनसे प्रभावित
जिनसे प्रभावित ✓
Gadamer credited Schleiermacher with a universal hermeneutics and kept his circle of part and whole, shifting it to the subject matter (Truth and Method, 1960). H.-G. Gadamer, Wahrheit und Methode (1960); F. Schleiermacher, Hermeneutik und Kritik (ed. F. Lücke, 1838); SEP “Friedrich Daniel Ernst Schleiermacher”
साक्ष्य: Wikidata में भी · Wikidata
जिनकी आलोचना की
Gadamer criticised Schleiermacher’s hermeneutics for aiming to reconstruct the author’s individual intention, detaching understanding from the subject matter and from tradition (Truth and Method, 1960, part II). H.-G. Gadamer, Wahrheit und Methode (1960), part I (“Rekonstruktion und Integration”) and part II, section I.1; SEP “Hans-Georg Gadamer”
साक्ष्य: AI मसौदा
फ़्रीडरिश श्लाइअरमाखर › 1768–1834
विल्हेल्म डिल्थाई जिनसे प्रभावित
जिनसे प्रभावित ✓
Gadamer took up Dilthey’s question of how the human sciences understand historical life and analysed his concepts of lived experience (Erlebnis) and expression (Truth and Method, 1960). H.-G. Gadamer, Wahrheit und Methode (1960); W. Dilthey, Der Aufbau der geschichtlichen Welt in den Geisteswissenschaften (1910); SEP “Wilhelm Dilthey”
जिनकी आलोचना की
Gadamer argued that Dilthey remained caught in the aporias of historicism, modelling the human sciences on the natural sciences’ ideal of objectivity (Truth and Method, 1960, part II). H.-G. Gadamer, Wahrheit und Methode (1960), part II, section I.2 (“Diltheys Verstrickung in die Aporien des Historismus”)
साक्ष्य: AI मसौदा
विल्हेल्म डिल्थाई › 1833–1911
कृतियाँ
- 1960सत्य और पद्धति
क्षितिजों के संगम के रूप में समझ; पूर्वाग्रह का पुनर्वास।
मत
In Truth and Method Gadamer argued that understanding is not one method among others but the basic way humans exist in the world. We never understand from nowhere: our prejudices, shaped by tradition, are not simply obstacles but conditions of understanding. Every text speaks to us across history through its effects (Wirkungsgeschichte), and understanding happens as a “fusion of horizons” between the reader’s present and the text’s past. The model is conversation, in which truth emerges through dialogue rather than control. Art, too, reveals truth rather than merely pleasing. Gadamer made philosophical hermeneutics a major movement in the humanities, law and theology.
जीवन और संदर्भ
Gadamer grew up in Breslau, studied in Marburg and became one of Heidegger’s closest students. After the war he served briefly as rector in Leipzig, then taught in Frankfurt and from 1949 in Heidelberg, succeeding Jaspers. His major work appeared when he was sixty; he remained active in debate with Habermas, Derrida and others until his death at 102.
अन्य प्रमुख कृतियाँ
- Plato’s Dialectical Ethics (1931)
- Truth and Method (1960)
- Hegel’s Dialectic (1971)
- The Relevance of the Beautiful (1977)
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