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• W228640840 abstract "The focus of subjectivity is distorting mirror. The self-awareness of individual is only flickering in closed circuits of historical life. (1) THERE IS NO DOUBT THAT THE HEIDEGGERIAN CRITIQUE of subjectivity has left profound mark on philosophy of twentieth century. Anyone who has read Sartre, Lacan, Levinas, Foucault, or Derrida can attest to this. Paradoxically, this critique resulted less in complete disappearance of from philosophical scene than in its preservation under minimal form of what one could call a without qualities. Like Heideggerian Dasein before them, consciousness for Sartre, the of unconscious for Lacan, or the of ethical responsibility as understood by Levinas can all be seen as representative figures of such minimal subjectivity. In these various forms, subject's unstable existence is dominated, respectively, by questioning of an impromptu givenness, by blind drive for negation, by arbitrary facticity of chain of signifiers, or by appeal of face of other. The time has come to question viability and compass of such minimal subjectivity. Weren't Heidegger and his successors halted halfway because they feared definitive repudiation of subjectivity would have had much too harmful consequences on cultural and ethical acquisitions which traditional conception of subjectivity had served to guarantee? Or, quite to contrary, did they go too far in draining away all of richness of traditional conception of subjectivity, thereby only retaining formal and abstract schema of an impersonal and uniform subjectivity? The hermeneutic philosophy of Gadamer indisputably takes its lead from Heideggerian platform. The understanding (Verstehen) which forms, for Gadamer, common woof of all diverse existential comportments is mode of life which classical conception of of knowledge can hardly account for. What occurs in understanding, namely event of truth, can no longer be attributed to activity of an autonomous, egological consciousness. What is understood is something completely different from subsisting object, and someone who understands what befalls him can no longer be presented as purely impartial spectator. Even while still deserving in certain manner to be called subject without qualities, according to Gadamer, of understanding--instead of constituting meanings--is already determined in its own facticity by historical meaning of human world which envelops totality of all meanings. Not only do such meanings truly exist only when they come to be understood by someone. Moreover, someone who understands truly exists only when understanding those meanings. This amounts to saying that and meanings it understands owe their appearing to one and same event of finite lightening of an infinite reservoir of meaning and truth. Precisely on account of their finitude and their insufficiency, every explicitly understood meaning and every subjective mode of understanding stand out from infinite richness of pregiven cultural horizon. Before questioning an as yet obscure meaning, and before being concerned with its own identity, is already possessed and challenged by disclosure of truth that infinitely surpasses it. It only participates in succession of unforeseeable disclosures; it is simple passenger whose itinerant identity is relative to passage of events. Is that to say that according to Gadamer is little else than this Dasein which, for Heidegger, is merely realizing mission consigned to it by Being alone? Is world of historical tradition, such as Gadamer conceives it, only one of various forms of Ereignis of Sein? Does who comes to understand more and more of cultural heritage human world has bequeathed to it have nothing that properly belongs to it? …" @default.
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• W228640840 title "Gadamer on the subject´s participation in the game of truth" @default.
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