By Hans-Georg Gadamer
A philosophical and ancient testomony to the 20 th century, this quantity involves a wide-ranging sequence of interviews carried out in 1999/2000 among the then centenarian and his former assistant and affiliate of over thirty years, Riccardo Dottori. those ten dialogues distill and situate Gadamer's philosophy within the context of what has arguably been the bloodiest century in human background. through the interviews, Gadamer addresses-often critically-the paintings of a wide selection of philosophers, together with Heidegger, Nietzsche, Jaspers, Popper, Vico, Habermas, Rorty, and Derrida. He additionally elaborates on German philosophy through the Nazi interval; and, in a single of the extra attention-grabbing conversations, we're handled to a glimpse of Gadamer's own standpoint at the query of Heidegger's Nazism, together with a dialogue of the political impact that groovy philosopher's spouse, Elfirde, had on him that has a tendency to contradict so much different released money owed. With the prospective exception of his autobiography 1985, A Century of Philosophy is likely to be the main available expression of Gadamer's existence and paintings in English this day.
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Extra resources for A Century of Philosophy: Hans Georg Gadamer in Conversation with Riccardo Dottori
This is what happens in the beautiful — in becoming manifest in the beautiful the good relativizes itself. : Does this mean that it has become aesthetically manifest? : One can describe it in aesthetic terms. But, of course, it isn't just that. That's one possibility, one way in which it presents itself and appears to us. : And would that be why it appears to us at the end of the Philebus, or at the conclusion of the Politeia, and also in the Seventh Letter? : Of course, and it seems to me to have an inner coherence and necessity.
This question is posed on an entirely different basis, an entirely different level from that of our field of experience where we can demonstrate existence. It is precisely a question of transcendence, and that means that the world of our experience is transcended in the idea of the good. But it also means that our world is oriented toward the good and comes to completeness in it without our being able to understand or prove with the objects of our experience how this happens. : That would be genuine transcendence in your terms, which, in this respect, is connected to the finitude of worldly things (as Heidegger understood it), and for which the finitude of our understanding directly entails a transcending of our experience.
You're simply posing the question of how my philosophy developed further. Well, I saw both of these things before Heidegger's Being and Time appeared, even the critique of the concept of value. From the very first, it had always seemed odd to me that Hartmann could regard the ontology of values as an enhanced form, so to speak, of the concept of realism. And then everything came to me all at once. For a long time, of course, I was working alongside Heidegger and Hartmann constantly — I participated in their seminars, and I even worked on the preparation of their seminar research.