Abstract:
هرمنوتیک فلسفی مدعی است فهم به جهات مختلف زائیده شرایط تاریخی و لزوما متأثر از آن است و با تغییر آن شرایط فهم هم متغیر و متناسب با شرایط جدید شکل میگیرد؛ باعتقاد گادامر فهم تابع حیثیت های مختلف تاریخی است، مثل افق معنایی مفسر، پیشفرضهای او، شرایط و سئوالات فعلی او و به گفته هیدگر، تابع پیشداشت ها، پیشدیدها و پیش فهمها است که همه حیث وجودی انسان اند. این حیثیت ها هستند که مشخص میکنند انسان چگونه بفهمد؛ اینها قالب اصلی فهم های بعدی هستند و خود نیز حالت سیالیت و تأثر از شرایط و اوضاع و احوال تاریخی را دارند؛ فهم همواره حاصل امتزاج افقهای تاریخی ودر نتیجه مقتضی تولید معنای جدید است نه بازتولید معنای مراد مؤلف؛ از همین رو امکان رسیدن به مر مراد مؤلف وجود ندارد. حیثیتهای فوق الذکر و عوامل دخالت کننده در فهم خود قابل ملاحظه و مطالعه استقلالی نیستند. در مقاله حاضر سعی بر این است که به این موضوع پرداخته شود. دقت و تدبر در آیات نشانگر آن است که دلالت دسته های مختلف آیات مستقلا یا با افزودن برخی ملاحظات عقلی، با دیدگاه تاریخمندی ذاتی فهم توافق ندارد بلکه خلاف آن قابل اصطیاد از آیات است.
Introduction: Introduction: Philosophical hermeneutics claims that
understanding is born of historical conditions in various ways and is
necessarily affected by it, and with its change, the conditions of
understanding change and are formed according to new conditions.
According to Gadamer, understanding is subject to various historical
conditions, such as the interpreter's semantic horizon, his
presuppositions, and the applicability of understanding. According to
Heidegger, understanding is subject to fore-Having, fore-Sight, foreconception,
which are all aspects of human existence. Dignity
determines how a person understands; These are the main form of
subsequent understandings and they are also fluid and influenced by
historical conditions. Understanding is always the result of the fusion
of historical horizons and as a result, the production of new meaning,
not the reproduction of the author's meaning; Therefore, it is not
possible to reach the author's intention. The above-mentioned dignity
and the factors involved in self-understanding cannot be considered
and studied independently, because whatever is chosen to be
understood, it is understood through the channel of these virtues.
Methodology: This article tries to deal with this issue with the
method of inferring the verses of the Quran and inferring from them
and with a critical view.
Findings: The findings of the article are summarized below
-What is obtained from several verses of the Qur'an is not a
criticism of historical foundations, because the Qur'an has no entrance
to these new specialized topics; Rather, the denial of the result of
these foundations means the denial of the inherent historicity of
understanding, and when the result is denied, the original foundations
are also questioned. Different categories of verses with implied
implication can the negation of the inherent nature of all the dignity of
understanding, which in Gadamer's view has caused the inherent
historicity of understanding.
-The verses informing about the occurrence of education, which
comes along with the mention of education, imply that the
understanding has been realized in accordance with reality and is
permanent, and it implies with implied implication that the
understanding of fact has occurred without the interference of the
historical assumptions of man and his historical horizon; While in
philosophical hermeneutics, all understandings are necessarily
historical.
-All different categories of verses that indicate the possibility of
knowledge are incompatible with the inherent historicity of
understanding.
-There are many verses in the Qur'an that indicate, contrary to the
claim of philosophical hermeneutics, that man has the ability to look
independently at himself, his mind, his thoughts and ideas.
Conclusion: Consideration in the verses indicates that the meaning
of different categories of verses independently or by adding some
rational considerations does not agree with the view of the inherent
historicity of understanding; Rather, the opposite can be inference
from the verses.