Hans-Georg Gadamer

Hans-Georg Gadamer

Infobox Philosopher
region = Western Philosophy
era = 20th-century philosophy
color = #B0C4DE

name = Hans-Georg Gadamer
birth = February 11, 1900 Marburg, Germany
death = March 13, 2002 (aged 102) Heidelberg, Germany
school_tradition = Continental philosophy Hermeneutics
main_interests = Metaphysics· Epistemology Language· Ontology· Aesthetics
notable_ideas = Philosophical hermeneutics "Practical philosophy" "All products of a tradition stand within that tradition" Language as unity of the infinite and finite
influences = Aeschylus· Plato· Aristotle· Kant· Hegel Kierkegaard· Hölderlin· Schleiermacher Dilthey· Husserl· Heidegger Jaspers
influenced = Rorty· Gianni Vattimo· Ricoeur

Hans-Georg Gadamer (IPA2|ˈgaːdamɐ; February 11, 1900 – March 13, 2002) was a German philosopher of the continental tradition, best known for his 1960 magnum opus, "Truth and Method" ("Wahrheit und Methode").


Gadamer was born in Marburg, Hesse-Nassau, as the son of a pharmaceutical chemist who later also served as the rector of the university there. He resisted his father's urging to take up the natural sciences and became more and more interested in the humanities. He grew up and studied in Breslau under Richard Hönigswald, but soon moved back to Marburg to study with the Neo-Kantian philosophers Paul Natorp and Nicolai Hartmann. He defended his dissertation in 1922.

Shortly thereafter, Gadamer visited Freiburg and began studying with Martin Heidegger, who was then a promising young scholar who had not yet received a professorship. He thus became one of a group of students such as Leo Strauss, Karl Löwith, and Hannah Arendt. He and Heidegger became close, and when Heidegger received a position at Marburg, Gadamer followed him there. It was Heidegger's influence that gave Gadamer's thought its distinctive cast and led him away from the earlier neo-Kantian influences of Natorp and Hartmann.

Gadamer habilitated in 1929 and spent most of the early 1930s lecturing in Marburg. Unlike Heidegger, Gadamer was strongly anti-Nazi, although he was not politically active during the Third Reich. He did not receive a paid position during the Nazi years and never entered the Party; only towards the end of the War did he receive an appointment at Leipzig. In 1946, he was found by the American occupation forces to be untainted by Nazism and named rector of the university. Communist East Germany was no more to Gadamer's liking than the Third Reich, and he left for West Germany, accepting first a position in Frankfurt am Main and then the succession of Karl Jaspers in Heidelberg in 1949. He remained in this position, as emeritus, until his death in 2002 at the age of 102.

It was during this time that he completed his "magnum opus" "Truth and Method" (in 1960) and engaged in his famous debate with Jürgen Habermas over the possibility of transcending history and culture in order to find a truly objective position from which to criticize society. The debate was inconclusive, but marked the beginning of warm relations between the two men. It was Gadamer who secured Habermas's first professorship in Heidelberg. Another attempt to engage Jacques Derrida proved less enlightening because the two thinkers had so little in common. After Gadamer's death, Derrida called their failure to find common ground one of the worst debacles of his life and expressed, in the main obituary for Gadamer, his great personal and philosophical respect.

In 1968, he invited Tomonobu Imamichi for lectures at Heidelberg, but their relationship became very cool after Imamichi pointed out that Heidegger had taken his concept of "Dasein" out of Okakura Kakuzo's concept of "das-in-dem-Welt-sein" (to be in the being of the world) expressed in "The Book of Tea", which Imamichi's teacher had offered to Heidegger in 1919, after having followed lessons with him the year before.Tomonubu Imamichi, "In Search of Wisdom. One Philosopher's Journey", Tokyo, International House of Japan, 2004 (quoted by Anne Fagot-Largeau at her [http://www.college-de-france.fr/default/EN/all/phi_sci/p1184676830986.htm lesson] at the College of France on 7 December 2006)] Imamichi and Gadamer renewed contact four years later during an international congress.


Gadamer's philosophical project, as explained in "Truth and Method", was to elaborate on the concept of "philosophical hermeneutics", which Heidegger initiated but never dealt with at length. Gadamer's goal was to uncover the nature of human understanding. In the book Gadamer argued that "truth" and "method" were at odds with one another. He was critical of two approaches to the human sciences ("Geisteswissenschaften"). On the one hand, he was critical of modern approaches to humanities that modeled themselves on the natural sciences (and thus on rigorous scientific methods). On the other hand, he took issue with the traditional German approach to the humanities, represented for instance by Friedrich Schleiermacher and Wilhelm Dilthey, which believed that correctly interpreting a text meant recovering the original intention of the author who wrote it.

In contrast to both of these positions, Gadamer argued that people have a 'historically effected consciousness' ("wirkungsgeschichtliches Bewußtsein") and that they are embedded in the particular history and culture that shaped them. Thus interpreting a text involves a fusion of horizons where the scholar finds the ways that the text's history articulates with their own background. "Truth and Method" is not meant to be a programmatic statement about a new 'hermeneutic' method of interpreting texts. Gadamer intended "Truth and Method" to be a description of what we always do when we interpret things (even if we do not know it): ‘My real concern was and is philosophic: not what we do or what we ought to do, but what happens to us over and above our wanting and doing’ (Truth and Method (2nd edn Sheed and Ward, London 1989) xxviii).

"Truth and Method" was published twice in English, and the revised edition is now considered authoritative. The German-language edition of Gadamer's Collected Works includes a volume in which Gadamer elaborates his argument and discusses the critical response to the book. Finally, Gadamer's essay on Celan (entitled "Who Am I and Who Are You?") is considered by many -- including Heidegger and Gadamer himself -- as a "second volume" or continuation of the argument in "Truth and Method".

Gadamer also added philosophical substance to the notion of human health. In 'The Enigma of Health' Gadamer explored what it means to heal, as a patient and a provider. In this work the practice and art of medicine are thoroughly examined, as is the inevitability of any cure.

In addition to his work in hermeneutics, Gadamer is also well known for a long list of publications on Greek philosophy. Indeed, while "Truth and Method" became central to his later career, much of Gadamer's early life centered around studying the classics. His work on Plato, for instance, is considered by some to be as important as his work on hermeneutics.



*"Philosophical Apprenticeships". By Hans-Georg Gadamer. MIT Press. 1985 "(Gadamer's memoirs)"
*"Truth and Method". By Hans-Georg Gadamer. 2nd rev. edition. trans. J. Weinsheimer and D.G.Marshall. New York: Crossroad, 1989. ISBN 978-0826476975 [http://www.amazon.com/gp/reader/082647697X excerpt]
*"The Relevance of the Beautiful and Other Essays". by Hans-Georg Gadamer. trans. N. Walker. ed. R. Bernasconi, Cambridge: Cambridge University Press, 1986.
*"Gadamer on Celan: ‘Who Am I and Who Are You?’ and Other Essays". By Hans-Georg Gadamer. trans. and ed. Richard Heinemann and Bruce Krajewski. Albany, NY: SUNY Press, 1997.
*"Praise of Theory". By Hans-Georg Gadamer. trans. Chris Dawson. New Haven: Yale University Press, 1998.
*"Heidegger's Ways". By Hans-Georg Gadamer. trans. John W. Stanley. New York, SUNY Press, 1994.
*"Literature and Philosophy in Dialogue: Essays in German Literary Theory". By Hans-Georg Gadamer. trans. Robert H. Paslick. New York, SUNY Press, 1993.


* Dostal, Robert L. ed. "The Cambridge Companion to Gadamer". Cambridge: Cambridge University Press, 2002.
* Dunning, Stephen. "Paradoxes in Interpretation" in Kierkegaard in Post/Modernity. Indianapolis: Indiana University Press, 1995.
* Code, Lorraine. ed. "Feminist Interpretations of Hans-Georg Gadamer". University Park: Penn State Press, 2003.
* Coltman, Robert. "The Language of Hermeneutics: Gadamer and Heidegger in Dialogue". Albany: State University Press, 1998
* Grondin, Jean. "The Philosophy of Gadamer". trans. Kathryn Plant. New York: McGill-Queens University Press, 2002.
* Grondin, Jean. "Hans-Georg Gadamer: A Biography" trans Joel Weinsheimer. New Haven: Yale University Press, 2004.
* Malpas, Jeff, Ulrich Arnswald and Jens Kertscher (eds.). "Gadamer's Century: Essays in Honour of Hans-Georg Gadamer". Cambridge, Mass.: MIT Press, 2002.
* Weinsheimer, Joel. "Gadamer's Hermeneutics: A Reading of "Truth and Method". New Haven: Yale University Press, 1985.
* Wright, Kathleen ed. "Festivals of Interpretation: Essays on Hans-Georg Gadamer's Work". Albany, NY: SUNY Press, 1990.

teachers=Martin Heidegger
students=Andrés Ortíz-Osés
Gianni Vattimo


ee also

* People
* Augustine of Hippo
* Betti, Emilio
* Bultmann, Rudolf
* Derrida, Jacques
* Dilthey, Wilhelm
* Drechsler, Wolfgang
* Habermas, Jürgen
* Heidegger, Martin
* Luther, Martin
* von Ranke, Leopold
* Ricoeur, Paul
* Schleiermacher, Friedrich
* Ortíz-Osés, Andrés
* Topics
* Antipositivism
* Aristotelianism
* Critical Theory
* Frankfurt School
* Hermeneutics
* Historical School
* Radical hermeneutics

External links

* [http://plato.stanford.edu/entries/gadamer/ Hans-Georg Gadamer at Stanford Encyclopedia of Philosophy]
* [http://www.ms.kuki.tus.ac.jp/KMSLab/makita/gdmhp/ghp_kchrono_d.html Chronology (in German)]
* [http://www.ms.kuki.tus.ac.jp/KMSLab/makita/gdmhp/ghp_wwerk_d.html Works by Gadamer]
* [http://www.films.com/PreviewClip.aspx?isR
*Miguel Ángel Quintana Paz: [http://www.uned.es/dpto_fil/revista/polemos/articulos/MA_Quintana_On%20Hermeneutical%20Ethics%20&%20Education%20(Internet)2.doc "On Hermeneutical Ethics and Education"] , a paper on the relevance of Gadamer's Hermeneutics for our understanding of music, ethics and education in both.

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