By Diane P. Michelfelder
Earlier than the come upon in 1981 among Hans-Georg Gadamer and Jacques Derrida, there have been nearly nor disagreement or discussion among hermeneutics in Germany and post-structuralism in France, nor has there been on the grounds that then. half I of this booklet makes on hand for the 1st time in English the whole texts of the come upon on the Goethe Institute in Paris. This trade raised such concerns as Gadamer's relation to psychoanalytic interpretation, the questionability of texts, Heidegger's examining of Nietzsche, and the dialogical point of language.
Part II deals additional reflections by way of Gadamer at the come upon itself and its relation of hermeneutics to deconstruction. one of the matters coated are Derrida's interpretation of "Destruktion" in Heidegger, Derrida's assault on logocentrism in Heidegger's interpreattion of Nietzsche, and the relation of Heidegger, hermeneutics, and deconstruction to dialectic.
Part III bargains commentaries at the come across from a number of views. The authors examine the unique come across in addition to Gadamer's next reflections on it.
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Extra resources for Dialogue and Deconstruction: The Gadamer-Derrida Encounter
It is in this event and not in the text itself that we find the signal that this is a joke-in the tone of voice, the accompanying gesture, the social situation itself, or whatever. Furthermore, a joking remark clearly belongs to the moment and thus really cannot be repeated. Basically, the same applies to another quite classical form of mutual agreement, namely, irony. For the use of irony presupposes a common set of prior cultural understandings [gemeinsame Vorverstandigung]. When one is able to say the opposite of what one means and still be sure that what one really means is understood, this clearly shows one is operating in a functioning communicative situation [Verstandigungsituation].
The situation is, of course, different from that of the historian of science for whom the same scientific documents really are texts precisely because they require interpretation, in that the interpreter is not the intended reader, so the distance that exists between him and the original reader must be bridged. Indeed, the concept of the "original reader" is extremely vague, as I have emphasized elsewhere. 9 But perhaps in the course of further research it will gain more exact definition. For the same reasons, one does not generally speak of a personal letter as a text when one is its recipient.
The logoi [sayings] which present themselves cut loose from any specific situation of communication [~rstandigungssituation]-and this is collectively true of written words-risk misuse and misunderstanding because they dispense with the obvious corrections resident within living conversation. Here we find a consequence suggested that is essential for hermeneutical theory. If every printed text is cut off from the communicative situation, then this implies something for the intention of writing itself.