空间解释学论纲

A Canvass of a Spatial Hermeneutic Formulation

伽达默尔建立的现代解释学是时间性的解释学,其宗旨是打通时间间隔,理解和阐释历史上的文本的意义。但是它没有解决处于不同社会文化体系之间的解释者与文本之间的解释问题,因此是不完善、不全面的解释学。在后期现代社会的历史条件下,对时间性的强调转向对空间性的强调,有必要建构空间解释学,使得解释学成为完备的意义之学。空间解释学的依据在于哲学本体论,在空间性的阐释活动中,解释者与文本在一定程度上突破了主体与客体的间隔,恢复了主体间性的关系,从而跨越了社会—文化关系的障碍,建构了一种同一性。空间解释学的要点是:解释是一种生存体验活动,理解和同情是解释的基础;解释是自我主体与对象主体的对话,并通过这种对话确立解释的主体间性;解释主体拥有的前见是否具有开放性,是解释的可能性以及合理性的一个条件;空间解释是视域的扩展、融合和意义的创造;空间解释有局限性与合理性;解释有不同的水平,包含日常的解释和理论的解释。空间解释学的应用包括以下领域:关于不同民族之间的解释活动的理论,即文化解释学;关于不同社会群体之间的解释活动的理论,即社会解释学;关于不同个体之间的解释活动的理论,即心理解释学;关于艺术领域的解释活动的理论,即艺术解释学。

Modern Hermeneutics, pioneered by Hans-Georg Gadamer, aiming at an interval-breaking understanding and interpreting of historical texts, is a temporal philosophy of hermeneutics, and it thus does not deal with the hermeneutic relation of intercultural interpreters and their target texts. The implication is that this modern temporal formulation of hermeneutics seems incomplete, as far as we concern it in the historical context of a post-modern cosmopolitanism that calls for a spatial sensibility. I argue in this paper that a competent spatial hermeneutics should base itself on a homoousia that entails an identity of the subject and the object and thus lends itself to an intersubjective relation that can break the social-cultural intervals. The tactics of this spatial hermeneutics are that 1) it is enabled by the extension and convergence of horizons so as to give rise to a creation of meanings;2) it has merits and drawbacks as well as different levels of interpretations, such as empirical interpretations and theoretical interpretations. And this formulation is helpful to the following requests: a cultural hermeneutics that focuses on interethno-encouters;a social hermeneutics that addresses the situation of communities;a psychological hermeneutics that concerns interrelations between individuals;and a hermeneutics of art that concentrates on the questions of art.