Abstract
This essay advances an interpretation of Hans-Georg Gadamer’s hermeneutics that is worked out in light of the works of two contemporary German philosophers, Bernhard Waldenfels and Peter Sloterdijk. By bringing Gadamer in dialogue with these two thinkers, I aim to present the dimension of non-difference that characterises his hermeneutic thinking. To this end, Gadamer’s views on the mother tongue (Muttersprache) and the home (Heimat) will be explored by examining the phenomena of foreignness and birth, each of which was developed by Waldenfels and Sloterdijk respectively. In the first part of the essay, I offer a reading of Gadamer that shows how Waldenfels’ critique of Gadamer based on radical foreignness is unfounded and misguided. I then proceed to make the case that the mother tongue must be thought in terms of the coming-to-language (Zur-Sprache-Kommen), the notion of which is employed by both Gadamer and Sloterdijk. As a notion that marks our original belonging to the world, I contend that the coming-to-language needs to be understood outside of the logic of difference. This essay thus concludes with the reflection that hermeneutics is essentially bound up with the character of non-difference, which is to be distinguished from the thinking of difference that dominates contemporary discourse.
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Notes
- 1.
Sloterdijk has actually written a book titled Weltfremdheit, but his aim in this book is not to thematise the phenomenon of foreignness as such, as in the manner of Waldenfels, but rather to examine the new way in which we relate to the world in contemporary society. He thus describes his contribution as a “phenomenology of worldless or world-estranged spirit” (“Phänomenologie des weltlosen oder weltabgewandten Geistes”, Sloterdijk 1993, p. 13) (Translations are mine unless otherwise indicated.)
- 2.
I will explain the expression “non-difference” in section IV by drawing upon Merleau-Ponty’s later thought.
- 3.
The notion of the “Unvordenkliche” is usually rendered in English as either “immemorial” or “unprethinkable”, but I shall prefer and use the expression “inpreconceivable” throughout the text. On the significance of this notion to Gadamer’s later thought, refer to the following two articles by Jean Grondin (Grondin 1997 and Grondin 2000).
- 4.
While Gadamer’s use of the expression “Zur-Sprache-Kommen” is conspicuous in the third part of Truth and Method, its significance is lost as the hyphens are omitted in the English translations.
- 5.
Waldenfels also offers a fairly elaborate critique of the hermeneutic model of dialogue in Antwortregister (Waldenfels 1994). While I have no room to discuss this issue here, he there brings into question the precedence hermeneutics attributes to the question over the answer. See chapter 13 of part one in the volume.
- 6.
“Es handelt sich lediglich um eine relative Fremdheit für uns, nicht um eine Fremdheit in sich selbst.” (Waldenfels 1999, p. 71)
- 7.
“Läßt sich das Fremde auf dem Boden der Hermeneutik bewältigen, oder ist dieses dazu angetan, die Hermeneutik selbst noch in Frage zu stellen?” (Waldenfels 1999, p. 67)
- 8.
Translation slightly modified.
- 9.
Needless to say, this expression has its recourse to Derrida, who had earlier accused Gadamer’s hermeneutics of being committed to the Kantian ethic of the “good will”. See Derrida 1989, p. 52.
- 10.
“Daß dieser Kreis [der Überlieferung] sich für uns immer wieder öffnet, daß der Sinnhorizont unabschließbar, der Sinn eines Werkes oder einer Überlieferung unausschöpfbar bleibt, weil Erfragtes und Geantwortetes sich in der zeitlichen Diastase von Vorgabe und Rückgriff niemals decken, schließt nicht aus, daß der Kreis an sich schon geschlossen ist.” (Waldenfels 1994, p.136)
- 11.
- 12.
For some unknown reasons, this subtitle has been omitted in the English translations (both the translation by Barden and Cumin and that by Weinsheimer and Marshall). Jean Grondin writes the following in his essay “On the Sources of Truth and Method”: “[O]ne should not limit TM [Truth and Method] to the work published in 1960. In fact, after 1960, Gadamer continued to work on TM, on his hermeneutics. Only the “Fundamentals” of TM remained, necessarily, the same. Those who wish to understand, to truly read TM, therefore, must also take into consideration both the works after and before TM. The composition of TM did not end in 1960 and, indeed, it still continues” (Grondin 1995, p. 98).
- 13.
Gadamer thus uses the expression “guidance” (Leitfaden) to describe his task in the third part of Truth and Method. He also subsequently adds the following footnote to Truth and Method: “Only in Part Three have I succeeded in broadening the issue to language and dialogue, though in fact I have had it constantly in view; and consequently, only there have I grasped in a fundamental way the notions of distance and otherness.” (Gadamer 2004, p. 376; Gadamer 1990, pp. 316–317) Günter Figal also writes as follows in this regard: “Die Kunst und die hermeneutische Erfahrung der Geschichte werden in ihrem Sprachcharakter bestimmt, und es wird betont, daß sie allein in der Sprache möglich sind.” (Figal 2007a, b, p. 219); Damir Barbarić also writes: “alle Überlegungen der beiden ersten Teile [der Wahrheit und Methode sind] eigentlich unterwegs zu einem ontologischen Ziel” (Barbarić 2007, p.199).
- 14.
Donatella Di Cesare responds to Waldenfels’ critique in the following way: “It would be doing an injustice not only to Gadamer, however, but also to Schleiermacher to claim that the foreign would be sublated.” (Di Cesare 2007, p. 211).
- 15.
- 16.
In this connection, it is noteworthy that the second volume of the collected works, which includes his writings from 1943 up until 1986, is also titled “Wahrheit und Methode”, indicating the continuing development of his thought.
- 17.
For instance, see Heidegger’s famous essay “Letter on Humanism” (Heidegger 1976).
- 18.
- 19.
“Aber es ist eine Aufgabe des Denkens, und Denken geschieht vor allem in der eigenen Muttersprache” (Gadamer 1993b, p. 428).
- 20.
- 21.
Among other essays by Heidegger that touch upon this subject, the essay “Letter on Humanism” (Heidegger 1976) is again very illustrative of this point.
- 22.
For the comparison of the notion of home in Heidegger and Gadamer, see the article “Heimat in Heidegger and Gadamer” by Kai Hammermeister (2000).
- 23.
“Man muß immer in einer Sprache denken – auch wenn es nicht immer die gleiche Sprache sein muß, in der man denkt.” (Gadamer 1985, p. 353)
- 24.
“Die Muttersprache behält für jeden etwas von unvordenklicher Heimatlichkeit”, (Gadamer 1993b, pp. 366–367).
- 25.
- 26.
Günter Figal provides a valuable insight in this connection in his book Objectivity (Figal 2010, pp. 9–17).
- 27.
“Was ist geblieben? Geblieben ist die Sprache.” I here follow Donatella Di Cesare’s analysis in her book Utopia of Understanding (Di Cesare 2012).
- 28.
“Es gibt keinen Ersatz für die Muttersprache.”
- 29.
I absolutely do not intend on making this reference in a sexist manner. My point here is simply to point out an etymological and sociological point that what is called maternity was, etymologically speaking, already imbued with a form of madness called hysteria.
- 30.
“Aber was ist Heimat für uns, dieser Ort der Urvertrautheit?” (Gadamer 1993b, p. 367)
- 31.
“Die Heimat bleibt unvergessen”, (Gadamer 1993b, p. 367)
- 32.
“Leben ist Einkehr in eine Sprache”, Gadamer 1993b, p. 367).
- 33.
It is worth invoking here the footnote Gadamer later added to Truth and Method in the collected works edition: “it is distance, not temporal distance, that makes this hermeneutic problem [of distinguishing the true prejudices from the false ones] solvable.” (Gadamer 2004, p. 376; Gadamer 1990, p. 304) See also another related footnote in Gadamer 2004, p. 376; Gadamer 1990, pp. 316–317.
- 34.
“Interpretierbar und interpretationsbedürftig ist nicht das Fremde, sondern das Entfernte.” (Figal 2009, p. 227)
- 35.
“Das Eigene entspringt dem Kontrast mit dem Fremden. Wenn alle die gleiche Sprache sprächen, so hätte ich keine Muttersprache. Ich würde einfach sprechen. Jedes Kind entdeckt die Sprache durch die Sprache der Eltern, die für ihn zunächst eine Fremdsprache ist.” (Rotaru 2010, p. 255)
- 36.
It is worth noting here that Habermas, in his review of Truth and Method, locates in Gadamer’s hermeneutics an important distinction between learning of a language (eine Sprache lernen) and learning to speak (Sprechenlernen), the latter of which is of course at work in the case of children (See Habermas 1988, p. 145). Wilhelm von Humboldt had already made this distinction in his On Language (See von Humboldt 1998, chapter 9, in particular pp. 58–64).
- 37.
“Es gibt ebenso für das Erlernen der Muttersprache, das mit einem Fremdwerden anderer Sprachen Hand in Hand geht” (Waldenfels 1997, p. 156).
- 38.
“Die Muttersprache genießt nicht etwa deshalb einen Vorzug, weil sie besser ist als andere Sprachen, sondern weil sie jene Sprache ist, in der jemand in das Reich der Sprache eingeführt wurde. Fremdsprachen entstehen eben dann, wenn man die eigene Sprache erlernt. Diese läßt sich ebenso wie jene als eine Sprache unter anderen betrachten, und wir tun dies, wenn wir Sprach- oder Kulturvergleiche anstellen. Doch die Betrachtung von Sprache oder Kultur als einer Sprache oder einer Kultur unter anderen folgt einem Gesichtspunkt, der die entsprechende Differenz von Eigenem und Fremdem nicht generiert, sondern supponiert und das, was in actu unvergleichlich ist, einem Vergleich unterzieht” (Waldenfels 1999, p. 179).
- 39.
Di Cesare uses the expression “thought of difference” and places Waldenfels’ view in question in a similar way: “The charge from those who want to give priority to the foreign as a radical provocation is, therefore, unwarranted” (Di Cesare 2012, p. 212).
- 40.
Although I have no space to work out the thesis here in this paper, I essentially make a distinction between the mother tongue (Muttersprache) and the own language (Eigensprache). This distinction will be further investigated in my on-going research.
- 41.
Interestingly, Gadamer and Sloterdijk employ similar expressions to convey this point. Gadamer indicates that the inpreconceivable is to be understood as that which we cannot get behind (kann nicht mehr dahinterkommen), whereas Sloterdijk conceives of the mother tongue as the condition which we cannot get beyond (unhintergehbare Bedingungen) (See Gadamer 2007, p. 364; Gadamer 1985, p. 64, and Sloterdijk 1988, p. 162).
- 42.
Merleau-Ponty (1968), p. 261. There is undoubtedly an interesting connection here to Kant, Schelling and Husserl in this regard, all of whom characterise the origin (Ursprung) as indifference (Indifferenz).
- 43.
In the actual story, it is both the beginning and the end of the book which we can never reach. With regards to our life, however, it is primarily our birth that lies beyond the scope of our memory, insofar as our death is something we can technically get quite close to. This is exemplified, for instance, by the expression “near-death experience”, whereas we typically do not speak of “near-birth experience”.
- 44.
“Zeitlebens […] sind wir in der Lage von Leuten, die zu spät ins Theater kommen”, (Sloterdijk 1988, p. 12).
- 45.
Sloterdijk 1988, p. 157.
- 46.
Concerning Heidegger’s concept of mineness, refer to sections 47 and 51 of Being and Time.
- 47.
“Meine Nicht-Erinnerung an meine Geburt ist – viel mehr als das Heideggersche Vorlaufen in den eigenen Tod – meine existentielle Signatur.” (Sloterdijk 1993, p. 239)
- 48.
- 49.
“Das besagt nichts anderes, als daß für Menschen, als endliche sprechende Wesen, der Seinsanfang und der Sprachanfang unter keinen Umständen zusammenfallen. Denn fängt die Sprache an, so ist das Sein schon da; will man mit dem Sein beginnen, versinkt man im schwarzen Loch der Sprachlosigkeit.” (Sloterdijk 1988, p. 38)
- 50.
In fact, the opposite is the case here. Whereas the question posed by Ricœur and Habermas remained a matter of drawing distance from and critically reflecting on that which has been transmitted to us – so as to gain a more critical and objective ground on our own situation – the question here developed by Sloterdijk concerns the possibility of appropriating the tradition in its utmost intimacy so that the process of appropriation achieves its true singularity and originality. I shall make reference to the process of cultivation or formation (Bildung) in Gadamer. Precisely by cultivating the tradition as our own, the tradition is no longer something that stands at a distance but rather becomes that which we above all think and speak.
- 51.
“Die Sprache, die uns auf dem Weg der unmittelbaren Weitergabe nahegegangen ist, ist immer schon die Sprache unserer politischen Geburtsgemeinschaft.” (Sloterdijk 1988, p. 154)
- 52.
Sloterdijk 1988, p. 164. He also writes as follows: “Die anderen Wege, zu einem sogenannten kritischen Bewußtsein zu kommen, sind selbst schon positiv.” (ibid., p. 164)
- 53.
Sloterdijk certainly has in mind here the literal sense of this German word: “to speak freely” (frei sprechen).
- 54.
“Zu der Sprache, die den Zuruf zwischen Zurweltgekommenen artikuliert, gehört auch der Atem des Freispruchs. Dieser entbindet uns von der naturwüchsigen Nationalität und von der Verfallenheit an die erworbene Gewalt. Er ruft die ersten Momente des In-der-Welt-Seins zurück, in denen die Lufterfahrung jeder äußeren Berührung mit dem mütterlichen Element vorangeht. Der Atem als erste Instanz der Natalität geht von Anfang an mit der Natur über die Natur hinaus.” (Sloterdijk 1988, pp. 165–166)
- 55.
Here my interpretation of Gadamer actually comes closer to Heidegger’s view of language as exemplified by such essays as “Sprache und Heimat” by the latter. It is still my view that Heidegger is mistaken in tracing language back to the rootedness to the earth in speaking of the dialect (Mundart) – an important distinction that must be maintained between the views of the two thinkers.
- 56.
Precisely by not wholly endorsing the movement of individuation, I believe Gadamer’s view of language is actually better able to identify the authenticity of the mother tongue through community and the collective. In other words, language as a dialect or a mother tongue is not merely to be understood in the sense of a language of the individual, but also as that which has already brought us in relation with others. This subject matter, however, is outside the scope of this paper and will need to be further worked out elsewhere.
- 57.
Lawrence K. Schmidt has written a concise commentary on this development in Gadamer’s thinking (Schmidt 1995).
- 58.
“[D]ie Spur ins Freie läuft mitten durch die Sprache selbst” (Sloterdijk 1988, p. 165).
- 59.
Those who grow up with more than one language (simultaneous multilingualism) may initially undergo a phase where language differentiation has not yet been made explicitly (See, for instance, Genesee and Nicoladis 2007; Du 2010, and Meisel 2006). One can interpret this phenomenon as having to do with the fact that such multilingual infants are learning to speak and not (merely) learning a language. In other words, it is precisely because each so-called “language” is not experienced as a foreign language that the infants can relate to the languages spoken around them in an unmediated, intimate way, thereby giving rise to such occurrences as code-switching, language mixing and so on.
- 60.
Interestingly, Sloterdijk makes the following remark with regards to nationality in an interview: “A newborn is not yet a Swiss, not yet a German, not a Chinese. Because we are where we are, we will also be locally socialised.” (“Ein Neugeborenes ist noch nicht Schweizer, noch nicht Deutscher, nicht Chinese. Weil sie sind, wo sie sind, werden sie auch lokal sozialisiert”, Sloterdijk 2013, p. 71).
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Yagi, T.B. (2018). Birth in Language: The Coming-to-Language as a Mark of Non-difference in Gadamer’s Hermeneutics. In: Hünefeldt, T., Schlitte, A. (eds) Situatedness and Place. Contributions To Phenomenology, vol 95. Springer, Cham. https://doi.org/10.1007/978-3-319-92937-8_9
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