YaleU theory of literature阐释学/偏见/循环解释/视阈融合/H与G之间的辩论

阐释学hermeneutics

阐释学是有自己的历史的，最开始的发源与宗教有关，尤其与基督教有关。

You don't really puzzle your head about questions of interpretation, how we determine the validity of interpretation and so on,

人们没有必要知道是如何定义和解释的

until A) meaning becomes terribly important to you, and B) the ascertainment of meaning becomes difficult.

除非这个意义对你非常重要或者明确含义变得非常困难

You may say to yourself, "Well, isn't it always the case that meaning is important and that meaning is hard to construe?" Well, not necessarily. If you are a person whose sacred scripture is adjudicated by the Pope and the occasional tribunal of church elders, you yourself don't really need to worry very muchabout what scripture means.

没有必要非要弄懂这些意义到底是什么意思

You are told what it means. It goes without saying therefore what it means.

一般情况下，你是被告知这个含义的。

这就意味着，无所谓知道这些意义。

Protestant Reformation when the question of one's relationship with the Bible became personal and everyone was understood

但是在新教革命的浪潮下，解释圣经变得非常必要。阅读圣经变得个人化而且每个人都能懂得。

这是阐释学的发端。

后来衍生到法律、政治上，后来衍生到文学上。

甚至在18c，文学/剧本如果有metaphor

循环解释分为可以大致分为两种A）读者和作者之间的关系----理解的目的是为了了解作者的意图

B)在读者和文本之间的关系

在读者和文本之间往往不能客观地存在单纯的认知，我们是建立在偏见之上对世界获得认知（so-called prejudice）

基于B)的Hermeneutic circle（循环解释）可能是好的也可能是坏的，如果prejudice（if we never get a conclusion without thinking）是好的话，循环解释则是好的。

Prejudice的词源无论是法语还是德语解释过来都是fore-project or preliminary conception（先有之见）

然后是新历史主义（new historicism）和历史主义（historicism）之间的差别，着重讲后者的局限以及gadamer对其的rejected

后来在反对的基础上提出了

Horizon merger 和 effective history

然后是hirsch和gadamer之间的正反观点（不可协调）

如笔记

有点丑

比较正规