This paper takes up the issue of Gadamer’s appropriation of Heidegger’s later philosophy, and it does so in terms of a critical examination of those aspects of Heidegger’s being-historical perspective that Gadamer seems to question, and sometimes explicitly reject. I argue that Gadamer’s criticism of the later Heidegger is based on three basic reasons: a partial refusal of the latter’s interpretations of Greek philosophy (especially Plato); a strong refusal of his concept of the language of metaphysics; and, above all, an interpretation of Heidegger’s history of the forgetfulness of being as a form of philosophy of history which shares with Hegel’s one a genuinely eschatological self-consciousness that Gadamer, for his part, doesn’t endorse. Given these assumptions, I finally try to highlight some consequences of Gadamer’s peculiar and ‘selective’ reception of the later Heidegger in the realm of aesthetics.
S. Marino (2010). Gadamer on Heidegger: Is the History of Being “just” Another Philosophy of History?. THE JOURNAL OF THE BRITISH SOCIETY FOR PHENOMENOLOGY, 41(3), 287-303 [10.1080/00071773.2010.11006720].
Gadamer on Heidegger: Is the History of Being “just” Another Philosophy of History?
MARINO, STEFANO
2010
Abstract
This paper takes up the issue of Gadamer’s appropriation of Heidegger’s later philosophy, and it does so in terms of a critical examination of those aspects of Heidegger’s being-historical perspective that Gadamer seems to question, and sometimes explicitly reject. I argue that Gadamer’s criticism of the later Heidegger is based on three basic reasons: a partial refusal of the latter’s interpretations of Greek philosophy (especially Plato); a strong refusal of his concept of the language of metaphysics; and, above all, an interpretation of Heidegger’s history of the forgetfulness of being as a form of philosophy of history which shares with Hegel’s one a genuinely eschatological self-consciousness that Gadamer, for his part, doesn’t endorse. Given these assumptions, I finally try to highlight some consequences of Gadamer’s peculiar and ‘selective’ reception of the later Heidegger in the realm of aesthetics.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.