Dialogo principo sklaida universaliojoje Gadamerio hermeneutikoje

LTStraipsnyje analizuojama Gadamerio hermeneutinė pažinimo samprata ir viena iš įdomiausių jos prielaidų - dialoginis pažinimo pobūdis. Gilinamasi į hermeneutinio supratimo gnoseologinės struktūros specifiką, analizuojamos santykio gnoseologijos ištakos Heideggerio filosofijoje. Tiriama hermeneutinė „objekto“ samprata atveria ontologinę Gadamerio hermeneutikos šerdį, kurios pagrindas - dialogo principas kaip visų gnoseologinių hermeneutikos apibrėžčių ontologinė prielaida. Gadamerio hermeneutikoje aptinkamos asmens ontologijos implikacijos. Pgrindiniai žodžiai: gnoseologija, ontologija, hermeneutika, dialogas, asmuo.

ENThe subject of the article is one of the most important and interesting prerequisites of Gadamer’s hermeneutics - principle of dialogue. Analysis starts with the consideration of the epistemological scheme of hermeneutic understanding and modern cognition. In the cognitive scheme of the Modern Times subject, object and their mutual relationship are relatively independent and quite separate. Meanwhile, the essence of the hermeneutic understanding lies in their integrity that is determined by the relation that takes decisive role in the whole scheme of hermeneutic understanding. Dialogue principle first shows itself in philosophy of Heidegger as the transcendental structure of the existential of openness. Dasein’s being is its being open and being in disclosure. This very Dasein’s openness is the aprioric condition that enables the possibility of existential Dasein’s relationship with the world. In his further analysis of the existential phenomenon of being-in-the-world, Heidegger determines the content of the relationship: he defines care as Dasein’s being-already-in-the-worldahead-of-himself as being-with. Element that unifies Dasein’s facticity and his existentiality is being-with enabled by the existential of the present. The presence is described as a meeting with an entity that is in the world. Gadamer compares the relationship of the understanding I with the Other of his understanding to the relationship between the two persons I and Thou. He treats the I - Thou and I - It relationship in a sense described by M. Buber with explicit its interpretation supporting Buber’s hints about the universality of both kinds of relationship. These relations not only describe a daily experience of human communication but also manifest themselves as universal models of any human relationship to any “object” of the relationship.By expanding the validity of the personal relationship I - Thou into the sphere of all hermeneutic understanding in general, Gadamer claims that any “object” that the hermeneutic subject addresses in his experiential and personal relationship becomes the person in the relationship. On the other hand the other Gadamer’s claim states that the real object of any understanding of the hermeneutic subject always is being itself that is being treated from the stand point of experience - factually, as the personal life of a man. Intriguing conclusion is to be drawn here: human life that is true "object" of hermeneutic understanding is a Person. Person that reveals himself in the hermeneutic understanding is the person of Being - the Other of my understanding and my life. But it (or he) itself reveals only in my factual experience that is possible only as the experience of the personal life that is essentially mine. And that means that the Other that is Thou essentially different from my I reveals himself in this understanding as my personal life. Being is my personal life - this is the only shape that it can reveal himself for me in. My personal life is a “form” of the understanding that enables experience of the Person of Being. Key words: ontology, epistemology, hermeneutics, dialogue, person.