- 學位論文
從遊戲到對話：高達美《真理與方法》中「應用」概念之詮釋
From Play to Dialogue: Interpretation of the Concept of “Application” in Gadamer’s “Truth and Method”
摘要
本研究是高達美《真理與方法》中「應用」概念的研究。高達美根據古代詮釋學，特別是法學和神學詮釋學的實踐，強調了「應用」在詮釋學裡的根本作用。本研究嘗試從存有論脈絡出發理解應用概念，釐清「理論與實踐」「處境與應用」之內在關連性；再進入歷史性脈絡來理解應用概念，闡述人作為一個歷史有限性的存有之理解現象，說明了「應用」概念的功能正是在效應歷史概念中被揭示出來；再從詮釋學問題脈絡，特別是亞理斯多德的「實踐智慧」概念來恢復應用概念原有的地位；最後，從應用概念具體在語言中的呈現，探究在問答對話辯證中之真理彰顯。 高達美在《真理與方法》一書對於「應用」概念的論述文本範圍內，相較於法學詮釋學的探討，高達美對於神學詮釋學的論述內容篇幅要少得多。同時也因為要論述「應用」概念在詮釋學性的理解脈絡，而將神學詮釋學僅放在與法學詮釋學同一個理論高度思考並定位之。筆者進一步提問：這是否有將神學詮釋學予以扁平化的傾向？其原因何在？是否高達美的詮釋學性哲思在神學詮釋學的應用概念論述上有其未說出的部分？究竟自敬虔派以降所發展之神學詮釋學，在詮釋學脈絡下對經典閱讀之理解及信仰實踐的關連，能給予哲學詮釋學哲思何種嶄新視域？ 針對上述的提問，筆者認為基督教神學詮釋開啟了一個終極性的方向，即透過「子」，透過「道」，透過「言說」提供了線索。這種「在基督裡」的道蘊含在其中，人在道的言說當中認識自身之狀態，可以視為是高達美詮釋學性哲思內道外道互滲互存的具體呈現。對於神學真理的理解尋求，基督耶穌的「道成肉身」降世生活在人當中，展現了普遍性與特殊性的關係接連，亦填補了人之存有的歷史有限性的理解缺陷。這是否正是高達美哲學詮釋學所努力建構的一種人類存在的真正理解經驗，以及詮釋學經驗的實踐品格的完滿展示？換句話說，這是否正是筆者於本研究中想探究的理解應用概念的最完滿性的具體示範？或者，基督耶穌的言語「我就是道路，真理，生命，若不藉著我，沒有人能到上帝那?堨h。（約翰福音14:6）」能夠將應用概念之存有性脈絡、歷史性脈絡、對話性脈絡予以整合起來，進而再出發參與在現實之實存處境生活中，藉著與「他者」的繼續問答對話辯證，走出一條創造性的理解朝聖之路。
並列摘要
Abstract The main issue of this research is the Concept of “Application” of Hans-Georg Gadamer’s Philosophical Hermeneutics. According to ancient hermeneutics, particularly, the practice of legal and theological, Gadamer emphasized the fundamental function of the “application” in hermeneutics. In this research, trying to clarify the inner relation of “theory and practice”, “situation and application” from the ontological context to comprehend the concept of application. Adopting historic context to understand “application” concept, elaborate the understanding of limited existence of human being, and prove the function of “application” concept is indeed revealed in the concept of effective-history. From the context of hermeneutics, particularly the concept of Aristotle’s phronesis, to recover the original position of application concept. Lastly, from the concrete display of language of application concept to explore the revelation of truth in the dialectic of question and answer. However, in the text of the concept of “Application” in Gadamer’s Truth and Method, compare with the exploration to legal hermeneutics, it seemed that Gadamer addressed a lot less on theological hermeneutics; and while expounded the application concept in the understanding of hermeneutics, he placed and orientated theological and legal hermeneutics on the same theoretical level. The writer hence raised questions: Is it tends to flatten theological hermeneutics? And what are the reasons for it? Are there any unspoken incompleteness in application concept statements of theological hermeneutics in Gadamer’s hermeneutic philosophical thinking? What exactly can the connection of understanding of bible reading and faith practice under hermeneutics thread of thought originated from the theological hermeneutics developed since the pietism provide some sorts of originally new horizon in the philosophical hermeneutics thinking? That is in response to the above questions, the Christian theological hermeneutic provided an ultimate answer- The only way to find out is by means of “the son of God”, “Word”, and “Speech”. “In Christ”, the Word is contained within, human being come to know the being in the speech of Word; isn’t it the concrete display of the circumincession of inner and external way within Gadamer’s hermeneutic philosophical thinking. As for understanding and seeking for the truth, the Incarnation of Jesus Christ descended to live among us demonstrated the connection of universality and particularity, it also filled up the understanding defect of the historic limitation of the existence of human being. Is this the true understanding experience of the existence of human being and the complete display of practice character in hermeneutics experience structured in Gadamer’s philosophical hermeneutics? In another word, is this the most complete and concrete demonstration of understanding the concept of application that the writer tried to explore in the research? Or, Jesus Christ’s words, “I am the way, the truth, and the life; no one comes to the Father but by me. (John 14:6)” can integrate the ontological, historic, and dialectic context within the concept of application; furthermore, participate in the real life, work out a creative way to understanding pilgrimage journey by adopting dialectic of question and answer with “others”.