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Heidegger on Thinking
No full textThis paper attempts to clarify Heidegger's conceptions of metaphysical thinking and originative thinking. It is divided into three sections: (1)A preliminary conception of Being. According to Heidegger, thinking is the thinking of Being, so the author firstly presents a general sketch of the meaning of Being. (2)The characteristics of metaphysical thinking. This section tries to show the characteristics of metaphysical thinking. It also argues that metaphysical thinking is not the primordial mode of thinking. (3)The characteristics of originative thinking. Here, the author provides four characteristics of originative thinking. In the conclusion, a brief analysis on the relationship between metaphysical and originative thinking is given
The Hermeneuties in Heidegger's Philosophy
No full textThe aim of Heidegger's philosophy is to reveal the meaning of Being, and it is achieved by hermeneutics.
This essay tries to show that there are altogether three hermeneutics in Heidegger's philosophy. Accordingly, it is divided into three sections. Section one deals with the first hermeneutics that appears in Being and Time. The author shows that this hermeneutics can reveal the Being of Dasein only. Section two demonstrates the second hermeneutics that is found in An Introduction to Metaphyiscs and The Origin of the Work of Art. Although this hermeneutics can reveal Being, the meaning of Being is still hidden. Section three shows that a third hermeneutics can be found in A Dialogue on Language. Only until this hermeneutics can Heidegger accomplish his philosophical aim, because it reveals the meaning of Being as Appropriation.
In the conclusion, the author indicates the relationship of these three hermeneutics as a process of radicalization
The Concept of Worldhood in Heidegger's Being and Time
No full textThis essay attempts to clarify the concept of worldhood in Heidegger’s Being and Time. The author suggests that this concept may be interpreted in two different approaches. Firstly, it is called ontological approach. Here, worldhood is the a priori ground for the “presence” of the entities within-the-world. Accordingly, the function of worldhood is “letting-be” of entities which is not Dasein. Secondly, it is called epistemological approach. In this approach, worldhood is the a priori ground for the meaning of the entities within-the-world. Accordingly, the function of worldhood is to give meaning. It is in this approach that Heidegger takes the constitutive of worldhood as significance. But, why does Heidegger adopt the second approach instead of the first one? The author suggests that it is because in Heidegger’s analysis of Dasein, which is usually treated as existential or ontological analysis, is actually an analysis of the disclosedness of Dasein. If it is correct, then in his interpretation of worldhood, would Heidegger certainly emphasize its role in Dasein’s disclosedness. Therefore, Heidegger adopts the second approach
The Concept of Technik in Heidegger
No full textThis paper presents an analysis of the concept of Technik in Heidegger's philosophy, especially of its relationship with Being and with man. It is divided into three sections: (1) Technik as a Mode of Unconcealment. Here the author shows that Technik is not a way of human making, it is instead a kind of the unconcealment of Being. But, what is the nature of this unconcealment? Section (2) shows that the nature of Technik is Gestell, a term that cannot be correctly translated into English. In Heidegger, Gestell is the collective noun of a group of "stellen", e. g. bestellen, umstellen, aufestellen, darstellen, sicherstellen, nachstellen and verstellen…etc. Section (3), its title is "The Relationship between Gestell and Man", interprets how the thinking of man is dominated and endangered by Gestell, and how man escapes its domination
Three Approaches to Logos in Heidegger's Thought
No full textThis essay attempts to show that there are three approaches to Logos in Heidegger's Thought. (1)The existential approach of Being and Time (1927). (2)The ontological approach from 1935 to 1949, i. e., from An Introduction to Metaphysics to Letter on Humanism. (3)The hermeneutical approach from 1950 onward. In the conclusion of this essay, the relationship of these three approaches is analysed
The Foreconception of Completeness and the Concept of Truth in Gadamer’s Truth and Method
No full text本文要指出，高達美《真理與方法》中的真理概念有兩個意義，我稱為真理的存有學概念和真理的知識論概念，前者是事物自我彰顯的事件，也是海德格哲學後西方（尤其是歐陸地區）近代哲學對真理概念的新義；後者是詮釋後所獲得的事物知識，也是西方傳統哲學對真理的定義。《真理與方法》很少談及後者，而當高達美討論前者時，由於他沒有使用「真理」一詞，而一些學者仍執著於真理的傳統意義，便認為高達美在此書中甚少論及真理概念。這不僅誤解此書，甚至使真理概念在近代哲學的新義暗而不彰，也因此讓讀者難以瞭解歐陸的近代哲學。本文又認為，要瞭解真理概念的兩個意義，最妥當的方式是籍著高達美在《真理與方法》所提出的完整性先前概念 (Vorgriff der Vollkommenheit ）。於是，本文的工作先分析此概念，繼而說明兩個真理概念的意義與關係
Gadamer's Theory of Meaning from the Perspective of Language as Medium: With Essentialism and Anti-Essentialism as a Subordinate Thesis
No full text本文從語言的本性討論高達美的意義理論。高達美認為，一個文本的意義是同一的，但也是差異的，這正是他強調的「差異是在同一中」(die Differenz ist in der Identitaet)之意。本文認為這個論點可以由高達美的「語言作為中介」(Sprache als Medium)來證成(對於語言的這種性格，我稱之為語言的中介性)。在本文，我指出意義理論的本質主義和反本質主義預設了語言的另一種性格，我稱之為語言的獨立性。我分析語言的獨立性在意義理論上的困難，然後說明由語言的中介性建立的意義理論可以避免它們，同時也可以證成高達美的「差異是在同一中」的論點。This essay attempts to show that Gadamer’s well-known maxim concerning the theory of meaning, “difference exists within identity,” might be justified by an analysis of his conception of language: “language as medium.” However, both essentialism and anti-essentialism in the theory of meaning presuppose another conception of language: the independence of language. This conception makes interpretation impossible. In this essay, the theoretical difficulties implied in the concept of language in essentialism and anti-essentialism are first elucidated. Then Gadamer’s conception of language as medium is examined and a justification of his theory of meaning proposed
Questioning and Thinking in Heidegger and Gadamer
No full text無論海德格和高達美，都同樣強調提問 (Fragen) 在思考中的重要性，然而，深入的分析可以看出，他們的提問概念在內容上有顯著的差異。因此本文認為，我們可以從分析他們的提問概念，以說明他們的思考概念。但本文的分析不是要指出他們的思考概念之差異，而是要證成：相對於高達美，海德格的思考概念在理論上出現嚴重的困難，使之難以成立。Both Heidegger and Gadamer emphasize the importance of "questioning" in the process of thinking. Therefore what thinking is can be revealed in the analysis of "questioning." However regarding "questioning," profound differences are shown in the philosophy of Heidegger and Gadamer. By analyzing the differences in their concepts of "questioning," the differences between their concepts of thinking can also be revealed. Based on this analysis, we can attain the conclusion that regarding the concept of thinking, Heidegger's theory cannot be justified; on the contrary, Gadamer's theory is well founded
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