James Risser

This book is a focused study of the specific problem in aesthetics of literature's relation to truth. The authors's treatment of the problem is both expansive and highly nuanced, undoubtedly a result not only of the co-authoring of the book, which by all indications is a true collaborative effort, but also of the fact that the book is the product of a decade of work on the problem. The division of labor for the book, though, is obvious in the treatment of different aspects of the problem. Lamarque is principally responsible for the first two parts of the book, while Olson takes primary responsibility for part three, "Literature and Truth."

The issue of language and alterity is a central concern in the philosophical hermeneutics of Hans‐Georg Gadamer. The key to the issue of language and alterity is to see exactly how language exists. In his discussion of language in Truth and Method and elsewhere, Gadamer is quick to point out that an instrumental view of language in which meaning functions in relation to a system of signs does not capture the way in which language actually exists. The linguisticality of understanding that issues in communication means for Gadamer that through language there is the opening of shared life in which one is able to hear the voice of the other. While Gadamer refuses to characterize dialogical conversation in terms of intersubjectivity, he does employ a rich account of the interplay in dialogue in the language of an I‐thou relation.

In the phenomenological tradition, which took root in the first part of the twentieth century, the issue of intersubjectivity became prominent as a way of characterizing social life. But as seen in the work of Edith Stein, for example, this philosophy of intersubjectivity gives prominence to the subject, and as such it leaves open not only the question of the basic character of social life, but also the hermeneutic problem of understanding the other. The focus of my remarks in this paper will explore the way in which Gadamer moves beyond a philosophy of subjectivity in his effort to establish the conditions for communicative understanding. For Gadamer, communicative understanding only occurs through a genuine way of being with another. It requires not just being in relation to the other but a form of participation that amounts to an idea of shared life. Gadamer establishes the precise character of this shared life in relation to his critical encounter with Karl Löwith’s version of the I-Thou relation.

In June 2019, Dr. James Risser was the invited scholar for the Canadian Hermeneutic Institute, held in Calgary, Alberta, Canada. Dr. Risser is a professor of philosophy at Seattle University and the Senior Research Fellow at Western Sydney University. He is also the editor of the journal Research in Phenomenology. He has held philosophy Chairs and is a prolific writer of books and articles in the areas of continental philosophy and philosophical hermeneutics. This paper is the introduction to the three-day event of the CHI, and his beginning introduction to his papers. It is followed by three papers entitled When Words Fail: On the Power of Language and Human Experience; Speaking from Silence: On the Intimate Relation Between Silence and Speaking; and Hearing the Other: Communication as Shared Life.

Beyond the ordinariness of experience in daily life there are times when we encounter an experience for which words seem inadequate to express and communicate the experience. The focus of my remarks for the first paper will explore this situation of the potential limits of language for understanding experience. The question of these limits depends on an analysis of just what takes place in experience and language. Drawing on Hans-Georg Gadamer’s hermeneutic theory for an answer to the question, I will show just how experience and language are interrelated, and, as a result, I will show how the dynamic of language formation expands to accommodate what appears to be inaccessible and inexpressible, while allowing experience to sustain its own richness.

In understanding the world through language, silence, regarded simply as the absence of speech, appears to be the enemy of understanding. But in fact, it can be shown that silence is always a function of language. As we learn from Merleau-Ponty, Heidegger, and others, the relation between silence and the word of language is a positive one. There are acts of silence that can generate the movement towards meaning in language. The focus of my remarks in this paper will explore three modalities of silence that characterize the positive relation between silence and the word of language. First, there is silence as the withdrawal of the word. This is the silence of the voice that wants to hold back from speaking and to hold back the word from falling into chatter. Second, there is silence as giving voice to words. This is the silence that enacts the spacing within language that possibilizes the intentions of meaning within speech and the efforts of communicative understanding. Third, there is silence as the beginning of the word. This is the silence that stands in relation to a hidden or absent origin, such as an unknown god, generating thereby a word from silence that is a beginning.

This paper provides a critical analysis of Heidegger’s brief remarks in his “Letter on Humanism” in which he links ethics to ethos and ultimately to our relation to time and history. Central to this analysis is the phrase of Heraclitus, ēthos anthrōpōi daimōn, from which Heidegger claims that human living (ethos) is inseparable from the event of appropriation (Ereignis) which generates our historical destiny. Through further analysis that draws from the work of Jean-Luc Nancy and Giorgio Agamben, it is shown just how Heraclitus’s phrase can be interpreted differently and thus presents us with an idea of human destiny that serves to qualify Heidegger’s claim.

In Gadamer’s hermeneutics, interpretation is inseparable from the broader concern of making one’s way in life. In this book, James Risser builds on this insight about the juxtaposition of human living and the act of understanding by tracing hermeneutics back to the basic experience of philosophy as defined by Plato. For Risser, Plato provides resources for new directions in hermeneutics and new possibilities for "the life of understanding" and "the understanding of life." Risser places Gadamer in dialogue with Plato, with the issue of memory as a conceptual focus. He develops themes pertaining to hermeneutics such as retrieval as a matter of convalescence, exile as a venture into the foreign, formation with respect to oneself and to life with others, the experience of language in hermeneutics, and the relationship between speaking and writing

This paper examines the issue of the unity of the critical philosophy in Kant’s Critique of Judgment through a careful consideration of the actual bridge that joins nature and freedom. Kant argues that this bridge is made under the demand for the furtherance of life, and is accordingly to be equated with the demand of freedom. This article specifically focuses on this demand that is, in effect, carried out by the principle of purposiveness. It is argued that this demand is somewhat artificial since it does not fully take into account the real struggle between nature and freedom