當代詮釋學的發展及其特徵

The Development and Characteristics of Contemporary Hermeneutics

10.29653/LS.199212.0006

潘德榮(De-Rong Pan)

詮釋學 ； 理解 ； 體驗 ； 此在 ； 歷史性 ； hermeneutics ； Verstehen ； Erleben ； Dasein ； historicity

鵝湖學誌

9期（1992 / 12 / 01）

131 - 162

繁體中文

本文由當代詮釋學的發展回溯其起源，藉以說明詮釋學哲學的義理與特徵。全篇分爲七節。第一節就三部哲學辭典關於詮釋學的定義之不足，指出詮釋學的歷史性、整體性、循環性與方法論需作解釋。第二節藉聖經解釋及對其方法的反省，勾畫出前詮釋學的原初型態。第三節說明施萊爾馬赫對理解的客觀性之分析如何因普遍的歷史性原則之提出，開啓關於「一般詮釋學」的討論，而成爲當代詮釋學的主要論題。第四節討論狄爾泰如何將「體驗詮釋學」發展成一門獨立的哲學，也就是說，他分判解釋與理解，並藉人文學的「體驗」概念將歷史性的相對性及其客觀意義統一起來。第五節說明海德格如何賦予狄爾泰的「體驗」一項存在的說明。在海德格的「此在詮釋學」中，此在之基本結構即此在本身之存在理解，主客對立的困境因循環性之此種存在意義而得以消解。第六節討論伽達默的「語言詮釋學」，以建立當代詮釋學的系統形式；也就是說，真理乃存在於對話的過程中，詮釋學循環因此得以落實於歷史性之中。最後，作者藉成中英對東西詮釋學哲學所作的對比以及貝蒂的詮釋學原則之補充來說明「本體詮釋學」，藉以完成詮釋學的方法論架構。

This paper discusses the meanings and characteristics of contemporary hermeneutics by examining its origin, its delvelopment and its future as ontological hermeneutics. The whole discussion is conducted in seven sections. The first section points out the basic characteristics of hermeneutics, such as historicity, wholeness, circularity, and methodology, by means of an examination of its insufficient definitions in three different philosophical dictionaries. The second section reveals the prototype of the pre-hermeneutical phase in terms of the biblical interpretation and through a reflection of its way of interpretation. The third section shows how Schleiermacher's analysis of the objectivity of understanding opens up the discussion of the general hermeneutics as he sets up the universal principle of historicity as the main theme of contemporary hermeneutics. The fourth section deals with the way that Dilthey develops ”Erieben hermeneutics” philosophically, in comparing Verstehen and its objective meaning as a whole in Geistwissenschaft The fifth section explains how Heidegger gives an existential account of Dilthey's ”Eriebnis” when the basic structure of Dasein in his ”Dasein hermeneutics” is characterized as the existential understanding of Dasein as such, whereas the opposition of subject and object is overcome by this existential significance of circularity. The sixth section discusses Gadamer's linguistic hermeneutics in order to establish the systematic form of contemporary hermeneutics, that is, the hermeneutical circular unfolds itself in historicity inasmuch as the truth presents itself in the processes of dialogue. Finally, ontological hermeneutics is thrown into light by Cheng Chung-yin's contrast between Eastern and Western hermeneutical philosophies, and by some modifications of Betti's principles of hermeneutics in order to bring forth the complete methodological scheme of hermeneutics.

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