汉斯-格奥尔格·伽达默尔
在伽达默尔看来，理解一个文本或一个人，意味着让你自己的视域与他们的视域相遇——我们的偏见不是障碍，而是出发点。
定位
哲学诠释学：理解是在效果历史之中的视域融合。
核心思想
- 视域融合
- 效果历史（Wirkungsgeschichte）
- 成见是理解的条件
老师: 马丁·海德格尔
学生: 詹尼·瓦蒂莫
影响
受影响于 6
柏拉图
受其影响 ✓
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”
柏拉图 › 公元前428—前348年
亚里士多德
受其影响 ✓
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”
亚里士多德 › 公元前384—前322年
格奥尔格·威廉·弗里德里希·黑格尔
受其影响 ✓
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”
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
埃德蒙德·胡塞尔
受其影响 ✓
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”
埃德蒙德·胡塞尔 › 1859–1938
约翰·赫伊津哈
受其影响
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)
依据: AI 草稿
约翰·赫伊津哈 › 1872–1945
马丁·海德格尔 师从
师从 ✓
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)
依据: 亦见于 Wikidata · Wikidata
马丁·海德格尔 › 1889–1976
影响了 5
保罗·利科
影响了
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”
依据: 亦见于 InPhO · InPhO
保罗·利科 › 1913–2005
莱因哈特·科塞雷克
影响了
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)
依据: AI 草稿
莱因哈特·科塞雷克 › 1923–2006
理查德·罗蒂
影响了
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”
依据: 亦见于 InPhO · InPhO
理查德·罗蒂 › 1931–2007
詹尼·瓦蒂莫 教过
教过 ✓
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)
依据: 亦见于 Wikidata · Wikidata
詹尼·瓦蒂莫 › 1936–2023
纳斯尔·哈米德·阿布·宰德
影响了
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)
依据: AI 草稿
纳斯尔·哈米德·阿布·宰德 › 1943–2010
批评
受批评于 2
尤尔根·哈贝马斯
受其批评
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)
依据: AI 草稿
尤尔根·哈贝马斯 › 1929–2026
雅克·德里达
受其批评
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)
依据: AI 草稿
雅克·德里达 › 1930–2004
批评了 3
伊曼努尔·康德
批评了
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”)
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
弗里德里希·施莱尔马赫 受其影响
受其影响 ✓
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”
依据: 亦见于 Wikidata · Wikidata
批评了
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”
依据: AI 草稿
弗里德里希·施莱尔马赫 › 1768–1834
威廉·狄尔泰 受其影响
受其影响 ✓
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”
批评了
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”)
依据: AI 草稿
威廉·狄尔泰 › 1833–1911
作品
- 1960真理与方法
理解是视域融合；为偏见正名。
立场
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.
生平与背景
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.
其他主要作品
- Plato’s Dialectical Ethics (1931)
- Truth and Method (1960)
- Hegel’s Dialectic (1971)
- The Relevance of the Beautiful (1977)
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