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Gadamer's aesthetics demonstrates that the experience of art is grounded in the objectivities of language, history and tradition. By treating words and images as transmittable placeholders for meanings and concepts, hermeneutics gives a persuasive account of how artworks communicate. Davey demonstrates how hermeneutics transforms aesthetic reflection into a poignant attentive practice that is open to the unexpected. This new "poetics" is relevant not only to the understanding of art but also to showing, explaining and defending the cognitive content of the humanities. Hermeneutic aesthetics provides a sound basis for re-thinking humanities disciplines as critical-creative practices able to re-envision the future.
Through a comparison of their aesthetics and hermeneutics, this book reveals that both Gadamer and Balthasar reject an autonomous, neutral, distanced starting point for interpretation. Instead, they advocate a dialogical model in which interpreters allow themselves to be engaged by the truth of the text or artwork at hand. Both thinkers use aesthetic categories to describe this model of interpretation (such as the neo-Platonic category of radiance) and both reflect a disclosure-concealment theory of truth. In recognizing that interpreters are part of an unfolding history and that the examination of historical texts cannot be done from a neutral standpoint, they both acknowledge that textual interpretation must contain the dimension of dialogue with the past truths. Significantly, Balthasar incorporates these aesthetic and hermeneutical categories into an explicitly Trinitarian salvation-history framework, which is absent in Gadamer's thought. This book concludes with the implications of an aesthetic hermeneutics for contemporary Roman Catholic theology and its dialogue with various schools of thought (philosophical and religious), arguing that the concrete, particular forms of Christianity as expressed in Roman Catholicism cannot be bracketed or evacuated by Catholic theologians in the interest of achieving consensus in religious matters. To the contrary, it is precisely in these forms that we believe that God's revelation takes place.
In Gadamer’s Hermeneutics Robert J. Dostal provides a comprehensive and critical account of Hans-Georg Gadamer’s hermeneutical philosophy, arguing that Gadamer’s enterprise is rooted in the thesis that “being that can be understood is language.” He defends Gadamer against charges of linguistic idealism and emphasizes language’s relationship to understanding, though he criticizes Gadamer for too often ignoring the role of the prelinguistic in our experience. Dostal goes on to explain the concept of the "inner word" for Gadamer’s account of language. The book situates Gadamer’s hermeneutics in three important ways: in relation to the contestability of the legacy of the Enlightenment project; in relation to the work of his mentor, Martin Heidegger; and in relation to Gadamer’s reading of Plato and Aristotle. Dostal explores both Gadamer’s claim on the Enlightenment and his ambivalence toward it. He considers Gadamer’s dependence on Heidegger’s accomplishment while pointing out the ways in which Gadamer charted his own course, rejecting his teacher’s reading of Plato and his antihumanism. Dostal points out notable differences in the philosophers’ politics as well. Finally, Dostal mediates between Gadamer’s hermeneutics and what might be called philological hermeneutics. His analysis defends the civic humanism that is the culmination of the philosopher’s hermeneutics, a humanism defined by moral education, common sense, judgment, and taste. Supporters and critics of Gadamer’s philosophy will learn much from this major achievement.
This study provides an illuminating assessment of both the merits and the limitations of Hans-Georg Gadamer's philosophical thought. Kristin Gjesdal uses a close analysis and critical investigation of Gadamer's Truth and Method (1960) to show that his engagement with Kant, Hegel, and Schleiermacher is integral to his conception of hermeneutics.
This collection of essays explores the crucial connections between aesthetic experience and the interdisciplinary field of somaesthetics, while further advancing inquiry in both. After the editor’s introduction and three articles examining philosophical accounts of embodiment and aesthetic experience in existentialism, phenomenology, hermeneutics, and pragmatism, the book’s nine remaining articles apply somaesthetic theory to the fine arts (including detailed studies of the body’s role in painting, sculpture, architecture, poetry, music, photography, and cinema) but also to diverse arts of living, considering such topics as cosmetics and sexual practice. These interdisciplinary, multicultural essays are written by a distinctively international group of experts, ranging from Asia (China and India) to Europe (Denmark, Finland, Hungary, and Italy) and the United States.
Gadamer's Hermeneutics and the Art of Conversation covers the nature of dialogue and understanding in Hans-Georg Gadamer's lingually oriented hermeneutics and its relevance for contemporary philosophy. This timely collection of essays stresses the fundamental significance of the other for a further development of Heidegger's analytics of Dasein. By recognizing the priority of the other over oneself, Gadamerian hermeneutics founds a culture of dialogue sorely needed in our multi-cultural globalized community. The essays solicited for this volume are presented in three thematic blocks: "Hermeneutic Conversation," "Hermeneutics, Aesthetics, and Transcendence," "Hermeneutic Ethics, Education, and Politics." The volume proposes a dynamic understanding of hermeneutics as putting into practice the art of conversation.
"Gadamer’s Repercussions is a terrific collection of essays. While Gadamer is not the most precise of philosophers, he turns out, in this book at least, to be among the most generative. The essays prove that Gadamer’s idealizing of dialogue can actually be put in practice by careful attention to the frameworks he addresses. I was most impressed by the essays that situate his ethics, his aesthetics, his relation to romanticism, his understanding of the relation of law and morality, his engagements with Fascism, and several aspects of his vexed relationship with postmodern thinking, especially on the possibility of dialogue."—Charles Altieri, author of The Particulars of Rapture "Gadamer is well known for his insistence that every reading is a new reading and every act of understanding a pathway to new understanding. Krajewski’s carefully assembled volume applies these maxims to the understanding of Gadamer himself. By focusing on his intellectual and political background as well as his long-range influence and repercussions, the book opens new vistas for assessing one of the philosophical giants of the twentieth century."—Fred Dallmayr, author of Dialogue Among Civilizations
These essays explore Hans-Georg Gadamer's writings on art and literature in English.
This book introduces the reader to the literary work and to an understanding of its cultural background and its specific features. In doing so, it refers to two main traditions of Western culture: one of aesthetics and the theory of art and the other of literary theory. In our postmodern world, language and artistic creation (and above all literature as the art of language) occupy a special role in understanding the human world and become existential issues. A critical attitude requires knowledge of the relevant past in order to understand what we are today. The author presents key topics, ideas, and representatives of aesthetics, theory, and the interpretation of works of art in an historical perspective, in order to explain the Western tradition with constant attention to the present condition. Aesthetics, Theory and Interpretation of the Literary Work offers an outline of essential concepts and authors of aesthetics and theories of the literary work, presenting basic topics and ideas in their historical context and development, considering their relevance to the contemporary debate, and highlighting the specificity of the experience of the art work in our present world. The best way to approach a work of art is to enjoy it. In order to enjoy a literary work, we have to consider its correct context and its specific artistic qualities. The book is conceived as a general and enjoyable introduction to the experience of the work of art in Western culture. See inside the book.
Martin Heidegger and Hans-Georg Gadamer undoubtedly belong among the most important representatives of twentieth-century phenomenological hermeneutics, which represents, in turn, one of the major traditions within so-called continental philosophy. Respectively teacher and pupil, during their long and philosophically intense lives and careers Heidegger and Gadamer greatly contributed to the development of philosophical thought in our age, providing significant and often decisive contributions in various fields of philosophical inquiry. Their main works, Being and Time (1927) and Truth and Method (1960), respectively amount to the great “classics” of contemporary philosophy, both being extraordinarily influential books without which the history of twentieth- and also twenty-first century philosophy as we know it would not be conceivable. This book addresses a number of problems concerning aesthetics, metaphysics, language and philosophical anthropology, by focusing on Heidegger’s and Gadamer’s specific contributions in these fields, and by establishing fruitful and original comparisons between their views and those of other relevant thinkers of our time, such as Hannah Arendt, Richard Rorty and John McDowell. The book adopts a comparative approach that portrays the complex philosophical problems and concepts at the core of this investigation from various points of view, thus broadening the philosophical horizon, generating a more comprehensive perspective, and underlining the compatibility of different philosophical views.