Schleiermacher pioneering philosophical hermeneutics

FOREWORD

   Hermeneutics at the beginning kemunculanya still mingled with logic, dialectics and linguistics at last able to split off into an independent science. Hermeneutics originally as a method of interpretation of sacred texts, or the story of the story is difficult to sense. So on the next hermeneutic not only Schleiermacher interpreting sacred texts alone but symbols or other human behavior, and hereinafter referred to as the general hermeneutics.

   Schleiermacher finally called the father of modern hermeneutics. That's because the positioning Schleiermacher hermeneutics widely, ie not only the scripture (Biblical when it) as the object of study of hermeneutics, but also includes a few other things (have significance and need for interpretation). According to him, some of the text in that sentence refers to everything, not just write words (or more understood literlek course), but also includes conversation and understanding in it. Schleiermacher bring problems of interpretation and interpretation into the new world. He put hermeneutics in the context of scientific theory. So hermeneutics are not just specifically, but now are broad.

      In a discussion on methods to understand the meaning of texts, Schleiermacher divides into two aspects of it, namely the grammatical (grammatical) and psychological (psychology). grammatical interpretation method includes the understanding of the text, the meaning of words and language in general. And the second is the aspect of psychological interpretation. This aspect contains controversy and criticism for Schleiermacher, and this theory will be tested as a whole in the study. This psychological dimension includes the thoughts of the writer who is also the intent of the author. According to Schleiermacher, hermeneutics answer to the problem is to understand the personality of the author of the text composition and meaning attached to him.

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Biography Schleiermacher

    Friedrich Schleiermacher was born in 1768 in Breslau (Germany) in the Protestant family. He was educated in institutions Morovian Brethren, a militant sect in Christianity, but very interested in humanism. Because he was skeptical of some of the Christian doctrine in these institutions, in 1787 he moved to the University of Halle which he views as more liberal, but he's in college still wrestle theology, in addition to philosophy and classical philology as a minor fields. He passed the exams in the field of Christian theology in 1970, and then served as a teacher or private tutor (private tutor) until 1793. It is said that he was dismissed as a teacher because he supported the French Revolution (the French Revolution), while his employer (the employer ) reject the revolution.

     In the span of time between the years 1790-1793 / 4 Schleiermacher, in addition to busy teaching, taking the time to study and criticize the great thinkers such as Immanuel Kant and Spinoza. As a result are works such as On What Gives Values ​​to Life (1792-3) and On Freedom (1790-3) in which he criticized some thought Kant, such as the doctrine of "postulates of an afterlife of the soul and God (postulat- postulate afterlife soul and God), and anti-Kant developed a theory about the causal determination of human action (destiny casual human actions) coupled with a sense of moral responsibility (moral responsibility). Schleiermacher also wrote works to defend and modify the thoughts of Spinoza, like Spinozism (1793-4) and Brief Presentation of Spinozist System (1793-4).

     During the period between 1794-1796 Schleiermacher long as pastor in Landsberg and in 1796 he moved to Berlin to work in a hospital. In the city where he met some romanticist wing thinkers such as Friedrich and August Wilhelm Schlegel. With them he was involved in the romanticist movement (romantic movement) and publishes the journal Athenaeum, though only briefly rises, ie 1798-1800. In 1799 he published his most important and radical in philosophy of religion, On Religion: Speeches to its Cultured despisers. Romantisis flow (or flow objectivist) is then influence the thoughts hermeneutikanya.

      In the following years he did activities and wrote many articles and books that I need not mention in sini.pada In 1810 he was appointed as a professor of theology at the University of Berlin and in 1811 he menjadianggota for the Berlin Academy of Sciences. Since then he gives many lectures in theology and philosophy and publishes more precious works to the development of thought in philosophy of language, theology and hermeneutics. He meninggaldunia in 1834.

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Hermeneutics Schleiermacher

       Hermeneutics as understanding or interpretation, of course, not monistic (one color) but pluralistic (various). When an idea of ​​someone getting a response from others, then automatically it becomes a particular school.

        In hermeneutics (general) modern, there are diverse and complementary flow between the one with the other. In terms of the meaning of the object of interpretation, hermeneutics is divided into multiple streams. The search for the original meaning of the object interpretation (written text, the spoken text, and symbols behavior). Schleiermacher tried to understand what was the interpretation is an attempt to reconstruct what was intended by the creator of the text.

 Schleiermacher, differentiating hermeneutic in the sense as 'the science or art' understanding of hermeneutic defined as the study of understanding itself. Schleiermacher, not just put hermeneutics as the interpretation of the Biblical text and other classic texts. He positioned hermeneutics widely. With the aim of putting hermeneutics in theory of science.

        At the beginning of the book Hermeneutics and criticism. Schleiermacher hermeneutics try to position amid other hermeneutic thinking. He said that hermeneutics as the art of understanding that does not exist in a common format. There is only partial, as hermeneutics as the interpretation of scripture. The idea ever conceived by Johan contrad dannhauer at the beginning of the 17th century as a general hermeneutics Schleiermacher has been moving to establish a hermeneutic not only applied to the Bible but to the wider objects, such as symbols, works of art, human behavior and so forth.

         Before Schleiermacher there are two figures that F.Ast and F.A. Wolf very limit itself to the hermeneutical philology only interpret the ancient texts. But many drove into a universal hermeneutics (general). Schleiermacher got the idea to observe a work from two sides: the outside and inside. The outer aspect of the text is the aspect of grammar and linguistic peculiarities. Aspect is its soul. Hermeneutic task is to bring out the internal meaning of a text with zamanya situation.

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The core description of hermeneutics

     According to Schleiermacher, there are two tasks hermeneutic essentially identical with each other. Ie grammatical interpretation and psychological interpretation. Grammatical language as a condition of thinking of each person. While the psychological aspects of interpretation allows one to take the red thread of the author. Therefore, to understand the statements of the speakers, people should be able to understand the language as well as to understand the psyche. The more complete one's understanding of a language and the psychology of the authors, will be more complete interpretation anyway. Linguistic competence and the ability to know someone will determine its success in the field of artistic interpretations. However, complete knowledge about these two issues would not be possible because there are no laws to regulate how to meet both of these requirements.

     Nevertheless, Schleiermacher offer a positive formulation in the arts of interpretation, which historically constructed, the objective and subjective to sign a statement in one's mind. Schleiermacher himself states that hermeneutic task is to understand the text "as good as or better than the author's own" and "understand the text better than the author's own understanding."

     But how can one understand the author of the text exceeds the understanding of yourself? Schleiermacher's opinion might have a point. A historian who wrote a history of his own time will be subjective patterned and less complete. Because he will see the events in a closed circuit. He does not have a broad perspective or not clicking download judging the distance to make good. Another historian who lived in the days afterward will understand better and right. This historian, because life after all the events that happened, being able to see not only the time and place, but also the entire global picture and concerns various aspects of it. Thus, a history text that was written by the historian in ancient times will be better understood by researchers who delve deeper into all the events and find new interpretations and fresh.

    Every part of an event can only be understood in the context of its parts, and vice versa. Interpreters must have a comprehensive view before he did more careful interpretation. It's probably easier for us mengrti. Someone carefully examine the object or event something, he must first have a holistic view of objects or events. This is not possible also requires an initial understanding of the object or event in question. This circle requires prior knowledge of the language community interpreters.

     This is where the interpreter began with a tentative theory or concept early. He will start with the assumption or hypothesis is strengthened or even disappear altogether, depending on the data to be sorted. In this respect there is no difference between the methods of scientific observation, hypothesis, experiment, theory, law and the method proposed by Schleiermacher. Schleiermacher says that: "The understanding we gain by seeing how all the parts relate to one another. Reconstruction overall coherence of a text will never be complete if the details are not heeded. "This whole process is a method of hermeneutics, a process of understanding and interpretation.

    There is some level of understanding, as well as interpretation. The first level is the interpretation and mechanical comprehension: understanding and interpretation in everyday life, on the streets, even on the market, or anywhere people gather together to talk about general topics. The second level is a scientific level: carried out in universities, where it is expected their level of understanding and interpretation is high. Level two is essentially a wealth of experience and observation. The third level is the level of art: here there are no binding rules or limits the imagination. However, after conducting research in seeking the best methods of hermeneutics, Schleiermacher felt that all research is futile.

   When we understand, we did not realize the degree to which understanding or comprehension. If we make the interpretation of the verses of the holy book, a literary manuscript, or a historical document, we very often disrupt the use of the third level of interpretation mentioned above.

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