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Hermeneutics

Philosophical hermeneutics is concerned with interpretation and understanding. For many centuries in Western thought, hermeneutics was confined to the science of the exegesis of religious texts, but it broadened with the nineteenth-century efforts to formulate a theory and method of interpretation. In the twentieth century, Martin Heidegger (1889–1976) and Hans-Georg Gadamer (1900–2002) developed the philosophy of hermeneutics to challenge metaphysical certainty, finding it a powerful ontological mode of being-in-the-world-with-others.

As a philosophy that emphasizes the role of history, language and provocation in all human understanding, Gadamer’s hermeneutics offers a philosophical underpinning to action research. He argues for the primacy of inquiry as an essential human trait and elucidates the elemental role of dialogue and iteration in inquiry. This entry outlines the origins and development of hermeneutics, focusing on Heidegger and most particularly Gadamer’s contribution to its development. It elaborates on four concepts central to a hermeneutic standpoint: (1) effective history, (2) prejudice, (3) provocation and (4) fusion of horizons. The part played by each of these concepts in action research is considered.

In Search of Method

It was the theologian Friedrich Schleiermacher who in the early nineteenth century expanded hermeneutics beyond its role in interpreting religious texts. Observing that it is never possible for a reader to understand all that is said by a text that is posing difficult ideas, Schleiermacher developed a maxim that it is misunderstanding that naturally arises in encounter. He proposed the need for a theory and method of interpretation— hermeneutics. He sought and failed to find a hermeneutic method, unable to apply truth-rules that would overcome the divinatory nature of the dialogue that he had found at the foundation of human understanding.

Following his lead, Wilhelm Dilthey in the late nineteenth century also sought a method that would be specific to the art of interpretation—one that would permit an objective reading of symbolic structures in human life. Dilthey came up against the same problem as Schleiermacher—that the phenomenon of understanding exists before and is the ground for method. Understanding does not arise from method.

Ontology of Understanding

The problem was overcome in the mid twentieth century, when Heidegger proposed that understanding is ontological, a mode of existence. In Being and Time, published in 1927, he posits that human being-in-the-world is inescapably finite, and we see and learn from where we are positioned, where we have been thrown. Our knowledge is utterly insecure. We search for universal and comprehensive truths and methods, but these are chimeras. Instead, we are always struggling to build understandings. Our meanings are always greater than the logic of our words and propositions. When a carpenter makes a logical statement about a hammer being heavy, for example, the meaning is only partially that it has the property of heaviness. The meaning could also be ‘I am tired’, ‘Please help me’ and much more. Heidegger allows people to see an ‘unending struggle to find words for all that should be said in order to understand themselves’ and argues that they dwell in the world in language.

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