Abstract

The distinction between universalism and particularism in philosophy has taken on various guises. One way to formulate it is to ask whether an objection to universalism is destined to lead to relativism, and if acceptance of particularism must lead to ethnocentrism. In this dissertation I will ask these questions of Hans-Georg Gadamer's hermeneutics. ;Philosophical theories which are intended to avoid strict universalism, for one reason or another, are often assumed by critics to be wholly in the other camp, i.e., particularism. Furthermore, these theories have long been criticized for being relativistic. It seems that in order to avoid relativism some concept of bindingness, or a grounding, is necessary. That, however, opens up the way for another charge, namely that of ethnocentrism, as if the only thing one can do if confronted with a different set of beliefs is to stick to one's own set---i.e., that all we can really do is protect our prejudices. ;My aim in this dissertation is to defend Gadamer's hermeneutics from both these charges, relativism and ethnocentrism. I will begin by arguing that he escapes relativism because of his notion of the bindingness of tradition. I will then argue that he escapes ethnocentrism, which this bindingness might seem to give rise to, by his notion of fusion of horizons. ;My approach to Gadamer is to some extent Hegelian. Therefore, I will offer substantial arguments for my understanding of two crucial points in Hegel's Phenomenology that serve to underscore my interpretation and defense of Gadamer's hermeneutics. ;If successful, the dissertation should yield two gains. First, it should contribute to the ongoing debate over ethnocentrism and situate Gadamer's hermeneutics in that debate; second, it should contribute to Gadamer scholarship by bringing forth the distinction between bindingness of traditions and fusion of horizons, as well as showing Gadamer's indebtedness to Hegel regarding that issue; and the dissertation should moreover clarify Gadamer's thought about the status of science.