Paul Ricoeur's Intervention In The Gadamer-Stermas

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Recovering Paul Ricoeur's Intervention in the Gadamer-Habermas Debate

ABSTRACT: In this paper I will examine a contemporary response to an important debate in the "science" of hermeneutics, along with some cross-cultural implications. I discuss Paul Ricoeur's intervention in the debate between Gadamer and Habermas concerning the proper task of hermeneutics as a mode of philosophical interrogation in the late 20th century. The confrontation between Gadamer and Habermas turns on the assessment of tradition and the place of language within it; the hermeneutical stance takes a positive stance, while ideologiekritik views tradition with a hooded-brow of suspicion, tantamount to "seeing tradition as merely the systematically distorted expression …show more content…

He thus distanced himself from hermeneutics in terms of no longer believing that classical (i.e. mid-19th to early 20th centuries) hermeneutics held out the key to its own problem or presupposition. The problem is explained in the following way. A prior understanding always grounds interpretation; but the understanding itself is constituted by fore-structures. ("The entity which is held in our fore-having — for instance, the hammer — is proximally ready-to-hand as equipment."). Thus understanding already presupposes in its fore-structures what interpretation is to provide. One has to acknowledge the grip of this circle while also working through to disclose the fore-structures, the presuppositions and so on, in the genuine apprehension of Dasein's encounter with Being and its own …show more content…

Prejudices are made transparent for what they are, and their limitations are thereby undermined. The walls of traditional framework need not keep the world closed off from hermeneutical access, in understanding and in reflection. This is what Gadamer calls "the happening of tradition" which admits to a kind of hermeneutic self-reflection on the part of language in dialogue with (the author-ity) of tradition; and here one will notice that the horizons of language and tradition are seen to converge, the world of the reader and the world of the text merge into one another. (ibid). Gadamer characterised this non-analytic coming-together as the "fusion of horizons" TM: 273ff, 337, 358); and later commentators have extended the metaphor to signal the meeting of disparate cultures, trans-tradition comparisons, and even the synthesis of the arts of different cultures (as in the "fusion" of world

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