Cromatografía líquida de alta resolución (HPLC)

A SYNTHESIS

Contents 1.0 Introduction

2.0 Intended Learning Outcomes (ILOs) 3.0 Main Content

3.1 Existentialism. Phenomenology and Hermeneutics: A Synthesis.

4.0 Conclusion 5.0 Summary

6.0 Self-Assessment Exercises 7.0 References/Further Reading

1.0 Introduction

This unit simply analyses the relationship among existentialism, phenomenology and hermeneutics. It tries to explain to the students the interconnectedness between the three philosophical methods and why they are often grouped and studied together. Existentialism focuses attention on human existence and tries to unravel and understand the condition of the human person in the world. To achieve this, existentialists employ the phenomenological method which is a theory about understanding the essence of phenomenon. That is, acquiring the knowledge of things as they are in themselves.

Philosophical hermeneutics is vital in the accurate understanding of things as it is the theory of understanding and interpretation.

2.0 Intended Learning Outcomes

At the end of this unit, the student will understand that:

1. Existentialism, phenomenology and hermeneutics are closely related as philosophical methods and theories.

3.0 Main Contents

The primary content of this unit is to analyse and espouse the connection between existentialism, phenomenology and hermeneutics as philosophical methods and theories.

Therefore, it focuses on the synthesis of the three philosophical methods.

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3.1 Existentialism, Phenomenology and Hermeneutics: A Synthesis

According to Richard Bernstein, the central claim in Gadamer’s philosophical hermeneutics is that understanding, interpretation and application go together. In other words, philosophical hermeneutics does not separate these three aspects in the knowledge of things because they not independent and therefore, should not be considered as different sub-discipline.

The understanding of the human condition in the world—existence, is the central theme of existentialism. Existentialism directs attention to the fact of human existence and makes postulations on how to confront the various issues and problems related to the human person and the fulfilment of his being. To achieve this, existentialists adopt the phenomenological method. The phenomenological method is about evolving an appropriate methodology to study and attain knowledge of the essences of phenomena. The goal is to arrive at the knowledge of things as they are in themselves which the likes of Kant had earlier dismissed as impossible.

It is common to see some great names like Heidegger’s cutting across the theories of existentialism, phenomenology and hermeneutics. This is so because of the interconnectedness between these movements and thoughts. Bernstein’s submission above, in a subtle way, points to this interconnection. Thoughts in these movements intersect because they are all about understanding, interpretation and application.

According to Robert Solomon, “twentieth century existentialism has been greatly influenced by the method known as phenomenology, originated by Edmund Husserl and pursed into existential realm by his student Martin Heidegger” (2000:187). Husserl’s phenomenological method is about finding and examining the essential structure of experience with the aim of establishing universal truths that are necessary for basic consciousness. Heidegger tapped into this method and applied it to questions about the nature of human life. These questions range from the meaning of life to the nature and implication of death.

For instance, Heidegger replaced the Cartesian idea of the cogito ergo sum—I think, therefore, I am, with the notion of Dasein. Dasein is Heidegger’s notion of man as a being-in-the-world which translates as ‘being there’ and therefore, equivalent to existentialists’

conception of ‘existence.’ Dasein is very fundamental to Heidegger’s existentialist philosophy. It implies the rejection of consciousness as separate from the world in which we find ourselves. Thus, Heidegger’s preoccupation was to deal with the ontological problem of Dasein; namely, to find out who we are and what we are to do with ourselves.

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Nietzsche describes this as ‘how to become what we are.’ Within the foregoing context, phenomenology is for Heidegger, a method that helps us to disclose our being which he describes as the world-disclosive.

Sartre equally adopts the phenomenological method to expound his existentialist idea. He uses phenomenology to defend the thesis that human beings are essentially free. Although he did not quite agree with Heidegger on the rejection of the Cartesian cogitio as it relates to consciousness, he, instead, argues that consciousness is ‘being-for-itself,’ free to choose and free to negate the given features of the world. By this, Sartre means that whether we are cowardly or shy, or whether we are courageous and bold depends on how we choose to behave; and we can always also choose to change our cowardly/shy or courageous/bold behaviour.

Concerning situations that are beyond our control, for instance, whether we are Nigerian or Ghanaian, white or coloured, crippled or blind, Sartre insists that the question is always open to what we make of the situation. For instance, whether we resign to the situation or make the best out of it positively are alternatives open to us and the choice depends on us.

There is always a room for a choice between these alternatives.

The application of the phenomenological method to existentialism found its way into hermeneutics in the works of Gadamer. Gadamer was a student of Heidegger, and like Heidegger took off from where Husserl, his maters stopped, so too Gadamer took after Heidegger his master. Gadamer uses the ontological paradigm of Heidegger and evolved what he described as ‘hermeneutic humanism.’ Herein, he explores the consequences of the ontological turn in hermeneutics in the understanding of the human sciences; he elaborates Heidegger’s idea that everything about knowing involves understanding and interpretation.

According to Gadamer, the theory of understanding and interpretation is not just about procedures and methods that are governed by rules in other to achieve objectivity in the human sciences. It also involves fundamental skills that are manifest in the actions of human beings who are self-conscious linguistic animals. These skills and how they are exercised provide the essential historical character for human existence. The implication of Gadamer’s theorisation is that we gain understanding of others by drawing a relating their words to the world around them. this is what Donald Davdison described later as the

‘radical interpretation.’ In Davidson’s words, “the contents of our thoughts, and so of our very recognition of the words of others and events to which they refer, themselves depend on our sharing with others a pattern of interaction with the world” (George 2020).

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There is a clear connection between existentialism, phenomenology and hermeneutics. The three philosophical methods are

4.0 Conclusion

A careful analysis of the subject matter of existentialism, phenomenology and hermeneutics indicates that there is a close relationship between the three as they primarily have to do with the understanding of reality. Existentialism tries to understand human existence and how the individual shapes himself based on his choices in life.

Phenomenology is an attempt to understand and gain genuine knowledge of reality outside our presuppositions and biases. Hermeneutics is a theory of understanding through proper interpretation.

5.0 Summary

 Existentialism, phenomenology and hermeneutics share the same concern about genuine understanding of the self, world and reality.

 As philosophical discourses about understanding man, the world and reality, they intersect in their enquiry.

6.0 Self-Assessment Exercise

 Identify and explain the connection between existentialism, phenomenology and hermeneutics.

 What is the theory of understanding and interpretation according to Gadamer?

 What is the central theme of Existentialism, phenomenology and hermeneutics?

7.0 References/Further Reading

Bernstein, R. J. 1986. Philosophical Profiles: Essays in a Pragmatic Mode. Cambridge:

Polity Press.

Dilthey, W. 2002. The Formation of the Historical World in the Human Sciences. Edited by A. R. Makkreel and F. Rodi. New Jersey: Princeton University Press.

Solomon, R. 2000. “Existentialism.” In The Penguin Dictionary of Philosophy, edited by T. Mautner. London: Penguin Books

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Module 2: Some Major Themes in Existentialism