Abstract

This work examines the significance of the hermeneutical theory of Hans-Georg Gadamer for the study of politics. By engaging in a preliminary investigation of the nature of modernity--focusing specifically on the loss of historical consciousness, a widespread sense of alienation, the "loss of the gods," and the primacy of the will--the work sets the stage by which Gadamer's hermeneutical theory is shown to be a therapy for much of what ails the modern world. ;The preliminary discussion on Gadamer follows Gadamer's own theory by showing how his indebtedness to and critique of certain key thinkers--Hegel, Husserl, Dilthey and Heidegger--provides the framework and content of his own recovery of historical consciousness, manifested in his defense of "prejudice" and tradition. By recovering a legitimate use of these key concepts, Gadamer uncovers the unity of historical existence and provides a basis for intersubjective solidarity as well. ;Gadamer's thinking on historical consciousness is further unpacked by examining his thoughts on aesthetic consciousness. In both, he attempts to think the presence of the universal as it manifests itself in the particular. Also, in both forms of consciousness, Gadamer shows that the subject is not an isolated Cartesian ego, but a participant within the process, and it is this act of participation which needs to be elucidated in hermeneutical reflection. This reflection uncovers the experience of the subject within the encompassing order of being. ;Gadamer focuses on language as the basis of solidarity among humans. Persons converse, and in conversing bring about understanding. Language provides the common ground which makes understanding and being with one another possible. But this conversation is not liberal in Mill's sense; rather, by looking at the Platonic Dialogues, Gadamer shows how conversation needs to be grounded in a higher reality. The ensuing dialogue thus attempts to make the core of being present in concrete human experience. ;The work concludes by examining some of Gadamer's critics and using them as foils to draw out the political theory implicit in Gadamer's thought. Gadamer concerns himself with the formation of character which is actually prior to politics. Although certainly of tremendous political importance, Gadamer's theory focuses on what may be called the pre-political which stands as the foundation of the political. By arguing for the legitimacy and necessity of these pre-political foundations, Gadamer grounds the virtues which all good societies must possess.