By Lorraine Code
Photographs of and references to ladies are so infrequent within the sizeable corpus of his released paintings that there appears no "woman query" for Hans-Georg Gadamer. but the authors of the fifteen essays integrated during this quantity exhibit that it truly is attainable to learn previous Gadamer's silences approximately ladies and different Others to discover wealthy assets for feminist concept and perform in his perspectives of technological know-how, language, historical past, wisdom, drugs, and literature. whereas the essayists locate a lot of worth in Gadamer's paintings, he emerges from their dialogue as a arguable determine. a few participants see him as selling real appreciate for and engagement with Otherness: others declare that during a Gadamerian dialog the opposite has no voice. For a few, Gadamer's immersion in culture is an obstacle to feminist inquiry; for others, cognizant of the necessity to comprehend culture good to be able to contest its intransigence or reap the benefits of its insights, his means of enticing culture is principally efficient. a few participants take factor with the separation he keeps among philosophy and politics; others locate difficulties in his relative silence on concerns of embodiment; nonetheless others retain "fusion of horizons" quantities to a colonizing of distinction. yet a typical goal of every of those controversies is to determine what feminists can study from Gadamer in addition to what obstacles feminist reinterpretations of his paintings needs to unavoidably come upon. participants are Linda Mart?n Alcoff, William Cowling, Gemma Corradi Fiumara, Marie Fleming, Silja Freudenberger, Susan Hekman, Susan-Judith Hoffmann, Grace M. Jantzen, Patricia Altenbernd Johnson, Laura Kaplan, Robin Pappas, Robin may perhaps Schott, Meili Steele, Veronica Vasterling, Georgia Warnke, and Kathleen Roberts Wright.
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Extra info for Feminist Interpretations of Hans-Georg Gadamer (Re-Reading the Canon)
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Code/book 11/4/02 11:26 AM Page 21 Why Feminists Do Not Read Gadamer 21 Gadamer’s epistemology is a relational one, Alcoff shows: it privileges the encuentro—the meeting—with the other, with texts, other people, the hitherto-called “objects of knowledge,” as an experience, a receptive dialogic process that, in its openness to alterity, moves toward a fusion of horizons. ” Neither monologic nor individualistic, this relational epistemology is modeled on I-Thou relations whose enacted responsibilities are epistemic and ethical.
Feminism/Postmodernism. New York: Routledge. Bruns, Gerald L. 1992. Hermeneutics Ancient and Modern. New Haven: Yale University Press. Butler, Judith. 1990. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge. Code/book 11/4/02 11:26 AM Page 35 Why Feminists Do Not Read Gadamer 35 Candib, Lucy. 1994. ” In The Empathic Practitioner: Empathy, Gender, and Medicine, ed. Ellen More and Maureen Milligan. : Rutgers University Press. Code, Lorraine. 1995. Rhetorical Spaces: Essays on (Gendered) Locations.
What about conversations with female students, colleagues, friends, or spouses; what about the “entrenched male chauvinism of the German academy”; what about conversations “between Code/book 11/4/02 11:26 AM Page 25 Why Feminists Do Not Read Gadamer 25 German Jews and their anti-Semitic persecutors”? Finally, where does the history of anti-Semitism, with its justifications, its psychological and existential supports and implications, figure in Gadamer’s work? If language is indeed the element in which we live, then how can Gadamer’s readers account for there being so many places where words have evidently failed or escaped him on matters that were constitutive of the Lebenswelt he knew?