Theodore George

In this essay, the author argues that Gadamer's approach to world literature contributes to the call for us mutually to discover our solidarities with those from different traditions, and, thus also, different linguistic traditions. He holds that the discovery of global solidarities is urgent because current prospects to address the world's political, social and economic challenges have been put in jeopardy by the increasingly ubiquitous use of calculative rationality to manage human relations. Gadamer's concern for us to discover solidarities, however, concerns not first that we ally ourselves with some political identity, ideal, or cause, but, rather, that we allow ourselves to become visible to one another in our respective exteriority as finite, free beings. In this context, the author seeks to show that world literature may contribute to the discovery of solidarities by bringing us into such visibility on a global scale.

"Hans-Georg Gadamer is one of the most important philosophers of the post-1945 era. His name has become all but synonymous with the philosophical study of hermeneutics, the field concerned with theories of understanding and interpretation and laid out in his landmark book, Truth and Method. Influential not only within continental philosophy, Gadamer's thought has also made significant contributors to related fields such as religion, literary theory and education. The Gadamerian Mind is a major survey of the fundamental aspects of Gadamer's thought, with contributions from leading scholars of Gadamer and hermeneutics from around the world. Thirty-eight chapters are divided into six clear parts: Overviews Key Concepts Historical Influences Contemporary Encounters Beyond Philosophy Legacies and Questions. Although Gadamer's work addresses a remarkable range of topics, careful consideration is given throughout the volume to consistent concerns that orient his thought. Important in this respect is his relation to philosophers in the Western tradition, from Plato to Heidegger. An indispensable resource for anyone studying and researching Gadamer, hermeneutics and the history of twentieth-century philosophy, The Gadamerian Mind will also be of interest to those in related disciplines such as religion, literature, political theory and education"--

The legacy of Hans-Georg Gadamer’s philosophical hermeneutics includes not only several positions that continue to influence current debate in the field. He also leaves the legacy of an important philosophical tension based in the way he conceives of understanding. On the one hand, Gadamer maintains that genuine understanding remains true to matters themselves. On the other hand, though, he acknowledges that understanding is always mediated by language, and, thereby, meaning inherited from tradition. After a brief consideration of this tension in Gadamer’s thought, the author argues that this tension leads to a divide between two post-Gadamerian approaches in hermeneutics, one postmodern and the other new-realist. Postmodern hermeneutics is shown to give priority to the role played by language in understanding while new-realist hermeneutics is shown to stress the focus of understanding on the matters themselves. The author concludes with a brief consideration of the normative implications of this legacy.

While scholars have long recognized the significance of Hans-Georg Gadamer’s 1930 “Practical Knowledge”, the essay has remained unavailable to an Anglophone readership until now. Gadamer’s “Practical Knowledge” represents his early views on a theme that will later prove decisive for his philosophical hermeneutics, namely, the ancient Greek concept of phronesis. In this translators’ introduction, we first outline some key points from Gadamer’s argument before turning, then, to some suggestions about the importance of Gadamer’s essay for understanding his development, his relationship to Heidegger and ancient Greek thought and, finally, his contribution to ethics.

This volume is comprised of contributions from internationally respected scholars dedicated to the theme of "The Future of Hermeneutics." These contributions are gathered from research originally presented at the annual International Hermeneutics Symposium in 2023 and 2024. The topic means to draw attention not only to the relevance of research in hermeneutics for our future, but also current developments in hermeneutics that will shape research in the field to come. Hermeneutics originally taught us how to approach texts, authors, and the act of reading itself. Yet today, when experience, existence, language, meaning, and interpretation are challenged by shifting cultural, technological, and ethical contexts, hermeneutics calls for renewal, while staying true to its original calling to be an open and receptive practice of understanding. By attending to the dialogical nature of texts, the fragility of truth, the material circumstances of nature and culture, and the responsibilities of interpretation, hermeneutics offers new perspectives for engaging with the world, aiming to preserve the bonds between word and world, between experience, interpretation, and life. This volume, then, represents research completed in connection with the International Hermeneutics Symposium. The contributions to the symposium will continue to be published, even though from this year onwards in a different, updated form, no longer as a yearbook, but as a volume in a new series: Post-Kantian European Philosophy (P-KEP).

Although there is much scholarship on Maurice Blanchot’s relationship to his contemporaries on the French intellectual scene, substantially less has been made of his debts to the German philosophical heritage in general, and to G. W. F. Hegel in particular. In this article, the author maintains that Blanchot’s association of literature with worklessness comprises a direct, if somewhat tacit, refusal of Hegel’s determination of art as a work of spirit. The author argues that Blanchot’s critical relation to Hegel sheds new light not only on Blanchot’s conception of literature and related themes of language, but also on his view of the significance of literature as a powerful and elusive force of resistance to hegemonic and ideological programs of many kinds.

Hermeneutics is widely celebrated as a call for “conversation”—that is, a manner of inquiry characterized by humility and openness to the other that eschews the pretenses of calculative rationality and resists all finality of conclusions. In this, conversation takes shape in efforts to understand and interpret that always unfold in the transmission of meaning historically in language. Yet, the celebration of hermeneutics for humility and openness appears, at least, to risk embarrassment in light of claims found in Heidegger and Gadamer that conversation is always contingent on “prior accord.” Critics of hermeneutics have, for some decades, interpreted this claim of prior accord to refer to a common tradition, so that the understanding achieved in conversation is restricted to those who belong to the same heritage. In this essay, the author argues that although Heidegger and Gadamer often suggest this prior accord is a matter of common tradition, crucial threads of Gadamer’s thought, in particular, recommend a different view. Gadamer, in these threads, offers that “prior accord” concerns not a common tradition, but, on the contrary, the call to participate in hermeneutic transmission as such, even—and no doubt especially—when those in conversation are not familiar with the tradition or language of the other. With this, we are called to converse not first by _what_ the other says, but by the fact _that_ we do not yet understand, that we have already misunderstood, and that we perhaps cannot understand.