9. The Rehabilitation and Universalization of Practical Knowledge and Experience 177
177 9. The Rehabilitation and Universalization of Practical Knowledge and Experience In the previous chapters I have given an account of what we could define as the pars destruens of Gadamer’s philosophy, that is, his strong (but, in my opinion, not one-sided or unwarranted) critique of the techno-scientific civilization. This critique is basically aimed at emphasizing the limits of the modern objectifying scientific enter- prise, i.e. what Gadamer calls the limits of objectification. In fact, as Jean Grondin expresses it: es geht in seiner [scil. Gadamers] Hermeneutik […] um die Grenzen der Objek- tivierung schlechthin. Das menschliche Verstehen, Verhalten, Fühlen hat vielleicht weniger mit Planen, Kontrolle und Bewusstheit zu tun, sondern weit mehr mit einem art-spezifischen Sich-Einfügen in die Ritualität des Lebens, in Traditionsformen, in ein Geschehen, das uns umgreift und das wir nur stam- melnd begreifen können1. It is now time to analyze the pars construens of his philosophical hermeneutics, which basically consists of a rehabilitation of all those kinds of experiences and of that knowledge that seem to elude the control of scientific-methodical patterns. In short, such an un- methodical kind of experience consists of the fundamental herme- neutic phenomenon, i.e. understanding (Verstehen). This implies that, in Gadamer’s view, the two concepts (experience and understanding) are tightly and perhaps even indissolubly linked2. 1 Grondin 2001, p. 125. 2 This close connection has been stressed, among others, by Camera 1991 (p. 196) – according to whom “experiencing (Erfahren) develops into ‘self-under- standing’, it becomes Verstehen”; by Teichert...
You are not authenticated to view the full text of this chapter or article.
This site requires a subscription or purchase to access the full text of books or journals.
Do you have any questions? Contact us.Or login to access all content.