- 學位論文
從方法到「本質」：以<<真理與方法>>中詮釋學經驗為線索
From the Method to the “Wesen”: Take the Hermeneutical Experience in “Truth and Method” as a Clue.
摘要
本文探討高達美對經驗概念的闡明，他所謂的經驗屬於「詮釋學經驗」的本質，他首先討論了胡塞爾，發現了他返回到具體經驗的努力是值得讚賞的和真摯的，但是他也批評了胡塞爾，因為他所描述的自我的純粹先驗主體性不是如此作為純粹先驗主體性地被給予。他討論了弗朗西斯‧培根在《新工具》中的經驗概念，稱讚他對心靈總是無法擺脫的偏見的探討，但是高達美對培根想排除的東西很感興趣，種族偶像和市場偶像。經驗一直是真的，直到新的經驗出現為止。這一事實其實是對亞里斯多德歸納理論的平反。 高達美回到黑格的經驗概念，他在黑格爾那裏發現了，經驗具有一種倒轉意識的結構，因此它是一種辯證的運動，事實上，經驗源初地總是否定的經驗。因此經驗總是導致新的知識，導致一個更有經驗的自我。高達美指出一個有經驗的人是：由於他擁有的許多[否定的]經驗和他從中得出的知識。 經驗的範例是希臘悲劇中，一個人遇到了人類限知識的界限。高達美說，經驗就是對人類有限性的經驗。在經驗中那產生於人心中的獨斷論達到了一個絕對的界限。經驗「教導我們承認實在的東西。經驗真正的結果……是認識到存有」 高達美反對先前的經驗概念的一個原因是對歷史性的感覺的缺失：經驗其實意味著與實在的謙卑的遭遇，它使一個人變得有經驗。人如果深信將會有另一次機會、還有時間改變一切事情，這些想法是錯誤的。事實上，真正的經驗是對一個的歷史性的經驗。知道自己身處於並行動於歷史中，是沒什麼可以重複的這個事實紀驗。 接下來高達美作出了一個重要的轉向。也就是：我們必須在詮釋學經驗中找出那些我們已經意識到的要素。首先，詮釋學經驗與傳統有關。但是高達美繼續說道，由於經驗是辯證的，我們像對一個一樣經驗傳統。我們不是像對一個外在的對象一樣來經驗它，你一樣經驗傳統。我們不是像對一個外在的對象一樣來經驗它，我們不是將之作為一個對象來經驗，而是作為處於與我們的關係中的東西來經驗。我們置身於一個傳統中，這不是一個限制，而是一個我們置身於一個傳統並沒有限制一個知識的自由，而是使它得以可能。 認識並實現這一點，就形成了人類經驗的最高形態：歷史效果意識具有的向傳統的開放性，此外，它意味著傳統像一個你，是一個向他的傳統開放的東西，這個意識會把我們導向高達美的效果歷史意識(wirkungsgecshichtliches bewusstsen)，一個意識到了歷史和傳統始終在其中起作用的意識。一個有經驗的人是一個寬容的、開放的、充滿了傳統的人。
並列摘要
The aim of this dissertation is to research the concepts of experience, which is from Gadamer, that is the essence of hermeneutic experience. He discusses Husserl first and finds his effort to return to concrete experience laudable and sincere. However, Gadamer also criticizes Husserl because the pure transcendental subjectivity of the ego is not given as such but always given in the idealization of language. He also discusses Francis Bacon’s concept of experience in the Novum Organum and applauds his exploration of the prejudices that hold the mind captive, but Gadamer is interested in what Bacon wants to exclude, the idols of the tribe and the marketplace. The fact that experience is true until contradicted by new experience is really rehabilitation, Gadamer says, of Aristotle’s theory of inductuon. And he goes back to Hegel’s concept of experience as the new true subject that emerges from the dialectical movement of conscious. Gadamer finds in Hegel a major component of his own concept. According to Hegel, experience has the structure of a reversal of consciousness and hence it is dialectical movement. In fact, experience is initially always experience of negation. So experience always leads to new knowledge, and also to a more experienced self. Gadamer notes that the experienced person is someone who, because of the many negative experiences he has had and the knowledge he has draw from them. The paradigm of experience is the experience of the hero in a Greek tragedy. The Greek motto is: through suffering learn wisdom. In Greek tragedy one comes up against the limits of human finite knowledge. Says Gadamer: “Thus experience is experience of human finitude.” In experience “the dogmatism which proceeds from the soaring desires of the human heart reaches an absolute barrier.” Experience “teaches us to acknowledge the real. The genuine result of experience…. is to know what is.” One of Gadamer’s objections to previous concepts of experience is the absence of any sense of historicity. One gets the idea that experience, for Gadamer, means the body of humbling encounters with reality that make an “experience” person. So it’s impossible to have another time and chance to change everything. In fact, genuine experience is experience of one’s historicity. It is to say, one knows that he acts and stands in history, and nothing about the fact can reappear. Then Gadamer makes an important turn. He says we should to seek out in the hermeneutical experience those we have already found in the analysis of experience in general. First, hermeneutical experience is concerned with tradition, says Gadamer. But he goes on to say that since experience is dialectical, we experience tradition as a Thou. We do not experience it as an external object. We experience it not as an object but as something that is “in relationship with us.” We are situated in a tradition and this is not a restriction. To be situated within a tradition does not limit the freedom of one’s knowledge but makes it possible. Knowing and realizing this, it constitutes the highest type of hermeneutical experience: the openness to tradition characteristic of historically effected consciousness. This means that one to open to one’s tradition, and this consciousness leads us to Gadamer’s concept of wirkungsgeschichtliches Bewusstsein, A consciousness aware that history and tradition are always work in it. An experienced person is tolerant, open, and full tradition.