真理的形式:从伽达默尔到图根哈特
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摘要
在海德格尔那里,"解蔽"与"真理"是一对内在一致却又表面上相互抵触的概念,它们之间的矛盾促使海德格尔不得不倾向于隐匿真理概念的使用,这就为诠释学提出了新的理论任务,即在恢复古希腊哲学追求真之理想的同时为真理找到更加明晰而真实的形式。积极从事这一工作的哲学家首先是海德格尔的两个学生——伽达默尔和图根哈特。他们从人的语言经验出发,分别由历史意识和存在概念着手,找出了对话和真值条件句两种真理的形式。这两种真理形式的相继呈现,从根本上促使诠释学逐渐摆脱较为传统的本体论哲学范式,变得越来越开放和自由。
Although the concepts "Entbergung"and "truth"origin from the same Greek word"alêtheia",but to Heidegger,it is better to give up using the concept truth in order to attain the genuine meaning of the"alêtheia".Now Hermeneutics faces an important task,namely,to revive the classic concept of truth and give it an appropriate form.To Gadamer,the form is conversation,while to Tugendhat,it should be truth conditions.These two forms are both based on the linguistic experiences of human and make Hermeneutics more free and open in essence.
Although the concepts "Entbergung"and "truth"origin from the same Greek word"alêtheia",but to Heidegger,it is better to give up using the concept truth in order to attain the genuine meaning of the"alêtheia".Now Hermeneutics faces an important task,namely,to revive the classic concept of truth and give it an appropriate form.To Gadamer,the form is conversation,while to Tugendhat,it should be truth conditions.These two forms are both based on the linguistic experiences of human and make Hermeneutics more free and open in essence.
引文
(1)让·格朗丹:《诠释学真理?论伽达默尔的真理概念》,洪汉鼎译,北京:商务印书馆,2015年,“导论”第1页。
(2)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,New York:Columbia University Press,2009,p.87.
(1)让·格朗丹:《诠释学真理?论伽达默尔的真理概念》,第6页。
(2)Marin Heidegger,Being and Time,trans.by Joan Stambaugh,Albany:State University of New York Press,2010,p.210.
(3)Daniel O.Dahlstrom,Heidegger’s Concept of Truth,Cambridge:Cambridge University Press,2001,xvii.
(4)理查德·E.帕尔默:《诠释学》,潘德荣译,北京:商务印书馆,2014年,第228页。
(5)参见托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(6)托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(7)海德格尔:《面向思的事情》,陈小文、孙周兴译,北京:商务印书馆,2005年,第85页。
(8)参见Marin Heidegger,Being and Time,p.211.
(9)参见Ernst Tugendhat,Der Wahrheitsbegriffbei Husserl und Heidegger,Berlin:Walter de Gruyter&Co,1970,ss.77 87.
(10)马丁·海德格尔:《论真理的本质》,海德格尔:《路标》,孙周兴译,北京:商务印书馆,2000年,第218页。
(11)Ernst Tugendhat,Der Wahrheitsbegriffbei Husserl und Heidegger,s.405.
(1)达尔斯特伦(Daniel O.Dahlstrom)在《海德格尔的真理概念》中将海德格尔的方法称为“形式指引”(formal indications)。
(2)Martin Heidegger,Introduction to Metaphysics,trans.by Gregory Fried and Richard Polt,New Haven&London:Yale University Press,2000,p.90.
(3)原文将Dasein译为“缘在”,为了保持文本一致,改为“此在”。
(4)尼古拉斯·布宁、余纪元:《西方哲学英汉对照辞典》,北京:人民出版社,2001年,第443页。
(5)让·格朗丹:《诠释学真理?论伽达默尔的真理概念》,第10页。
(6)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,p.98.
(7)马丁·海德格尔:《存在论:实际性的解释学》,何卫平译,北京:商务印书馆,2016年,第40页。
(8)托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(1)参见P.Christopher Smith,“Destruction-Konstruktion:Heidegger,Gadamer,Ricoeur”,in Francis J.MootzⅢand George H.Taylor(eds.),Gadamer and Ricoeur:Critical Horizons for Contemporary Hermeneutics,London:Continuum,2011,p.21.
(2)P.Christopher Smith,“Destruction-Konstruktion:Heidegger,Gadamer,Ricoeur”,p.21.
(3)Hans-Georg Gadamer,Truth and Method,trans.by Joel Weinsheimer and Donald G.Marshall,London:Continuum,2004,xxxii.
(4)胡塞尔1925年的《现象学的心理学》一文对本质直观方法作了彻底反思,后来被编入《经验与判断》一书中。
(5)Robert J.Dostal,“Gadamer’s Relation to Heidegger and Phenomenology”,in Robert J.Dostal(eds.),The Cambridge Companion to Gadamer,Cambridge:Cambridge University Press,2002,p.253.
(6)Hans-Georg Gadamer,Truth and Method,p.254.
(1)Chris Lawn and Niall Keane,The Gadamer Dictionary,London:Continuum,2011,pp.109110.
(2)Eduardo J.Echeverrial,“Gadamer’s Hermeneutics and the Question of Relativism”,in Kevin J.Vanhoozer,James K.A.Smith,and Bruce Ellis Benson(eds.),Hermeneutics at the Crossroads,Bloomington:Indiana University Press,2006,p.51.
(3)Eduardo J.Echeverrial,“Gadamer’s Hermeneutics and the Question of Relativism”,p.52.
(4)伽达默尔:《真理与方法》卷二,洪汉鼎译,北京:商务印书馆,2007年,第606页。
(5)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,p.86.
(1)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,p.31.
(2)Ernst Tugendhat,Traditional and Analytical Philosophy:lectures on the Philosophy of Language,trans.by P.A.Gorner,Cambridge:Cambridge University Press,1982,p.35.
(3)图根哈特认为海德格尔哲学依然是形而上学,这一判断常会引发争议。
(4)Ernst Tugendhat,Self-Consciousness and Self-determination,trans.by Paul Stern,Mass:the MIT Press,1986.p.30.
(5)Ernst Tugendhat,Self-Consciousness and Self-determination,p.30.
(6)尽管“存在”本身是不可被直接思考的。
(7)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,trans.by The Author with Michael Haskell,New York:Columbia University Press,2008,p.59.
(8)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,p.59.
(9)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,p.57.
(1)托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(2)尼古拉斯·布宁、余纪元:《西方哲学英汉对照辞典》,第8384页。
(3)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.150.
(4)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.203.
(5)Santiago Zabala,“The Dissolution of Ontology into Formal Semantics:A Dialogue with Ernst Tugendhat”,in The Hermeneutic Nature of Analytic Philosophy,New York:Columbia University Press,2008,p.103.
(6)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.199.
(1)Alfred Tarski,Logic,Semantics,Metamathematics:Papers from1923 to 1938,trans.by J.H.Woodger,Indianapolis:Hackett Publishing Company,1983,p.159.
(2)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.199.
(3)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.199.
(4)图根哈特认为,是伽达默尔的论文《语义学和诠释学》(1972)搭建了诠释学通向分析哲学的桥梁。
(5)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,p.40.
(6)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.77.
(7)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.77.
(8)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.370.
(1)理查德·罗蒂:《真理与进步》,杨玉成译,北京:华夏出版社,2003年,“导言”第4页。
(2)参见Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,“introduction”pp.3-4.
(2)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,New York:Columbia University Press,2009,p.87.
(1)让·格朗丹:《诠释学真理?论伽达默尔的真理概念》,第6页。
(2)Marin Heidegger,Being and Time,trans.by Joan Stambaugh,Albany:State University of New York Press,2010,p.210.
(3)Daniel O.Dahlstrom,Heidegger’s Concept of Truth,Cambridge:Cambridge University Press,2001,xvii.
(4)理查德·E.帕尔默:《诠释学》,潘德荣译,北京:商务印书馆,2014年,第228页。
(5)参见托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(6)托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(7)海德格尔:《面向思的事情》,陈小文、孙周兴译,北京:商务印书馆,2005年,第85页。
(8)参见Marin Heidegger,Being and Time,p.211.
(9)参见Ernst Tugendhat,Der Wahrheitsbegriffbei Husserl und Heidegger,Berlin:Walter de Gruyter&Co,1970,ss.77 87.
(10)马丁·海德格尔:《论真理的本质》,海德格尔:《路标》,孙周兴译,北京:商务印书馆,2000年,第218页。
(11)Ernst Tugendhat,Der Wahrheitsbegriffbei Husserl und Heidegger,s.405.
(1)达尔斯特伦(Daniel O.Dahlstrom)在《海德格尔的真理概念》中将海德格尔的方法称为“形式指引”(formal indications)。
(2)Martin Heidegger,Introduction to Metaphysics,trans.by Gregory Fried and Richard Polt,New Haven&London:Yale University Press,2000,p.90.
(3)原文将Dasein译为“缘在”,为了保持文本一致,改为“此在”。
(4)尼古拉斯·布宁、余纪元:《西方哲学英汉对照辞典》,北京:人民出版社,2001年,第443页。
(5)让·格朗丹:《诠释学真理?论伽达默尔的真理概念》,第10页。
(6)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,p.98.
(7)马丁·海德格尔:《存在论:实际性的解释学》,何卫平译,北京:商务印书馆,2016年,第40页。
(8)托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(1)参见P.Christopher Smith,“Destruction-Konstruktion:Heidegger,Gadamer,Ricoeur”,in Francis J.MootzⅢand George H.Taylor(eds.),Gadamer and Ricoeur:Critical Horizons for Contemporary Hermeneutics,London:Continuum,2011,p.21.
(2)P.Christopher Smith,“Destruction-Konstruktion:Heidegger,Gadamer,Ricoeur”,p.21.
(3)Hans-Georg Gadamer,Truth and Method,trans.by Joel Weinsheimer and Donald G.Marshall,London:Continuum,2004,xxxii.
(4)胡塞尔1925年的《现象学的心理学》一文对本质直观方法作了彻底反思,后来被编入《经验与判断》一书中。
(5)Robert J.Dostal,“Gadamer’s Relation to Heidegger and Phenomenology”,in Robert J.Dostal(eds.),The Cambridge Companion to Gadamer,Cambridge:Cambridge University Press,2002,p.253.
(6)Hans-Georg Gadamer,Truth and Method,p.254.
(1)Chris Lawn and Niall Keane,The Gadamer Dictionary,London:Continuum,2011,pp.109110.
(2)Eduardo J.Echeverrial,“Gadamer’s Hermeneutics and the Question of Relativism”,in Kevin J.Vanhoozer,James K.A.Smith,and Bruce Ellis Benson(eds.),Hermeneutics at the Crossroads,Bloomington:Indiana University Press,2006,p.51.
(3)Eduardo J.Echeverrial,“Gadamer’s Hermeneutics and the Question of Relativism”,p.52.
(4)伽达默尔:《真理与方法》卷二,洪汉鼎译,北京:商务印书馆,2007年,第606页。
(5)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,p.86.
(1)Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,p.31.
(2)Ernst Tugendhat,Traditional and Analytical Philosophy:lectures on the Philosophy of Language,trans.by P.A.Gorner,Cambridge:Cambridge University Press,1982,p.35.
(3)图根哈特认为海德格尔哲学依然是形而上学,这一判断常会引发争议。
(4)Ernst Tugendhat,Self-Consciousness and Self-determination,trans.by Paul Stern,Mass:the MIT Press,1986.p.30.
(5)Ernst Tugendhat,Self-Consciousness and Self-determination,p.30.
(6)尽管“存在”本身是不可被直接思考的。
(7)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,trans.by The Author with Michael Haskell,New York:Columbia University Press,2008,p.59.
(8)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,p.59.
(9)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,p.57.
(1)托马斯·希恩:《事实状态与Ereignis》,周炼译,《世界哲学》2013年第5期。
(2)尼古拉斯·布宁、余纪元:《西方哲学英汉对照辞典》,第8384页。
(3)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.150.
(4)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.203.
(5)Santiago Zabala,“The Dissolution of Ontology into Formal Semantics:A Dialogue with Ernst Tugendhat”,in The Hermeneutic Nature of Analytic Philosophy,New York:Columbia University Press,2008,p.103.
(6)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.199.
(1)Alfred Tarski,Logic,Semantics,Metamathematics:Papers from1923 to 1938,trans.by J.H.Woodger,Indianapolis:Hackett Publishing Company,1983,p.159.
(2)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.199.
(3)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.199.
(4)图根哈特认为,是伽达默尔的论文《语义学和诠释学》(1972)搭建了诠释学通向分析哲学的桥梁。
(5)Santiago Zabala,the Hermeneutic Nature of Analytic Philosophy:A Study of Ernst Tugendhat,p.40.
(6)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.77.
(7)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.77.
(8)Ernst Tugendhat,Traditional and Analytical Philosophy:Lectures on the Philosophy of Language,p.370.
(1)理查德·罗蒂:《真理与进步》,杨玉成译,北京:华夏出版社,2003年,“导言”第4页。
(2)参见Santiago Zabala,The Remains of Being:Hermeneutic Ontology after Metaphysics,“introduction”pp.3-4.