LA ACTUALIDAD DE LO BELLO HANS GEORG GADAMER BIOGRAFÍA Nació el 11 de febrero de en Marburg. Hijo de un catedrático de. Book Review H.G. Gadamer, The Enigma of Health. J. Gaiger and N. Walker, trans. La Actualidad de Lo Bello Por h.g. Gadamer Documents. of H.G. Gadamer’s aesthetic thought in light of the main theses of his her- meneutical . 5 Gadamer, H.-G., La actualidad de lo bello. El arte como juego, símbolo.

Author: Kagakazahn Kasho
Country: Japan
Language: English (Spanish)
Genre: Business
Published (Last): 25 January 2014
Pages: 63
PDF File Size: 17.47 Mb
ePub File Size: 4.39 Mb
ISBN: 498-3-32078-802-8
Downloads: 44017
Price: Free* [*Free Regsitration Required]
Uploader: Samukus

Home Documents Book Review, H. Gadamer, The Enigma of Health. Post on Aug views. Stanford University Press, The Enigma of Health is a translation of Uber die Verborgenheit der Gesund-heit which was published in The book consists of a collection of essays,many of which were first delivered as lectures to groups of physicians.

Orig-inal publication or presentation dates range from the earliest in to thelatest inwith several essays from each decade during that period. Theessays are arranged topically rather than chronologically, but the Prefacegives complete original bibliographic information. His translationappears in this book with modifications.

The rest of the acyualidad are translatedby Jason Gaiger and Nicholas Walker. For the most part, the translation readsvery smoothly and seems to reflect a good familiarity with other translationsof Gadamers writing. One dd of the translation is, however, disturbing. There is no clear decision to use inclusive language in the translation, andso there is inconsistency.

For example, sometimes in the same chapter theinclusive word human being is used in one place and the exclusive wordman in another place.

In the Preface, Gadamer indicates that the book is not addressed simply tophysicians, but is aimed at all of us because, we must take care of our ownhealth through the way in which we lead our lives.

This h.g.fadamer respon-sibility which each person bears expands into a much broader dimensionof responsibility in our highly complex civilization viii.

This belllo is farmore easily accessible than some of Gadamers other books and should beof interest to a wide range of readers: It addresses the question offinding the right balance between our technical capacities and the need forresponsible h.g.gadsmer and choices. In addressing this question, Gadamer usesthe example of our own health as what he terms an original manifestationof human existence ix showing us clearly how our own finitude is best H.g.gadmaer REVIEWSexperienced and understood in what, in the tradition of Jaspers, Gadamerterms limit situations.

In matters of health, these actualixad situations are illnessand death. While Chapters 2 and 3 appeared first chronologically, the first essay in thebook, Theory, Technology, and Praxis, written inis well-positioned. It sets the hermeneutical context for the more closely focused essays thatfollow.

Those who are familiar with Truth and Method will recognize issuessuch as h.g.gzdamer concept of experience and the role of contemporary science inshaping the context of our historical consciousness which are central to thefirst essay. Those who are not familiar with Gadamers other actualdiad will receivea clear introduction to the context in which Gadamer is working and to theproblem that all of the essays address.

Gadamer begins by explaining the distinction between the understand-ing of experience that functions in what have traditionally been called theGeisteswissenschaften, and the scientific concept of experience.

The firstunderstanding of experience requires that what we learn become actuallyintegrated into the practical consciousness of acting human beings. The sec-ond understanding of experience is validated by scientific method and has thedistinction of being in principle absolutely independent of any situation ofaction and of every h.g.gwdamer into the context of action p. Functioningwith these two understandings of experience is problematic for human exis-tence.

Because human life is practice, it has to do with possibilities and withchoice and deliberation. As human beings, we continually take the knowl-edge that is available to us and treat it as complete and certain. But whatwe know from science is that the knowledge of science is always essentiallyincomplete p.


Science enables us to develop technology, the masteryof nature, but this technology is not practice. Rather, technology takes on arelation to human practice that has tremendous impact of our historical periodand on our historical consciousness. Modern science and technology present a problem beplo human practice thatGadamer explains as follows: Now thegeneral empirical knowledge of human beings which decisively affectstheir practical decisions is inseparable from the knowledge which hasbeen transmitted by specialized knowledge.

What is more, it is an absolutemoral duty to pursue knowledge to the greatest possible degree; that meanstoday that one must also be informed by means of science. We rely on the expertto develop rational adtualidad of organization. One result of such organization isthat individuals are not placed in the situation, or are not allowed, to exerciserational judgment.

We do not acquire practical experience in the sense h.g.gadamerr judgments and choices in the context of the totality of our growingand developing experience.

Istorija. Menas. Kalba

On the other hand, we stand within a social andpolitical structure that defends the ideal of a free society and so we contendthat we will not be disenfranchised by the authority of the experts. This hasramifications for the individual person, but it also has serious ramificationsfor our social and political lives. Gadamer uses a very helpful example to explain the problem that he hasidentified.

Traffic is highly and rationally regulated through systems of roads,signs, lights, etc. Because of this, drivers find belll and fewer opportunitiesfor an autonomously free decision in their behaviour and thus more and moreunlearn how to make such decisions rationally p.

While Gadamer doesnot develop this example in relation to the ideal of a free society, the exampleclearly makes his point.

We do not need to make many decisions while driving. Ol we combine this fact with the rejection of the role of the expert, wehave the result of drivers who speed and take unnecessary risks and who usevery poor judgment in relation to other drivers on the road.

Certainly, manyAmerican drivers fit this description. Perhaps after Gadamer, we might saythat we have mastered driving, but we have not learned the art of driving. Gadamer is not suggesting that we should do away with science or with itsapproach to experience and knowledge.

On the contrary, this approach hasdone much to free us from belli. The question that faces us is: Howdo we integrate science more fully into our lives such that it serves actualidav helpus develop our self-knowledge and, thereby, our practice?

Truth and Method

The rest of thechapters in the book address this question. In the tradition of Aristotle, theytake medicine as the situation from which to address the question. Indeed,the last essay concludes with Gadamers observation that what he has beendealing with was what Actuaidad knew as the soul, the totality of the embodiedexistence of the human being p. Many of the essays explore the question as a question for avtualidad asthey practice the art of medicine within the context of contemporary scientificknowledge.

The title of the book, while aimed at all readers, is perhaps mostaimed at physicians. Health is an enigma. It is a puzzling or inexplicableoccurrence, it speaks in riddles and is full of hidden meaning. H.g.gadamer numerousplaces in the book, Gadamer describes health as equilibrium.

It is only whenthat equilibrium is disturbed that we recognize that we were in a state of health. The task of the physician is to restore the equilibrium. But, as Gadamer notes, BOOK REVIEWSmedical practice is not concerned with actually producing equilibrium, thatis, with building up a new state of equilibrium from nothing, but rather isalways concerned with arresting and assisting the fluctuating equilibriumof health p.


Medicine cannot be understood purely as a technology,because what medicine aims to do is to restore what belongs to nature p. Gadamer maintains that medicine must be understood as analogous torhetoric.

The rhetoritician must be concerned to allow the right kinds ofdiscourse to exercise an effect on the soul in the right kinds of way p. This includes knowing when to be silent or withdraw.

So, too, physiciansare faced with the need to recognize when to limit the use of technologiesand power available to them. Gadamer suggests that the art of the physicianultimately consists in withdrawing itself and helping to set the other personfree p. In the end, this requires that the physician accept death. But, tolearn to accept this is the highest task of humankind p. Gadamers lectures were given to psychiatrists as well as to physicians. Again, Gadamer emphasizes that what those who deal with mental illnessare concerned with is a disturbance in equilibrium, the equilibrium betweenour animalitas and that in which we identify our vocation as human beings p.

Hegel’s Dialectic: Five Hermeneutical Studies by Hans-Georg Gadamer

Chapters 11, 12, and 13 are particularly concerned actualiead psychiatry. The human task is to make ourselves at home in theworld. But there is much in the modern world that makes it difficult for us tomake ourselves at home.

We all know anxiety; indeed, Gadamer sees anxietyas a fundamental human disposition. The role of the psychiatrist is not toeliminate anxiety, but is rather to help those who, for whatever reason, feelthat they cannot cope with the demands of life.

The proximity of psychiatry tohermeneutics is clear. Just as hermeneutics is concerned with understandingwherever rules cannot simply be applied, and this includes the entire sphereof collective human life p. Many of these essays would be of interest to patients who are concernedwith reflecting on what it is to be a patient.

This is especially true of Chapter10, Treatment and Dialogue. Gadamer discusses the meaning contained inBehandlung, the treatment or handling of a case. He emphasizes the impor-tance of the physician recognizing what is implied in the German word. Alltreatment begins with the hand. Moreover, treatment implies a recognition ofthe other individuals h.g.gxdamer space and of their differences from ourselves pp.

This recognition requires a common ground or mutual under-standing that can only be established by dialogue. Medical diagnosis is adialogical process.

Truth and Method by Hans-Georg Gadamer

As such, the patient is part of the diagnosis and treatment. The physician actualdiad be concernedwith facilitating genuine dialogue so as to create the opportunity for theother to awaken his or her own inner activity-what doctors call the patientsown participation without losing their way once again p.

What isrequired of the patient is self-assertion. This is a self-assertion over againstnature, and yet its goal is to sustain a relation of harmony with nature p.

Again, Gadamer uses the example of the medical situation to emphasizethe importance for all of us to both seek to understand that which is enigmaticand in that seeking to come to belll and acknowledge our h.gadamer. The essays are not just about the experience and responsibilities of physi-cians and patients. They are about the human condition in general.

Chapter 8,On the Enigmatic Character of Health, focuses on the situation of health.

Gadamer observes that It lies in the nature of health that it sustains its ownproper balance and proportion p. Health remains hidden from usbecause, just like language, when it is in good order, we are not consciousof it.