Actual problems of hermeneutics, principles of interpretation of M. Heidegger’s hermeneutics

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Actual problems of hermeneutics, principles of interpretation of M. Heidegger's hermeneutics

Vira Dubinina

Doctor of Philosophical Sciences, Professor, Head of Philosophy and Social science department Ukrainian,

Poltava State Medical University

(Poltava, Ukraine)

Abstract

The range of problems of hermeneutics, principles of interpretation of the cultural phenomena is an actual object of investigation and reflections in history, philology, the study of art, researches of culture, literary criticism, and various disciplines. The hermeneutics of presence was developed by M. Heidegger. The possible ways of furtherM.Heidegger's hermeneutics transformations are examined in the article. The research is aimed at revealing correlations between Heidegger's hermeneutics of the period of "Existence and Time" and hermeneutics after the "turn" of the middle of the 30^th. The results of the investigation, thus, contribute to the understanding of studies of the German thinker in their integrity. An important problem is the influence or degree of influence of ontology, theory of language, and Heidegger's hermeneutics on the further development of researches in this problem. The author concludes that the theory of philosophical hermeneutics of H.-G. Gadamer may be considered as a direct continuer of the scientist' works, though is, as well, it touches determination of foundations of the hermeneutics. The problem of investigation of Heidegger's impact on thefurther development of philosophical studies becomes an actual problem of the philosophical literature in the last decades. Among the most noticeable works, it is possible to name the following researches: Coltman R (1998), Lavruhin A.V.(2007), dissertation of KozlovaM.V (2015). The works highlight the most important copulas of philosophical hermeneutics of H.-G. Gadamer, their representation within poetic work. The linguistic task in Gadamer's teachings confirms the value of Heidegger's discourse regarding the on tic and ontological horizons of understanding, supplements the concept of the hermeneutics of factuality. The te aching eliminates its contradictions by reconciling the theoretical and practical plans of existence, implemented in the categorical unity of the language. This unity itself is not at all a kind of technical characteristic of the language, and it is related not only to the language and situations of linguistic interaction, but, as well, correlates with Dasein himself, its fundamental embodiment, and the semantic environment for the development of existence.

Keywords: hermeneutics, presence, understanding, interpretation, language, meaning, discourse.

Анотація

ВІРА ДУБІНІНА,

доктор філософських наук, доцент, завідувач кафедри філософії та суспільних наук Полтавського державного медичного університету (м. Полтава, Україна)

АКТУАЛЬНІ ПРОБЛЕМИ ГЕРМЕНЕВТИКИ, ПРИНЦИПИ ІНТЕРПРЕТАЦІЇ ГЕРМЕНЕВТИКИ М. ГАЙДЕГГЕРА

Коло проблем герменевтики, принципів інтерпретації культурних явищ є актуальним об'єктом дослідження і роздумів в історії, філології, мистецтвознавстві, дослідженнях культури, літературознавстві та різних дисциплінах. Герменевтику присутності розробив М. Хайдеггер. У статті розглядаються можливі шляхи подальших герменевтичних трансформацій М. Гайдеггера. Дослідження спрямоване на виявлення кореляцій між герменевтикою Гайдеггера періоду «Екзистенції і часу» та герменевтикою після «повороту» середини 30-х років. Результати дослідження, таким чином, сприяють усвідомленню досліджень німецького мислителя в їх цілісності. Важливою проблемою є вплив або ступінь впливу онтології, теорії мови та герменевтики Гайдеггера на подальший розвиток досліджень цієї проблеми.Автор робить висновок, що теорію філософської герменевтики Г.-Г.Гадамера можна вважати безпосереднім продовженням праць вченого, хоча це також стосується визначення основ герменевтики.Проблема дослідження впливу Гайдеггера на подальший розвиток філософських студій стає актуальною проблемою філософської літератури останніх десятиліть. Серед найбільш помітних робіт можна назвати такі дослідження: Кольтман Р. (1998), Лаврухін А.В. (2007), дисертація Козлової М.В. (2015). У працях висвітлюються найважливіші зв 'язки філософської герменевтики Г.-Г.Гадамера, їх репрезентація в поетичній творчості.Лінгвістична задача у вченні Гадамера підтверджує цінність дискурсу Гайдеггера щодо онтичного та онтологічного горизонтів розуміння, доповнює концепцію герменевтики фактичності.Вчення усуває його протиріччя, узгоджуючи теоретичний і практичний плани існування, реалізовані в категоріальній єдності мови.Ця єдність сама по собі зовсім не є технічною характеристикою мови, до того ж вона пов'язана не тільки з мовою і ситуаціями мовної взаємодії, але також співвідноситься з самим Dasein, його фундаментальним втіленням і семантичним середовищем для розвитку існування.

Ключові слова: герменевтика, присутність,

розуміння, інтерпретація, мова, смисл, дискурс.

Аннотация

ВЕРА ДУБИНИНА

Полтавского государственного медицинского университета (Полтава, Украина)

АКТУАЛЬНЫЕ ПРОБЛЕМЫ ГЕРМЕНЕВТИКИ, ПРИНЦИПЫ ИНТЕРПРЕТАЦИИ ГЕРМЕНЕВТИКИ M. ГАЙДЕГГЕРА

Круг проблем герменевтики, принципов интерпретации культурных явлений является актуальным объектом исследования и размышлений в истории, филологии, искусствоведении, исследованиях культуры, литературоведении и различных дисциплинах. Герменевтику присутствия разработал М. Хайдеггер. В статье рассматриваются возможные пути дальнейших герменевтических трансформаций М. Хайдеггера. Исследование направлено на выявление корреляций между герменевтикой Хайдеггера периода «Экзистенции и времени» и герменевтикой после «поворота» середины 30-х годов. Результаты исследования, таким образом, способствуют осознанию исследований германского мыслителя в их целостности. Важной проблемой является влияние или степень влияния онтологии, теории языка и герменевтики Хайдеггера на развитие исследований этой проблемы. Автор заключает, что теорию философской герменевтики Г.-Г. Гадамера можно считать непосредственным продолжением трудов ученого, хотя это касается определения основ герменевтики. Проблема исследования влияния Хайдеггера на дальнейшее развитие философских студий становится актуальной проблемой философской литературы последних десятилетий. Среди наиболее заметных работ можно выделить следующие: Кольтман Р. (1998), Лаврухин А.В. (2007), диссертация Козловой М.В. (2015). В трудах освещаются важные связи философской герменевтики Г.-Г. Гадамера, их репрезентация в поэтическом творчестве. Лингвистическая задача в учении Гадамера подтверждает ценность дискурса Хайдеггера относительно онтического и онтологического горизонтов понимания, дополняющего концепцию герменевтики фактичности. Учение устраняет его противоречия, согласовывая теоретический и практический планы существования, реализуемые в категориальном единстве языка. Это единство само по себе совсем не является технической характеристикой языка, к тому же оно связано не только с языком и ситуациями речевого взаимодействия, но также соотносится с самим Dasein, его фундаментальным воплощением и семантической средой для развития существования.

Ключевые слова: герменевтика, присутствие, понимание, интерпретация, язык, смысл, дискурс.

Introduction

hermeneutic transformations heidegger

Problems of hermeneutics, the principles of interpretation of cultural phenomena are actual problems of history, philology, art studies, studies of culture, literary studies, and various border disciplines. At the same time, hermeneutics originated as a philosophical theory, and nowadays it remains in the initial state, the idea of interpretation hasn't developed, it leaves in the frames of the general statements and is eventually complemented bynumerous metaphysical buildings and reminiscences.

The article deals with the presence of the presence developed by M. Heidegger, and the possible ways of its further transformation. The research is aimed at revealing correlations between Heidegger's hermeneutics of the period of "Existence and Time" and hermeneutics after the "turn" of the middle of the 30^th.

An important problem is the influence or degree of influence of ontology, theory of language, and Heidegger's hermeneutics on the further development of researches in this field. The solving of the problem demands to appeal, first of all, to Gadamer's theory of philosophical hermeneutics. Based on the previous works, we can conclude that Gadamer's conception may be considered as a direct continuation of his teacher. Gadamer has made a significant contribution to the development of Heidegger's conception, first of all, due development the definition of the foundations of hermeneutical interpretation. The problem of investigation of Heidegger's impact on the further development of philosophical studies becomes an actual problem of the philosophical literature in the last decades. Among the most noticeable works, it is possible to name the following researches: Coltman R. (1998), Lavruhin A.V. (2007), dissertation of Kozlova M.V (2015). The last work has found the important links of Gadamer's philosophical hermeneutics with the concept of poetic creativity.

Heidegger uses the phrase "Hermeneutova of actuality", indicating a certain semantic and subject level covered by this term. M. Heidegger didn't leave it at the initial stage but had developed the foundation of his grand philosophical project. The philosopher introduces phenomenology as a method of ontological research. The method, in the philosopher works, was defined as "hermeneutical in the original meaning of a word, which means the occupation of interpretation" (Heidegger, 2006: 37).

This interpretation version of the phenomenology is not a simple combination of two separate philosophical directions. Phenomenology, in the interpretation of Heidegger, has a significant difference from the understanding of Husserl, this is not a word about the phenomenon, but a word that belongs to the phenomenon itself. It is an articulation of being. Without this articulation, the being remains hidden. The articulation, thus, is a response to being which relates a person to truths with language. Such a significant appointment of a language where language considers as a representation of finding its expression in the language, the statement is the essence of the initial hermeneutics, which simultaneously acts as a method for detecting a phenomenon, and the characteristic of its existence as a phenomenon. In later works, during the so-called "turn", M. Heidegger has strengthened the ontological component of his understanding of the language. At that period, the scientist created a fundamental ontology, as a form of a general understanding of history, which was a fundamental meaning (Heidegger, 1988).

The presence of analytics is the main content of M. Heidegger's work, while it should be the basis of a fundamental ontology, which grows directly from hermeneutics and in a certain sense from its substantive modus. A similar theory is an understanding that is carried out not as an act of thinking, but as a way of staying, a special dasein modus, which is not so epistemologically, as existential.

Specifics of a rational approach to reality, which can be considered as an epistemological sample, is precisely that it prompts a person to think of themselves, repulsing from the world, with the help of the world. Such a "conscious" mediation obscures direct existence, its presence. Therefore, the need to comprehend its residence, recorded in the term "actuality", was formulated by M. Heidegger as the main task of the hermeneutics of fact. Moreover, these tasks are not abstract-formal, but vital-practical: its goal - to make it available, to inform the actual dasein in its existential character. This dasein represents the essence of self-prevention, presents Dasein. Hermeneutics creates for Dasein the opportunity to become and understand the presence of itself.

Thus, the actuality of actuality is manifested by M. Heidegger, on the one hand, as a special approach to the study of actuality Dasein, and on the other - as characteristic of this dasein manner in the world. However, despite the authenticity and non-possibility in the understanding of existence, a person is inherent to the authority of interpretation by someone else: it may be the dissipation of thought or scientifically argued theories. This means substituting its authenticity and alienating a person from themselves.

The instrument of struggle for the reliability of its own life should become hermeneutics as an interpretation of the documentary division of its existence. Such understanding is awakened in the interpretation. It is not comparable to the fact that recognition of correlation with another life is usually understood. This is not a correlation at all. It is a selfindependence of Dasein itself; it is an immediately terminologically fixed presence of dasein for itself.

In contrast to the objective impartiality of sciences, the actual hermeneutics always requires personal involvement, because this is the specificity of presence, and in addition, being can open only as of the existence of itself.

Given the impossibility to separate understanding from its existence, the actuality is conceived by M. Heidegger as an urgent task of a specific Dasein, and as a particular theory of mutual interpretation. Its deliberate fuzziness is positioned as an alternative to any scientific discourse that relatives everything that falls into the field of its vision. The complexity of M. Heidegger's project lies in the fact that he is trying to build the theory of individual practice, the theory of tilling, naive, vague understanding that cannot be distinguished from existence.

This paradoxical situation finds its reflection and to a certain degree an explanation, in hermeneutics and the hermeneutics of the traditional form. It is about such a concept as a hermeneutic circle. Rehabilitating this concept unacceptable in science through its regress in infinitum, M. Heidegger insists that this is the only possible model of deployment of Dasein-understanding. M. Heidegger in this work introduced the hermeneutic circle as one of the existential structures of human existence, giving the concept ontological value. For example, "Suse, for which a being-in-world language is an existence, has an ontological structure of the circle" (Heidegger, 2006: 153).

This circle forms the initial neglect of a person who is thrown into the world. A person turns into an elementary and the main component in the general architectonics of the world time: because a person builds his life through comprehension of an individual existential opportunity, the world time acquires the content and being. Hermeneutics of actuality, initially thought to be the practice of self-understanding of presence, expands here to the scale of the hermeneutics of the world, and in this plan, it goes beyond the establishment of the truth of his being and claims to know the existence of any entity. Heidegger's conception, thus, returns into the fundamental ontology.

The main work of M. Heidegger seeks the ways of the understanding of the human dasein and ways of the understanding of the meaning of being, which is articulated in various meanings, and thus allocating certain regions in its structure. But not only existential analytics that adopted a general character, reveals its paradox. The problem is much more complex, it is contained already in the very principle of the hermeneutics of fact. It consists of the understanding of the being, which is aimed at interpretation. In its turn, the interpretation is doomed to remain unattainable. That is, M. Heidegger considers, the question of the meaning of differing from other issues about the meaning of anything else. If, in ordinary issues, something is understood based on what is its content, then for the human presence, we quickly come to the incomprehensibility of its presence.

So a person in the process of understanding is not convinced in the presence of everything without exception, in their beholder and for their ability to understand the question of the meaning, as they sooner or later should face a certain horizon. Here's a life in itself - this is not only an open horizon of its capabilities, in which it throws itself, but also manifests itself like irresistible actuality. And if this fact is something immutable, which provides the actuality of any understanding, then this actuality becomes the main obstacle on the path of Dasein to its being. M. Heidegger, following a phenom eno- logical installation for a phenomenal subject, has chosen hermeneutic facts as the most adequate method for studying a special kind of matter. But he is not assuming that the explication and deployment of the presence launched by him in "Existence and Time", will identify the lack of phenomenological method. In the understanding of this fact, Gadamer sees the basic reason that prompted M. Heidegger to "turn", reorienting him from existential-anthropological themes in the direction of the ontology of language.

Although Gadamer does not have a hermeneutic language analysis, he does not depart from his thesis on the linguistic nature of understanding. For him, the grounds for which the human existence is built are an understanding, or the presence itself as an understanding, speaking as an independent ontological reality. At the same time, M. Heidegger comes to a language through the existential-ontological structure of the presence. Language, according to Gadamer, is a priori condition of any act of understanding, the space of its implementation and simultaneously a summary, expressed in the total condition of the world

In the "Truth and Method", Gadamer writes that the world is only the world since it is expressed in the language, but also that the true existence of the very language is that the world is expressed in it. It is very easy to see a certain tautology, which constantly accuses representatives of metaphysical philosophy. In the Gadamer, the initial human nature of the language simultaneously means the initial linguistic nature ofhuman being-in-world (Gadame, 1990: 447). In relations between the world and language, there is no place to subordination or hierarchy - words are the form that allows things to be, to be seen as phenomena, or be heard, because the truth of the world, according to the Gadamer, opens itself in dialogue. Expanding is similar to the game dialog of the participants who concerns the foundations of understanding. This dialogue makes it possible to find all the completeness of meaning and identify the truth, it becomes the central concept of hermeneutics, since it is precisely an understanding.

Thus, the hermeneutics of the Gadamer differs from the fundamental ontology of M. Heidegger. Heidegger's conception is based on the sale of being formed in the tradition of Western metaphysics. For Gadamer tradition is not something that should be overcome, on the contrary, this is experience necessary to enter into a dialogue. All this means that words are not just expressing something of some kind, they always face the integrity of being. The ultimate word is always drawn to the infinity of possible sense. The speculative character of the language is not invested in the logic of statements, it goes beyond thinking in representations and does not subordinate dogmatism and empiricism of everyday life and everyday experience.

Conclusions

As a result of the development of the problems of hermeneutical actuality as a reflection of the presence of existence and the philosophical theory of existential analytics, in hermeneutics, there is an opportunity to get out of the artwork of interpretation as a practical activity. But without the involvement of this philosophical program in language structures, which managed to implement the Gadamer, it would have remained a simple declaration on the need for understanding and interpretation, an auxiliary technique for ontological research. Gadamer converts hermeneutics into a special type of fundamental philosophical theory, which combines ontology, philosophy of language, and hermeneutics.

Heidegger's hermeneutics of the presence contains a special complexity. On the one hand, it assumes the conception of the primary, initial understanding as an equivalent of the direct realization of life and life sense. And on the other, the process of interpretation demands the presence of the issue of the comprehension of its existence. In turn, the nomination of language and its issues are considered as a semantic horizon of semblance. The involvement into the semantic horizon of semblance results in the finding by a person the world and their place in it. This approach was carried out by Gadamer, and it substantially expands the hermeneutical presence of M. Heidegger in a certain total understanding model, which is conceived in the context of linguistic division.

The linguistic task in the hermeneutics of the Gadamer confirms the value of M. Heidegger's discourse relative and ontological horizons of understanding, complements the concept of hermeneutic actuality, and eliminates its contradiction by the reconciliation of theoretical and practical existence plans carried out in the categorical unity of language. This unity is not a technical characteristic of the language and it is relevant not only to the language and situation of linguistic interaction but represents the correlate of Dasein itself, its fundamental embodiment, the semantic environment of deployment of existence.

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