ГЕРМЕНЕВТИКА Х.-Г. ГАДАМЕРА ЯК ФІЛОСОФІЯ МОВИ

Abstract

The sequential development of H.-G. Gadamer philosophical doctrine of language as the basis of its philosophical hermeneutics. The various stages of representations of the language are analyzed in connection with the criticism of the instrumental approach and understanding of the language as the foundation of historical discourse and poetic creativity. The latter is considered as the pre-reflexive basis of the language, a fundamental expression of its essence. Moreover, artistic experience is presented as a procedure for knowing the truth, to the extent that this experience contains understanding, it itself is a hermeneutical phenomenon.
The linguistic turn, which marked one of the turning points in the development of modern philosophy, led to the formulation of a fundamentally new question about the essence of language. We are, of course, not talking about some kind of planned event or about any single process that coincides in its characteristics, or is something close to different philosophical directions. It is difficult to say how correctly it is to compare interest in language within the framework of linguistic philosophy and the phenomenological school, in the framework of which the development of hermeneutics took place.
The latter, from a method that was essentially intended to serve historical-philological and religious discourse, hermeneutics has evolved into an independent philosophical discipline that reflects the very essence of metaphysical issues. First of all, this change is connected with the development of the phenomenological tradition, and especially with the works of M. Heidegger, who was able to free hermeneutics from the excessive influence of theories of language and to base it on metaphysical inquiry. This, of course, does not mean that the language itself has been given to philosophical oblivion; it is only a matter of changing the accents and research attitudes.
This task, in our opinion, was set and largely solved by H.-G. Gadamer, in any case, if we accept his theoretical assumption about the transcendence of the meaning of the interpreter.
Gadamer interprets the hermeneutic phenomenon very broadly, in which he sees the integral unity of the three aspects – understanding, interpretation and application. Gadamer argues for their inseparability, an actual identity: understanding is always an interpretation and always implies an application of what is to be understood. The concept of application in Gadamer outlines the limits of the phenomenon to be interpreted and establishes the fact that all phenomena of spiritual culture in a particular situation must be understood differently.