By Hans-Georg Gadamer
A philosophical and ancient testomony to the 20th century, this quantity involves a wide-ranging sequence of interviews performed 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 historical past. during the interviews, Gadamer addresses-often critically-the paintings of a large choice of philosophers, together with Heidegger, Nietzsche, Jaspers, Popper, Vico, Habermas, Rorty, and Derrida. He additionally elaborates on German philosophy throughout the Nazi interval; and, in a single of the extra attention-grabbing conversations, we're taken care of to a glimpse of Gadamer's own viewpoint at the query of Heidegger's Nazism, together with a dialogue of the political effect that fab philosopher's spouse, Elfirde, had on him that has a tendency to contradict so much different released bills. With the prospective exception of his autobiography 1985, A Century of Philosophy might be the main available expression of Gadamer's lifestyles and paintings in English at the present time.
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Extra info for A Century of Philosophy: Hans Georg Gadamer in Conversation with Riccardo Dottori
In any event, I think the difference between God and the human being remains an absolute one, and we must therefore recognize this without arriving at an absolute criterion for truth that could be only a divine criterion. : Having come this far, we should point out that this difference and this relation to the absolute as transcendence plays no role for Rorty. This was also true for Guido Calogero in Italy. For him, it was a question of his status as a layman — that is, of an argument that he directed against the priests, as you put it, and not against Christianity per se.
They are an indication that the unwritten doctrine, which one can reconstruct, is an authentic doctrine. Of course, they begin with the Seventh Letter as well. And while they don't think the doctrine was ever written down, unlike you, they do conclude that the doctrine was there — as an esoteric doctrine. : Yes, but nevertheless, the Seventh Letter strongly emphasizes that there never will be any such theory per se; in each case, rather, it will be like a spark that suddenly illuminates us. : This doctrine isn't fixed in writing, but it's there as a theory in the esoteric circles and can be communicated through these verbally.
They claim, in essence, that the doctrine of the good is an ontology, and the dialectic is the ultimate foundation for ontology and the ultimate end of value ontology. For them, the good is of the highest type, as is the principle of the harmony of the three parts of the soul and the three castes of the polls, of the state; ontology, that is, becomes an ethics and constitutes Ethics or Metaphysics 33 the basis of politics. The mixture of the types in the Philebus, where the good becomes the principle of order, harmony, and the correct mixture that leads to happiness, are interpreted in these same terms.