This article presents Gadamer’s interest in temporality as his strategy for advancing hermeneutics as philosophy of experience, a strategy becoming significantly more salient with the appearance of his 1992 essay, ‘Wort und Bild’. I demonstrate how temporal categories readily demarcate the problem of ontological imbalance so central in Gadamer’s philosophical project, a demarcation that removes any illusion of compatibility between Gadamer and the hermeneutics of Paul Ricoeur. The article also considers some common misunderstandings of Gadamer resulting from a failure to (...) take full account of his interest in temporality, misunderstandings that prohibit recognizing the radical potential of Gadamer’s hermeneutical philosophy for our understanding of human finitude. A full account of this orientation must begin with a grasp of the exemplariness of art in his philosophy, and in this connection, the article raises the question of Gadamer’s late interest in the distinct exemplariness, not of lyric poetry, but of narrative art. (shrink)

After the publication of Wahrheit und Methode in 1960, Hans-Georg Gadamer, a celebrated student of Martin Heidegger, received rapidly a worldwide response for his intellectual genius by fusing different philosophical horizons into a coherent and rational perspective which he calls ‘philosophical hermeneutics.’ In his attempt to construct philosophical hermeneutics, Gadamer criticizes historicism, romantic hermeneutics and modern subjectivism since they disregard ontological structure of historical understanding. By claiming that prejudgment (or fore-understanding) is the basis for a genuine understanding, he contends that (...) we can overcome false prejudgment only by having recourse to the subject matter of the texts and by understanding texts on the model of dialogue which happens between the partners questioning themselves on the basis of a subject (sache). For him, understanding oneself and others happens as an event of dialogue simply because understanding takes place within the world of language. Language gets concretized and temporalized by the give and take of words. In other words, language is not a mere system of signs, but rather is uncoveredness of beings and the way within which human Dasein realizes himself. Since historical tradition which supports every event of understanding discloses itself only within language and language is a matter of sharing and participating, understanding is historical and temporal. Here the words “historicity” and “temporality” do not refer merely to “being in the history and time.” This is to approach the event of understanding from chronological and universal notion of time. Historicity and temporality are basically the distinctiveness of disclosedness of beings. Philosophical thoughts, scientific theses, trends which effect the course of history constitute the historicity of understanding by creating a sort of discontinuity in the continuity of history. Hence historicity is the basis for the formation of fore understanding and prejudgment. Philosophical hermeneutics tries to show how the continuity of history and traditions occurs through discontinuity (historicity) of understanding. (shrink)