Unquiet understanding: Gadamer's philosophical hermeneutics

Unquiet Understanding: Gadamer's Philosophical Hermeneutics

Volumn , Issue , 2006, Pages 1-291

  Davey, Nicholas ^a  

^a UNIVERSITY OF DUNDEE   (United Kingdom)

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References (377)

1. "Only linguistic analysis believes that one can say everything that one means or knows." See Hans-Georg Gadamer, On Education, Poetry, and History: Applied Hermeneutics, ed. D. Misgeld and G. Nicholson (Albany: State University of New York Press, 1992), 69
2. Hans-Georg Gadamer, A Century of Philosophy, A Conversation with Riccardo Dottori (New York: Continuum, 2004), 76-77
3. See Gianni Vattimo, "Gadamer and the Problem of Ontology," in Gadamer's Century, Essays in Honor of Hans-Georg Gadamer, ed. J. Malpas, U. Arnswald, and J. Kertscher (Cambridge: MIT Press, 2002), 304
4. Gadamer comments, "Essential to an experience is that it cannot be exhausted in what can be said of it or grasped as its meaning....The mode of being of experience is precisely to be so determinative that one is never finished with it. Nietzsche says, 'all experiences last a long time in profound people' (Gesammelte Werke, Musarion ed. XIV 50)
5. He means that they are not soon forgotten, it takes a long time to assimilate them, and this (rather than their original content as such) constitutes their specific being and significance." Truth and Method, ed. Weinsheimer (London: Sheed and Ward, 1989), 67
6. hereafter referred to as TM. With regard to the inexhaustible nature of telling experience, Gadamer is indebted to Dilthey's concept of Erlebnis. Dilthey writes, "Elements in my awareness of...experience draw me on to elements which, in the course of my life-though separated by long stretches of time-were structurally connected to them...linked to them in the far distant past are the events through which they originated. Another element leads into the future....Because living through an experience calls for ever new links, we are carried along in this way." W. Dilthey, Selected Writings, ed. H. P. Rickman (London: Cambridge University Press, 1979), 185
7. The most recent of Gadamer's political critics is Richard Wolin who, like Habermas and Caputo, falls for the simplistic equation that a critique of the Enlightenment is synonymous with an irrational legitimization of tradition and authority: see R. Wolin's "Untruth and Method," The New Republic 4, no. 432 (May 2000): 36-45
8. For comments on other recent work on the political dimensions of Gadamer's life and work, see Robert Dostal, "Gadamer, The Man and His Work," in The Cambridge Companion to Gadamer, ed. R. Dostal (Cambridge: Cambridge University Press, 2002), 13-35
9. Derrida describes hermeneutics as the endeavor that yearns to come to a stop "in the decoding of a meaning or truth": see J. Derrida, Limited Inc. (Evanston: Northwestern University Press, 1997), 21
10. Foucault claims that hermeneutics "dooms us to an endless task...[as it]...rests on the postulate that speech is an act of 'translation'...an exegesis which listens to the Word of God, ever secret, ever beyond itself," a word which "for centuries we have waited (for) in vain": see M. Foucault, The Birth of the Clinic, An Archaeology of Medical Perception, trans. A. M. Sheridan Smith (New York: Vintage, 1975), xvi-xvii
11. The word radical is used here in the sense of implying a far-reaching or thorough change in a framework of established ideas: see The New Oxford Dictionary of English (1998), 1528
12. "Patere legem, quam ipse tulisti," Nietzsche, Genealogy of Morals, Third Essay Section 27, ed. Kaufmann (New York: Vintage, 1969)
13. Gadamer's principled commitment to the historical incompleteness of understanding is consistent with Ernst Cassirer's view that the creator of a philosophical concept cannot anticipate all of its future historical determinations: see Ernst Cassirer, The Philosophy of Symbolic Forms, trans. R. Mannheim (London: Yale University Press, 1980), 1
14. Cassirer argues, "The history of philosophy shows us very clearly that the full determination of a concept is very rarely the work of that concept who first introduced that concept. For a philosophical concept is generally speaking rather a problem than the solution to a problem-and the full significance of this problem cannot be understood so long as it is in its first implicit state" (ibid. ). It is noteworthy that he is alluding to a passage in Kant's Critique of Pure Reason. Referring to the ambiguities within Plato's expression "idea," Kant comments, "I need only remark that it is by no means unusual, upon comparing the thoughts which an author has expressed in regard to his subject, whether in ordinary conversation or in writing, to find that we understand him better than he has understood himself. As he has not sufficiently determined his concept, he has sometimes spoken, or even thought, in opposition to his own intention": see Immanuel Kant, Critique of Pure Reason, trans. N. K. Smith (London: Macmillan, 1970), A314, 310
15. See Anthony Savile, The Test of Time (Oxford: Clarendon, 1982), 84
16. "I too affirm that understanding is always understanding-differently [Anders-verstehen]," and, "Who ever understands must understand differently if he is to understand at all." See Hans-Georg Gadamer, "Letter to Dallmayr" and "Hermeneutics and Logocentricism," in Dialogue and Deconstruction; The Gadamer Derrida Encounter, ed. D. P. Michelfelder and Richard E. Palmer (Albany: State University of New York Press, 1989), 96 and 118
17. see Hans-Georg Gadamer, The Relevance of the Beautiful and Other Essays (Cambridge: Cambridge University Press, 1986), 10
18. Wilhelm von Humboldt, The Limits of State Action, ed. J. W. Burrow (Cambridge: Cambridge University Press, 1969), 17
19. Hans-Georg Gadamer, Hermeneutics, Religion, and Ethics, trans. J. Weinsheimer (New Haven: Yale University Press, 1999), 16
20. See Julian Roberts, German Philosophy, An Introduction (London: Polity Press, 1988), 263
21. Martin Heidegger, "On the Origin of the Art Work," in Poetry, Language, and Thought, trans. Albert Hofstadter (New York: Harper and Row, 1972)
22. "From the Aristotelian doctrine of catharsis to the free play of the Kantian faculties, to the beautiful as the perfect correspondence of inside and outside in Hegel, aesthetic experience seems always to have been described in terms of Geborgenheit-security, 'orienation' or 'reorientation'." See G. Vattimo, The Transparent Society (London: Polity, 1992), 52
23. Wolfgang Iser, The Range of Interpretation (New York: Columbia University Press, 2000), 154
24. See also Nicholas Davey, "Between the Human and the Divine: On the Question of the In-Between," in Between the Human and the Divine, Philosophical and Theological Hermeneutics, ed. A. Wiercinski (Toronto: Hermeneutic Press, 2002), 88-96
25. See R. Williams, On Christian Theology (Oxford: Blackwell, 2001), 240
26. Related arguments are discussed at length in my article "The Subject as Dialogical Fiction," in Rethinking Communicative Interaction, ed. Colin Grant (Amsterdam: John Benjamin Publishing, 2003), 53-68
27. See The Construction of Reality, ed. M. A. Arbib and Mary Hesse (Cambridge: Cambridge University Press, 1986), chapter 9 and Paul Feyerabend, Farewell to Reason (London: Verso, 1987), chapter 3
28. Gordon Leff was among the first English hermeneuticians to advance such an argument in the case of historical objectivity. He writes, "Nor is history peculiar in being partial knowledge. Every problem entails limiting the area and the kind of knowledge to be considered." The issue for Leff is the extent to which a historian is aware of his or her intellectual limitations and acts in a manner that is consistent with that consciousness. See Gordon Leff, History and Social Theory (London: Merlin Press, 1969), 122
29. "This characteristic of Dasein's Being-this 'that it is'-is veiled in its 'whence' and 'whither,' yet disclosed in itself all the more unveiledly; we call the 'thrownness' of this entity into its 'there'. The expression 'thrownness' is meant to suggest the facticity of its being delivered over." Martin Heidegger, Being and Time (Oxford: Blackwell, 1960), 174. See also pages 219-24
30. Joel Weinsheimer, Gadamer's Hermeneutics. A Reading of Truth and Method (New Haven: Yale University Press, 1984), 12
31. "The object...exists only for the subject": Arthur Schopenhauer, The World as Will and Representation, trans. E. F. J. Payne (New York: Dover, 1969), Vol 1, 11
32. The notion of Sache is discussed at length in chapter 2 of this essay. Gerald Bruns offers a detailed discussion of the nature of the subject matter as it is presented by Gadamer. See Gerald Bruns, Hermeneutics, Ancient and Modern (New Haven: Yale University Press, 1992), 62-63
33. Gadamer's worries about the language of the statement clearly derive from Heidegger's concerns about apophantic language. See Being and Time, 200-201
34. Nicholas Davey, "The Hermeneutics of Seeing" in Interpreting Visual Culture, ed. Ian Heywood and Barry Sandywell (London: Routledge, 1999), 9
35. See Nicholas Davey, "A Response to Christopher Smith," in Gadamer and Hermeneutics, ed. H. Silverman (London: Routledge, 1991), 42-62
36. See Hans-Georg Gadamer, Philosophical Apprenticeships, trans. R. R. Sullivan (Cambridge: MIT Press, 1985), 55-61
37. Fred Lawrence, "Gadamer, the Hermeneutic Revolution and Theology," in The Cambridge Companion to Gadamer (Cambridge: Cambridge University Press, 2002), 167-200
38. See John D. Caputo, ed., The Religious (Oxford: Blackwell, 2002)
39. D. E. Cooper, The Measure of Things. Humanism, Humility, and Mystery (Oxford: Clarendon Press, 2002), 364
40. Andrew Louth, Discerning the Mystery (Oxford: Clarendon, 1989), 139
41. Werner Hamacher, Premises, Essays on Philosophy and Literature from Kant to Celan (Cambridge: Harvard University Press, 1996), 1
42. For a recent and very lucid account of this debate, see Andrew Ford, The Origins of Criticism, Literary Culture, and Poetic Theory in Classical Greece (Princeton: Princeton University Press, 2002)
43. T. J. Reed offers some interesting insights into how Goethe and Schiller apply the idea of Bildung (self-education). It is clear, however, that the German Romantics tied the conception of Bildung to a notion of improving or perfecting the self. This notion of perfectibility is completely missing from Gadamer's conception of Bildung. See T. J. Reed, The Classical Centre, Goethe and Weimar 1775-1832 (Oxford: Clarendon Press, 1986), especially 14
44. Gadamer's more Hegelian approach to the notion of Bildung is made clear in TM. See TM, 9-19. The question of Bildung has received much attention in the philosophy of education. See the special issue "Educating Humanity: Bildung in Postmodernity," Journal of Philosophy of Education 36, no. 3 (August 2002)
45. A. G. Baumgarten, Texte zur Grundlegung der Ästhetik (Stuttgart: Felix Meiner, 1983), 4-6
46. See Feyerabend, Farewell to Reason, 112-88
47. Ernst Cassirer, The Logic of the Humanities (London: Yale University Press, 1974), 117
48. John D. Caputo, Radical Hermeneutics, Repetition, Deconstruction, and the Hermeneutic Project (Bloomington: Indiana University Press, 1987), 96-97
49. Alistair MacIntyre, After Virtue, A Study in Moral Theory (London: Duckworth, 1993), 187-94
50. See Jean Grondin, Sources of Hermeneutics (Albany: State University of New York Press, 1995), 111-24
51. Iser, The Range of Interpretation, 84
52. Richard Rorty, Philosophy and the Mirror of Nature (Oxford: Blackwell, 1980), 357
53. See my essay "On the Other Side of Writing: Thought's on Gadamer's Notion of Schriftlichkeit" where this is discussed. Refer to Language and Linguisticality in Gadamer's Hermeneutics, ed. L. Schmidt (New York: Lexington Books, 2000), 77-114
54. Adrian Marino, The Biography of the Idea of Literature from Antiquity to the Baroque (Albany: State University of New York Press, 1996), 16
55. Hans Peter Duerr, Dreamtime, Concerning the Boundary between Wilderness and Civilization (London: Blackwell, 1985), 125-33
56. See Wolfhardt Pannenberg, Theology and the Philosophy of Science (London: Darton, Longman and Todd, 1976), 196-98
57. See J. A. Barash's essay "Heidegger's Ontological 'Destruction,'" in Reading Heidegger from the Start: Essays in his Earliest Thought, ed. T. Kisiel and J. van Buren (Albany: State University of New York Press, 1994), 112
58. On the question of the difficulty of self-presence, see Williams, Christian Theology, 240
59. W. Davis, Inwardness and Existence, Subjectivity in/and Hegel, Heidegger, Marx, and Freud (Madison: University of Wisconsin Press, 1989), 105
60. Varela's arguments in his book The Tree of Knowledge: The Biological Roots of Human Understanding (Boston: Shambhala, 1992) are discussed at length in chapter 4 of Iser's The Range of Interpretation
61. "The essence of what is called spirit lies in the ability to move within the horizon of an open future and an unrepeatable past." The Relevance of the Beautiful, 10
62. H-G. Gadamer, The Enigma of Health (London: Polity, 1996), 143
63. Italo Calvino offers one such definition of a classic. He writes, a "classic is a book to which you cannot remain indifferent, and which helps you to define yourself in relation or even in opposition to it....[W]hat distinguishes a classic is perhaps only a kind of resonance we perceive emanating from an ancient or a modern work." See his book Why Read the Classics (London: Vintage, 1991), 7
64. For Heidegger's distinction between Welt and Erde see "The Origin of the Artwork" in Poetry, Language, Thought, 49
65. This charge is discussed at length in the volume Dialogue and Deconstruction, The Gadamer Derrida Encounter, ed. D. P. Michelfelder and R. E. Palmer (Albany: State University of New York Press, 1989), see especially 162-75
66. Of transcendence, Havel writes, "to give up on any form of transcending oneself means, de facto, to give up on ones own human existence." See Václav Havel, Letters to Olga (London: Faber and Faber, 1998), 237
67. Friederich Nietzsche, The Will to Power, trans. W. Kaufmann and R. J. Hollingdale (London: Weidenfeld and Nicolson, 1968), section 515. WP refers to this work in the text
68. Edmund Husserl, The Crisis of the European Sciences and Transcendental Phenomenology (Evanston: Northwestern University Press, 1970), 112
69. Henry Staten, Wittgenstein and Derrida (London: University of Nebraska Press, 1984), 143
70. Edmund Husserl, Logical Investigations (New York: Humanities Press, 1970), Introduction Section 2, 252-54
71. Julian Young, Heidegger's Philosophy of Art (London: Cambridge University Press, 2001)
72. Theodor Adorno, Negative Dialectics (London: Routledge, 1973), 33
73. See also T. Eagleton, The Ideology of the Aesthetic (Oxford: Blackwell, 1990), 346
74. Adorno, Negative Dialectics, 162
75. Adorno, Negative Dialectics, 149
76. Adorno, Negative Dialectics, 150
77. Hans Belting, Likeness and Presence, A History of the Image before the Era of Art (London: University of Chicago Press, 1994), 153. Gadamer also refers to John of Damascus in note 249 of TM, 141
78. See Karl Popper, Objective Knowledge, An Evolutionary Approach (Oxford: Clarendon Press, 1974), 163
79. See Nicholas Davey, "Sitting Uncomfortably: Gadamer's Approach to Portraiture," in Journal of the British Society for Phenomenology 33, no. 3 (Oct. 2003)
80. George Steiner, Real Presences: Is There Anything in What We Say? (London: Faber and Faber, 1990), 147
81. Karlheinz Stierle, "Translation Studii und Renaissance," in The Translatability of Cultures, Figurations of the Space Between, ed. S. Budwick and W. Iser (Stanford: Stanford University Press, 1996), 66
82. Edward Said argues for a humanist notion of "hospitality." He observes that "I have called what I try to do 'humanism', a word I continue to use stubbornly despite the scornful dismissal of the term by sophisticated modern post-modern critiques." Central to this practice is the invocation of philology that is alive with "a sense of the density and interdependence of human life." Said's key remark is that "rather than alienation and hostility to another time and another culture, philology as applied to Weltliteratur involved a profound humanistic spirit deployed with generosity and, if I may use the word, hospitality. Thus, the interpreter's mind actively makes a place in it for a foreign "other." And this creative making of a place for works that are otherwise alien and distant is the most important facet of the interpreter's mission." See Edward Said, Orientalism (London: Penguin, 2003), xix
83. Friedrich Nietzsche, The Twilight of the Idols, trans. R. J. Hollingdale (London: Penguin, 1968), "How the Real World at Last Became a Myth," section 4, 40
84. Nietzsche, The Will to Power, section 55
85. Searle argues that "the real mistake of the classical metaphysicians was not the belief that there are metaphysical foundations, but rather the belief that somehow or other such foundations were necessary...that unless there were such foundations something is lost or threatened or undermined or put in question." According to this argument the philosophical nihilist turns out to be an apologist for metaphysics: to assert the absence of meaning is to lay down the criteria of what it would be for something to be meaningful. John Searle, "The World Turned Upside Down," New York Review of Books 30, 74-79 cited in Susan Hekman's Hermeneutics and the Sociology of Knowledge (London: Polity, 1986), 194
86. For a critique of the nihilistic aspects of deconstruction, see Nicholas Davey, "Beyond the Mannered: The Question of Style in Philosophy or Questionable Styles of Philosophy," in The Question of Style in Philosophy and the Arts, ed. C. van Eck, J. McAllister, and R. van de Vall (London: Cambridge University Press, 1995), 177-200
87. Steiner, Real Presences, 82-83
88. "We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched." Ludwig Wittgenstein, Tractatus Logico-Philosophicus (London: Routledge, 1969), section 6. 52
89. J. M. Bernstein, The Fate of Art, Aesthetic Alienation from Kant to Derrida and Adorno (London: Polity Press, 1992), 258
90. Ibid. Also see TM, 467. Refer also to Hans-Georg Gadamer, Hegel's Dialectic, Five Hermeneutical Studies, ed. P. Christopher Smith (New Haven: Yale University Press, 1976), 95-99 and 115-16
91. Bernstein, The Fate of Art, 258
92. H-G. Gadamer, "On the Circle of Understanding," in Hermeneutics Versus Science: Three German Views, trans. and ed. J. M. Connolly and T. Keutner (South Bend: University of Notre Dame Press, 1988), 77
93. See H-G. Gadamer, "Aesthetics and Hermeneutics," in Philosophical Hermeneutics, trans, D. Linge (London: University of California Press, 1966), 95-104. Also see TM, 442
94. See H-G. Gadamer, "The Universality of the Hermeneutic Problem," in Philosophical Hermeneutics, 1-17
95. Hegel, cited by Adorno in T. W. Adorno, Hegel: Three Studies, trans. S. W. Nicholson (Cambridge: MIT Press, 1993), 59
96. Wilhelm von Humboldt, The Limits of State Action, ed. J. W. Burrow (London: Cambridge University Press, 1969), xviii
97. See H-G. Gadamer, "Mythopoetic Inversion in Rilke's Duino Elegies," in Hermeneutics versus Science, 122
98. A. C. Danto, The Transfiguration of the Commonplace (London: Harvard University Press, 1981), 208
99. Gadamer, On Education, Poetry and History, 89 and 88
100. For such information I am indebted to Robert Graves, Greek Myths (London: Cassel, 1955)
101. H. J. Rose, A Handbook of Greek Mythology (London: Methuen, 1965)
102. F. Nietzsche, Human All Too Human, trans. R. Hollingdale (London: Cambridge University Press, 1986), Section 11
103. H-G. Gadamer, The Relevance of the Beautiful, ed. R. Bernasconi (Cambridge: Cambridge University Press, 1986), 141
104. Gadamer, The Relevance of the Beautiful, 47
105. David Levy, "Europe, Truth, and History: Husserl and Vöglin on Philosophy and Identity in Europe," in Man and World (Amsterdam: Kluwer Academic Publishers, 1996), Vol. 26, 170
106. Gadamer, Hegel's Dialectic, 115
107. Gadamer, The Relevance of the Beautiful, 113-14
108. Schopenhauer, The World as Will, Vol. 1, 3
109. Gadamer, Philosophical Hermeneutics, 104
110. Gianni Vattimo, The Transparent Society (London: Polity Press, 1992), 45-61
111. Anthony Giddens questions this single narrative assumption with some force. See his Modernity and Self-Identity (London: Polity, 1991), chapter 3
112. Bakhtin, in Gavin Flood, Beyond Phenomenology, Rethinking the Study of Religion (London: Cassel, 1999), 199
113. Oliver Davies, A Theology of Compassion (London: SCM Press, 2001), 38
114. Iser, The Range of Interpretation, 52
115. "One could argue that because, for Derrida, the meaning of the written sign is always postponed, and is therefore identified with death-that which one can never experience-in a certain way he makes meaning complete, just as the written text itself, in all its distance and assumed authority, would seem also to present knowledge as accomplished and to impose a gulf between subjectivity and meaning." See Catherine Pickstock, After Writing: On the Liturgical Consummation of Philosophy (London: Blackwell, 1998), 115
116. Rowan Williams, Lost Icons, Reflections on Cultural Bereavement (Edinburgh: T. & T. Clark, 2000), 104
117. See Adorno, Hegel: Three Studies, 7. Gadamer makes a similar observation: "Everything alive is bound to its 'other,' the world around it, in the constant exchange of assimilation and secretion." See his Hegel's Dialectic, 58
118. Nietzsche, The Will to Power, section 1, 3
119. See John Richardson, Existential Epistemology (Oxford: Clarendon Press, 1986), 31
120. Nietzsche, "The Wanderer and His Shadow," in Human All Too Human, section 11
121. Nietzsche, The Will to Power, section 715, 380
122. See Arthur C. Danto, Nietzsche as Philosopher (New York: Macmillan, 1970), 86
123. Nietzsche, The Will to Power, section 810, 428
124. J. L. Austin, "A Plea for Excuses," in Philosophical Papers (Oxford: Oxford University Press, 1962), 130, cited by A. C. Danto in Nietzsche as Philosopher, 121
125. Nietzsche, The Will to Power, section 569, 306
126. See Gianni Vattimo, Nietzsche, An Introduction (London: Althone, 2002), 28
127. Alan Schrift, Nietzsche and the Question of Interpretation (London: Routledge, 1990), 136
128. Nietzsche, The Will to Power, section 409, 220
129. Friedrich Nietzsche, Beyond Good and Evil (London: Penguin, 1973), section 296
130. Friedrich Nietzsche, Twilight of the Idols (London: Penguin, 1968), Part 9, section 26
131. Nietzsche, Human All Too Human, section 586
132. P. F. Strawson, Individuals: An Essay in Descriptive Metaphysics (London: Methuen, 1959), 109
133. Friedrich Nietzsche, Daybreak (Cambridge: Cambridge University Press, 1982), section 257
134. Nietzsche, The Will to Power, section 522, 283
135. Williams, Lost Icons, 152
136. Vattimo, Nietzsche, 28
137. Nietzsche, The Will to Power, section 124, 76
138. MacIntyre, After Virtue, 222
139. Pannenberg, Theology, 198
140. Heidegger, Being and Time, 24
141. Davey, "The Hermeneutics of Seeing," 6
142. Nietzsche, The Will to Power, section 80, 50
143. Jürgen Habermas, The Philosophical Discourse of Modernity (London: Polity Press, 1987), chapter 9
144. Williams, On Christian Theology, 241
145. Hans-Georg Gadamer, Heidegger's Ways (Albany: State University of New York Press, 1994), 105
146. Theodor Adorno, Aesthetic Theory (London: Routledge, Kegan and Paul, 1984), 178
147. Theodor Adorno, Aesthetic Theory (London: Routledge, 1984), 177
148. Heidegger, "The Origin of the Art Work," in Poetry, Language and Thought, 74
149. See also Cristina Lafont, The Linguistic Turn in Hermeneutic Philosophy (Cambridge: MIT Press, 1999), 63
150. Joel Weinsheimer, Philosophical Hermeneutics and Literary Theory (New Haven: Yale University Press, 1991), 123
151. Heidegger, "Origin of the Art Work," 73
152. Nietzsche, Human All Too Human, Part Two, "The Wanderer and his Shadow," 301
153. Hamacher, Premises, 1
154. See want, wanting, and wanton in The New Oxford Dictionary of English (Oxford: Oxford University Press, 1999)
155. Hamacher, Premises, 1
156. Immanuel Kant, Critique of Pure Reason, trans. N. K. Smith (London: Macmillan, 1970), 45
157. Hans Herbert Kögler, The Power of Dialogue, Critical Hermeneutics after Gadamer and Foucault (Cambridge: MIT Press, 1996), 162
158. See Howard Rheingold, They Have a Word for It, A Lighthearted Lexicon of Untranslatable Words and Phrases (Louisville: Sarabande, 2000)
159. Michal Pawel Markowski, "Desire, Time, and Interpretation," in Between the Human and the Divine: Philosophical and Theological Hermeneutics, ed. Andrzej Wiercinski (Toronto: The Hermeneutic Press, 2002), 540
160. See Jeff Malpas, "Gadamer, Davidson, and the Ground of Understanding," in Gadamer's Century, 206-207
161. See Pannenberg, Theology, 196-98
162. Friederich Nietzsche, The Will to Power (London: Weidenfeld and Nicolson, 1968), sections 12A and 12B, 12-14
163. Henri Frankfort, ed., Before Philosophy, The Intellectual Adventure of Ancient Man (Baltimore: Penguin Books, 1971), 256
164. Michelfelder and Palmer, Dialogue and Deconstruction, 116
165. Hans-Georg Gadamer, Dialogue and Dialectic, Eight Hermeneutical Studies on Plato, trans. P. Christopher Smith (New Haven: Yale University Press, 1980), 199
166. Gadamer, "Composition and Interpretation," in The Relevance of the Beautiful, 69
167. Hans-Georg Gadamer, The Beginning of Knowledge (New York: Continuum, 2002), 12
168. P. Christopher Smith, "Plato as Impulse and Obstacle in Gadamer's Development of a Hermeneutical Theory," in Gadamer and Hermeneutics, ed. H. J. Silverman (London: Routledge, 1991), 37
169. Smith, "Plato as Impulse," 37
170. Catherine Pickstock, After Writing (Oxford: Blackwell, 1998), 129
171. See Jürgen Moltman, On Human Dignity (London: SCM Press, 1984), chapter 6
172. George Steiner, Grammars of Creation (London: Faber and Faber, 2000), 73
173. Nietzsche's Zarathustra cited by Gary Shapiro in his article, "In the Shadows of Philosophy," in Modernity and the Hegemony of Vision, ed. D. M. Levin (Berkeley: University of California Press, 1993), 140. No reference given
174. Steiner, Real Presences, 39
175. Ludwig Wittgenstein, Zettel (Oxford: Blackwells, 1967), paragraphs 231-35
176. Charles Taylor, Sources of the Self (Cambridge: Cambridge University Press, 1989), 510
177. Gerald Bruns, "The Hermeneutical Anarchist: Phronesis, Rhetoric and the Experience of Art," in Gadamer's Century, 45-76
178. See John Searle, "The World Turned Upside Down," New York Review of Books, 30, 74-79, cited in Susan Hekman's Hermeneutics and the Sociology of Knowledge (London: Polity, 1986), 194
179. The themes of pathos and passio in hermeneutics are discussed in my article, "Educative Passions," in The Welsh Journal of Eucation 6, no. 1 (1997): 56-68
180. Theodor W. Adorno, Hegel, Three Studies (Cambridge: MIT Press, 1993), 136
181. Davey, "On the Other Side of Writing," 88
182. Hans Waldenfells, Absolute Nothingness, Foundations for a Buddhist-Christian Dialogue (New York: Paulist Press, 1980), 160
183. Bakhtin cited by Gavin Flood, Beyond Phenomenology, Rethinking the Study of Religion (London: Cassel, 1999), 199. See J. P. Sartre, L'Idiot de la famille (Paris: Gallimard, 1971), 23ff
184. Pierre Hadot, Philosophy as a Way of Life (Oxford: Blackwells, 1995), 163
185. See Nicholas Davey, "The Hermeneutics of Passion: Nietzsche and Gadamer on the Subjectivity of Interpretation," International Journal of Philosophy 2, no. 1 (September 1993): 45-64
186. MacIntyre, After Virtue, 222
187. Adriana Cavarero, Relating Narratives, Storytelling and Selfhood (London: Routledge, 1997), 43
188. See Michael Holquist, Dialogism (London: Routledge, 2002), 30-32
189. See Gadamer's essay, "Notes on Planning for the Future," in On Education, 165-80
190. Williams, Lost Icons, 144
191. Walter Davis, Inwardness and Existence, Subjectivity in/and Hegel, Heidegger, Marx, and Freud (Madison: University of Wisconsin Press, 1989), 98
192. See also Williams, Lost Icons, 14
193. Rowan Williams, The Wound of Knowledge (London: Darton, Longman, and Todd, 1979)
194. "Life does not mean anything other than itself. There is nothing in it which points to a meaning outside it." Dilthey, Selected Writings, 236
195. The Oxford Dictionary of English Etymology, ed. C. T. Onions (Oxford: Clarendon Press, 1976), 206
196. Gadamer, The Enigma of Health, 58
197. Williams, On Christian Theology, 240
198. In short, what joins agents in conduct is to be recognized as a 'practice. '" On Human Conduct (Oxford: Clarendon, 1991), 55
199. Williams, On Christian Theology, 240
200. Terry Eagleton, After Theory (London: Penguin, Allen Lane, 2003), 125
201. Daphne Hampson, After Christianity (London: SCM Press, 2002), 260
202. Williams, The Wound of Knowledge, 182
203. Friedrich Nietzsche, The Gay Science, Section 260, Kritische Studienausgabe (Berlin: de Gruyter, 1980), Band 3, s. 517
204. Gesammelte Werke. Tübingen: J. C. B. Mohr Siebeck, 1993. 9
205. Bände. Wahrheit und Methode. Tübingen: J. C. B. Mohr, 1975
206. Kunst als Aussage. Gesammelte Werke. Tübingen: J. C. B. Mohr (Paul Siebeck), 1993, Band 8. Das Erbe Europas. Frankfurt: Suhrkamp, 1990
207. Hegel's Dialectic, Five Hermeneutical Studies. New Haven: Yale University Press, 1976. Philosophical Hermeneutics. Ed. D. Linge. Berkeley: University of California Press, 1976
208. Dialogue and Dialectic, Eight Hermeneutical Studies on Plato. New Haven: Yale University Press, 1980
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