THEORY HERMENEUTICS EMILIO Betti

THEORY HERMENEUTICS EMILIO BettiP.R.O.L.O.G
STUDY hermeneutic

 Since the 19th century ( or late 18th century ) has discovered a new form of hermeneutics face before. Periodically hermeneutics can be divided into three phases ; classical , medieval , and modern .
           Classical Hermeneutics , more patterned in the form of text interpretation and the ' art of interpretation ' . And this term first appeared in the seventeenth century . But in a sense as a hermeneutic interpretation activities have been born much earlier , as old as the exegesis of the text.
           Hermeneutics middle , starting at , ascribed to , the interpretation of the Bible which uses four levels of meaning , both literal , allegorical , tropological ( moral ) , and eschatological . But during the Protestant reformation , four meanings were then narrowed the literal exegesis or gramatical and exegetical study of the Jewish and Greek .Modern Hermeneutics , can be divided into several phases with streams that follow . Initial phase , starting in the 19th century to refer to the famous Protestant leader , Friedrich Schleiermacher ( 1768-1834 ) and his students including Emilio Betti , the hermeneutical theory [ hermeneutical theory ] . The second phase , in the 20th century by Martin Heidegger ( 1889-1976 ) as the characters , including here Hans - George Gadamer's hermeneutic philosophy with a stream of [ philosophical hemeneutic ] , and the last is Jürgen Habermas , the hermeneutic critique [ critical hermeneutics ] .

            Priodeisasi hermeneutic above , not only explains the scene of scene of history - hermeneutic but also illustrates a tendency for patterns and characteristics that marked the birth of hermeneutics . Hermenutik The term comes from the Greek , from the verb meaning hermeneuein interpret . This term has etymological association with the god Hermes in Greek mythology , who has the task of conveying and explaining God's message to man . Hermes is associated with the function mentransmusi what's behind the human understanding into a form in which the level of human intelligence can catch it . It appears , that this etymological association task of hermeneutics is to create a message that can be understood well by the audience .

            In an attempt to transfer , capture and understand the meaning of the text , is then the meaning can be captured as a whole ( does interpretation can be fully understand ) or the meaning of it is actually the outcome of the horizon ( pusion of horizon ) of us as interpretator of the text ? That's roughly the endless debate between streams that calls itself the objective and subjective hermeneutic , or in the language Bleicher , the flow of hermeneutic theory and hermeneutic philosophy .

            And , of course , this resume will attempt to peel one of hermenutik flow is a flow to the contribution of hermeneutic theory as Emilio Betti footing .






Emilio Betti :Debate Between Theory Hermeneutics and Social Sciences

            Before the birth of hermeneutics as a science in general become part of the cultural sciences ( Geisteswissenschaften ) , there has been an underlying epistemological crisis of the social sciences . This crisis is not intended reduction of knowledge , but rather on ' narrowing ' knowledge due to certain methodological reductions are accompanied by fragmentation and instrumentalization of knowledge . As the crisis of knowledge that have occurred since the process of modernization in the West undermine the foundations of society of the Middle Ages , through the Renaissance and culminated in the era Aufklarung and finally met its limits since the beginning of this century . So a weltanchauung that can not be captured intact .

            A characteristic that is becoming the paradigm of medieval society is a way of thinking that believes a world order objective that stands apart from the thinking subject . Medieval ways of thinking can be characterized by ' emphasis on polar knowledge objects ' emphasis on the object , ultimately , undermined by René Descartes . All the traditional meaning of the objective world methodically questioned and doubted , so that Descartes came to the unshakable confidence and are uncertain , ie pense donc je suis de ( I think therefore I am ) . What was discovered by Descartes is an absolute role in shaping the reality of the subject , then the epistemological history , philosophers have been pole move the pendulum from the object to the subject . Kant is services , which not only radicalized Descartes emphasis on the subject , but also shows a possibility of the conditions of the human mind . The discovery of the limits of the mind reveals a new belief that examines the subject is more likely than the examined object . The limits of this ability , by the philosopher Kant and thereafter , found in sensory reality visible and touchable .

            At the time of this Kant , natural sciences ( Naturwissenschaften ) began to enter the golden age and the epistemology of Kant , in his Critique of Pure Reason , strengthen the natural sciences philosophically as one of the possible forms of knowledge about reality . After Kant , Auguste Comte came with positivismenya . Comte 's positivism not only continues the tradition of previous research subject but has also destroyed his own epistemology . With postitivis epistemology , sensory knowledge must not exceed the facts objectively . The role of the subject to be based solely on objective facts copying . Thus in positivism , the epistemological pendulum moves to another object , but the object that emerged from this activity is the object of a sensory knowledge (rather than as a speculative object appeared in the Middle Ages ) .

            The crisis is not only a knowledge of human reduce the dimension of its objective , but also due to the fragmentation of the sciences , terjadu fragmentation also true that in turn led to the fragmentation of human outlook . Finally , the solution of this crisis adalam bring back the concept of the life-world that can inspire the very rich to the social sciences . In this context , a debate and a tug of war between the various methods ( Methodenstreit ) . Included here what was done by the method of verstehen Dilthey to distinguish the sciences of culture ( Geisteswissenschaften ) and Erklaren of the natural sciences ( Naturwissenschaften ) . What is stiffened by Dilthey , once again , in order to overcome the objectivism of positivism that is biased to eliminate the role of the subject in the form of social reality .

            In a study of the cultural sciences , the life-world can not simply be approached through observation as occurs in the natural sciences , but especially through ( verstehen ) . What would be found in the world - it is not a particularly social causality inevitable , but rather the meaning ( Sinnverstehen ) . Therefore , a social scientist , in a certain way he should go into the world - life elements he wants to explain . To explain , he should understand it . To understand , it must be able to participate in the process of producing the world 's life . Finally , the participation presupposes that it is already included in the living world .

            In an effort to capture the object , that object is not only visible from the outside as in the natural sciences but also in the history of hermeneutics appear several figures referred during the romantic hermeneutics of Schleiermacher and Dilthey triggered by using the theory of empathy to explain that the object can reproductively known . According to this romantic hermeneutics , text reader should be able to empathize psychologically into the content of the text and its author ; the reader should be able to ' re-experience ' the experiences experienced by the author and are included in the text . For Schleiermacher , a text that we face is not completely foreign to us , is not entirely unusual for us . Foreignness of a text can be overcome by trying to understand the author . We should try to create an imaginative reconstruction of the situation and the age and condition of the inner pengarannya empathize with him . In other words , we should try to make a psychological interpretation of the text so that it can reproduce the experience of the author . Schleiermacher idea was later developed by Wilhelm Dilthey ( 1833-1911 ) . While addressing psikologisme Schleiermaacher , he argues that the events contained in the ancient texts that have to be understood as an expression of life history , it is not reproducible circumstances psychic author , but the meaning of the historical events .

            Schleiermacher and Dilthey in the hermeneutic tradition is beginning to master the birth of a theoretical hermenetika for cultural sciences . Their idea is then forwarded by Emilio Betti is also a school under the umbrella of ' theory of hermeneutics ' .

Who Betti ?

            Emilio Betti is a modernist theologians and legal historian who was born in Italy in the year 1890 to 1968 . His works such as Die hermeneutics als der Allgemeine Methodik Geisteswissenschaften , Zur Grundlegung einer allgemeinen Auslegungslehre [ a manifesto hermenentiknya ] , and Teoria generale della interpretazione .

            The emergence of Betti on stage to late - hermeneutic is open to debate some other figures such as Gadamer's hermeneutics , Bultmann and Ebeling . While Betti were getting how to put a human experience objectively , by providing a general theory of interpretation to it , which is based on the assumption that the object autonomy interpretation and historical impossibility of objectivity in making a valid interpretation . On the other hand , especially Gadamer , hermeneutics bring the issue by asking more questions about the philosophical nature of understanding itself. For Gadamer , talking about ' objective interpretation ' is valid is something naive .

            In response to criticism of Gadamer , Betti then launched a Boklet ( booklet) which he entitled Die hermeneutics als der Allgemeine Methodik Geisteswissenschaften , in this Boklet Betti filed two criticisms of Gadamer ; first , that Gadamer does not present a plan methodology or methodologies for human studies . Second , what harm is done by Gadamer legitimacy refers to the status of an objective interpretation of objects and then create the questions the objectivity of interpretation itself. With words rather complain Betti said :

            Hermeneutics as the general problematic of interpretation , that great general discipline welled up with so nobly in the Romantic period as the comman concern of all the human disciplines , the which commanded the attention of many great minds of the 19th century - like Humboldt in philosophy of language , August Wilhelm von Schlegel , the great literary historian , Bockh , the philologist and encyclopedist , Savigny , the jurists , and historians like Niebuhr , Ranke , and Droysen - this Venerable older form of hermeneutics Appears to be fading out of the modern German consciousness .

            As a legal historian , Betti on the hermeneutic interest is not born out of a desire to uncover the truth of a philosophical work of art ( Gadamer ) , or the desire to achieve a deeper understanding of the nature of the existing ( Heidegger ) , or a pressure to rescue the meaning of ' paragraph ' Bible ( Bultmann and Ebeling ) . Betti only intended to distinguish between a variety of ways or models of interpretation in the human disciplines and to formulate the framework of foundational principles that can interpret human behavior and intent .


Hermeneutics As Auslegung

            Hermeutika , for Betti , is as Auslegung , namely how to obtain a valid form of interpretation and objective not Deutung and spekularive Deutung . Hermeneutic is built , such as the belief Betti , is as an intellectual discipline and educational training the which is fundamental for life . Belief that , as often happens when we try to interpret a text that is both historical and cultural distansi , and then we want to know what and how the depth of meaning contained by the text , what they ( the author ) say . And what lies behind the birth of the idea? Of course , these issues require a reconstruction imajenatif that with sympathy and insight , will be needed for understanding .

            In reaching an objective interpretation of this , as stated in Die hermeneutics als der Allgemeine Methodik Geisteswissenschaften (1962 ) , Betti asserts that its main purpose is to clarify the essential difference between Auslegung ( interpretation ) and Sinngebung ( the interpreter 's role in the delivery of the meaning of the object ) . Therefore , the interpretation of the object , for Betti , is an objectification of the human spirit ( Geist ) which is expressed in the form of a sound mind . Interpretation , then , requires the recognition and reconstruction of meanings that the author himself has put it . In other words , that an interpreter must make a pilgrimage to the foreign subjectivity and the creative process through an inversion , back again to the idea or interpretation that has been put into the object . Then Betti resume that speaks of objectivity that does not involve subjectivity of the interpreter is an absurd . However, the subjectivity of the interpreter must penetrate the strangeness and obscurity of the object .

            Betti then offers 4 ' moment ' in the process that will facilitate the understanding of hermeneutics .First , the interpreter investigate linguistic phenomena of speech or text .Second , in criticizing the ' moment ' , the interpreter must avoid social interests , ideologies , commitment , or are intolerant sources which could hinder understanding .Third , like Schleiermacher and Dilthey in particular , Betti also suggest the interpreter to put himself in the position of a person to be understood , using imajenasi and insight .Fourth , do the reconstruction to include the circumstances to obtain the desired result in the form of expression ( of conversation ) or text . As Betti said that although the concept is much related to the issue of ' retrospective ' or ' genetic ' , it also requires the element of ' prospective ' and ' evolutionary ' . These are prerequisites that must be done and an understanding to it is a continuous , on- going process , with always open views and attitudes jumawa in correcting and fix it .

            Responding to hermeneutic theory proposed by Betti above , that the understanding of the text - both in the broad sense [ of the universe ] , or in the narrow sense [ text itself ] - can be given an interpretation that objective by performing procedures such presedur he advances on top of which is ultimately how seoarang interpreters able to do what has been done by the author of the text itself , or even beyond it . By positioning the author and the text in a particular area - historical .

            How , for example if the text in the form of sacred texts such as the Koran ? Can we apply the same procedural mechanisms ? Is the author - in this case God or Muhammad - can be placed in a historical circumstances that seruang ? These questions are a reflection imajenatif reasonable and legitimate .

            One thought is to respond positively to an objective hermeneutics and related well with the harsh debate on Subjective hermeneutics , an Islamic thinker , Fazlur Rahman gave some notes in his book Islam and Modernity , Transformation of an Intellectual Tradition (1982 ) . For Rahman objective interpretation can also be done in the area of ​​religious texts , and rightly so expected , that in the Islamic tradition between text and context can not be separated . Find meaning in the context of the text . This is known as the concept asbabu al Nuzul , a concept review of the historical background of the verse .

            Rahman is a concept offered do

uble movement ( double movement ) . That made ​​the pilgrimage to the birth of text comprehension in the past with fully understand the current state , then brought back to the present . The concept Rahman has opened a serious study of the Qur'an that the Qur'an Rahman are visible only a tenth of the surface while the rest are still immersed in the history of the surface . This concept is known for its ' theory floating iceberg ' .


            Forward concept Rahman , thus there must be an assessment of the Koran . How do we ( especially the text of the Qur'an ) behave and treat it . This assessment is conducted to uncover what is beneath the surface of history.


E P I L O G


            As an afterthought , the idea of ​​Emilio Betti hermeneutikanya theory , of course , provides a space for any pros and cons . Good for those who do not believe an objective interpretation of the understanding , or for those who consider it futile . In spite of it all , as also stated by Betti against Gadamer above , that what was done was simply making a ' theory of knowledge ' of the humanities , not a philosophical exploration which then negates the element of objectivity . It's probably wise if we then evaluate it in the same context with Betti . Betti understand the emotional and historical force . Understanding the theory of him as a ' text ' and Betti as an ' author ' in a historical partiality . On the other hand , what has this done Betti has eliminated another dimension of an experience manuisa namely ; that experience is not only the ideas , intentions or human feelings but also he is impiris manifestation of culture that is unique and particular . So here looks all sense of historicism within Betti very strong , and characterize the flow of romanticism .