Г.-Г. ГАДАМЕР: ПЕРЕЖИВАНИЯ КАК ПРЕДМЕТ ФИЛОСОФСКОЙ РЕФЛЕКСИИ
Journal Title: Гуманітарний часопис - Year 2016, Vol 1, Issue 2
Abstract
Romanov Olexandr H.-G. GADAMER: THE CONCEPT OF EXPERIENCE AS A SUBJECT OF PHILOSOPHICAL INVESTIGATION The article “H.-G. Gadamer: The Concept of Experience as a Subject of Philosophical Investigation” deals with the logic of how the concept of experience becomes a subject of philosophical investigation in the contemporary western philosophical tradition. The article considers the approach of Hans-Georg Gadamer of this problem and its main drawbacks as well. The historical and philosophical context of philosophical conversion of the concept of experience is studied. In his investigation “Truth and Methode” Hans-Georg Gadamer stated that the term “experience” [in German “das Erlebnis”] wasn’t used neither in the XVIII century nor by Johann Wolfgang von Goethe and Friedrich Schiller. In accordance with H.-G. Gadamer the beginning of wide application of the term “experience” falls on 1870s, when this term started to be used in the biographical literature (first of all in the texts by Wilhelm Dilthey, Carl Yusti and Hermann Grimm). Investigation of “Truth and Methode” by Hans-Georg Gadamer shows that even in 1960 there was lack of clear and informative understanding of the concept of experience in the field of philosophy. It can be explained by two contradictory positions: a theoretical and cognitive interpretation of experience (taking into account scientism canons), and a romantic and vitalist protest against the rationalism of the Age of Enlightenment. In this context human experiences became both a subject of scientism explanation and romantic and vitalist comprehension. The main drawbacks of Hans-Georg Gadamer approach to the concept of experience are the following: 1) insufficient differentiation between terminological and conceptual analysis, 2) universalization of the German context, disregarding other language contexts, 3) usage of vicious circle while defining the concept of experience, and in general, 4) weak articulation of philosophical conclusions in the text, that seem to be narrative rather than philosophical. The author states that fundamental methodological vector of upgrading the philosophy of XIX–XX centuries should become the intention to emancipate human cognition from scientism canons. In the same way Edmund Husserl’s phenomenology, Martin Heidegger’s existentialism, Hans-Georg Gadamer’s hermeneutics inherited philosophical traditions aimed at withdrawing the human cognition from the dead-end of positivism, naturalism, and scientism. Historically Wilhelm Dilthey took a significant role in this tradition. He influenced not only Edmund Husserl, Martin Heidegger and Hans-Georg Gadamer, but also (by means of George Simmel) an American philosophical tradition represented by William James, John Dewey, George Herbert Mead. Formed at the turn of the XIX and XX centuries classical psychoanalysis by Sigmund Freud was deeply influenced by dominating ideas of naturalism, scientism and vitalism. One of the consequences of these influences was the lack of the concept of experience (unlike such metapsychological concepts as “libido”, “death instinct”, “id”, “ego”, “super-ego”, “cathexis”) in the conceptual apparatus of classical psychoanalysis by Sigmund Freud. The following modernization of psychoanalysis and the philosophical approach by Hans-Georg Gadamer show the dominance of two contradictory positions such as gnosiological and romantic-vitalist interpretations of experience in the psychoanalytical and philosophical traditions correspondingly. But for some time human experience might remain something marginal, dependent and, as a result, uninvestigated on the no man’s land between science and vitalist doctrines.
Authors and Affiliations
Олександр Романов
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