That derivation presents the universe of possible thought as the necessity governing the continuing self-determination of the concept. When Hegel undertook to uncover “the logical” as that “innermost” in language and to present it in its entire dialectical self-differentiation, he was correct in seeing this undertaking as the attempt to reconstruct in thought the thoughts of God before the creation — a reality prior to reality. Though it is convincing that one cannot think Becoming without thinking Being and Nothing simultaneously, the converse, that when one thinks Being and Nothing one must think Becoming is not at all convincing. “One has acquired great insight when one realizes that being and not-being are abstractions without truth and that the first truth is Becoming alone” (XIII 306). ... cance of Hegel and Heidegger for Gadamer. for Gadamer: the mediation between past and present. If one keeps the purpose which Hegel assigned to the Logic in mind, his claim that its dialectic is scientific proves to be thoroughly consistent. Here nothing of the Phenomenology’s juxtaposition of belief and what is believed remains. Indeed, it is correct to say that it is open to us to see in Becoming something either coming into being or something passing away. The Hegel seminar was three hours long, which was a bit tiring, but ultimately helpful in grasping his concepts. Hermeneutics, “the art of interpretation,” originated in biblical and legal fields and was later extended to all texts. Thus it itself remains tied to the idea of total objectification of self and fulfills itself in absolute knowing. To be sure, the actual “logical” determinations constitutive of the relationships of things thought to each other, e.g., identity, difference, relation, proportion, etc., or those determinations which Plato compared to the vowels (Sophist 253), are always operative only when wrapped in language as it were. Nevertheless, in the end Hegel is more concerned with the logical explication of a total system than with the understanding of historical process. Finite minds and human history are the process of the Absolute manifesting itself in that which is most kin to itself, namely, spirit or consciousness. The engagement with literature and art has been a continuing featurethroughout Gadamer’s life and work and, in particular, Gadamer haswritten extensively on poets such as Celan, Goethe, Hölderlin,and Rilke (see especially Gadamer 1994b, 1997c). There are no single ideas, and it is the purpose of dialectic to dispel the untruth of their separateness. New York: Cambridge UP, 2002. That is to say, Becoming is now determined as transition to something. The speculative statement which challenges and stirs thought in this way thus unmistakably “consists in itself” as do, more generally, words of poetry and the being of the artwork. I like the book. . Reviewed in the United States on September 23, 2015, Reviewed in the United States on June 22, 2015. Thus, saying that “Being passes into Nothing and Nothing passes into Being,” is actually a quite untenable way of putting the matter, because a Being already present and distinct from Nothing would thereby be presupposed. Hans-Georg Gadamer (1971) The Idea of Hegel’s Logic. In the language form (not of a judgment as a statement, but in the judgment as it is spoken in a verdict, for example, or in the curse) the event of its being said is felt, and not merely what is said. In this book, Kristin Gjesdal uses a close analysis and critical investigation of Gadamer's Truth and Method (1960) to show that his engagement with Kant, Hegel, and Schleiermacher is integral to his conception of hermeneutics. Of course, that does not mean that thinking could ever exist without beliefs. Scribd is the world's largest social reading and publishing site. Hans-Georg Gadamer is considered to have made the most important contribution to hermeneutics of this century through his major work, Truth and Method. To begin with, I shall treat the idea of Hegel’s Logic generally. Hegel notes the correspondence between logic and grammar and compares — without heed to the differences between languages and their grammatical bases — the life which a “dead” grammar assumes in the actual use of a language to the life which logic assumes when one gives content to its dead form through use of it in positive sciences. The doctrine of Essence and the doctrine of the Concept, on the other hand, explicate the categories of relation and modality. coming into its proper presence.” Thus he himself relates reflection to that which he conceives of as aletheia and which he calls here the being of aletheia as it presents itself. Clearly, the expression, “bursts forth,” is one carefully chosen to exclude any idea of mediation and transition. This is revealed not only in the fascination Hegel’s dialectic has for him, in the critical analyses which it prompts and in his effort to differentiate his own philosophy from it. A few short clips of Gadamer discussing hermeneutics, which is what Gadamer's work focuses on and for which he is most famous. In conclusion, I shall discuss the relevance of Hegel’s Logic, above all in reference to its bearing on the problem of language which plays such a central role in the philosophy of today. On the contrary, the advance from one thought to the next, from one form of knowing to the next, must derive from an immanent necessity. An astonishing synthesis of literary criticism, philosophy, theology, the theory of law and classical scholarship, it is undoubtedly one of the most important texts in twentieth century philosophy. But how do things such as movement and progress commence in this construction of logical thought? And Hegel’s work is very difficult to penetrate without having a ‘companion’ work to help unpack the dense Hegelian argumentation. The logic that governs this developmental process is dialectic. Hegel calls it the “speculative” dimension and speaks of the “speculative statement” which, as opposed to all statement sentences referring a predicate to a subject, demands a retreat of thought into itself. In this respect, Gadamer is a student of Heidegger’s approach to the history of philosophy; Ricoeur a student of Hegel’s. If one reads Hegel precisely, one will see that in fact he never speaks of such a transition at all. I shall proceed then to the method of this Logic. If, as thought now determines, the difference of Being and Nothing is at the same time their complete lack of difference, then the question how Becoming emerges out of Being and Nothing no longer makes any sense at all. 225-246. Here Heidegger refers to reflection as a “shining back into aletheia without the latter itself . Nevertheless one must concede to Hegel that Fichte, instead of really completing the introduction into the standpoint of the “Doctrine of Science” — that is, the elevation and purification of the empirical “I” to the transcendental “I” — actually only insisted upon it. by chris dawson . His importance lies in his development of hermeneutic philosophy. 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