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Christianity on Language - Dictionary of Arguments
Gadamer I 422
Language/Christianity/Gadamer: There is (...) a thought which is not a Greek thought and which does better justice to the existence of language (cf. >Language and Thought/Ancient Philosophy), so that the language-forgetfulness of Western thinking cannot become a complete one. It is the Christian thought of >incarnation. Incarnation is obviously not incarnation (German: "Einkörperung").
Gadamer: [The incarnation is closely connected with the] problem of the word. The interpretation of the mystery of the Trinity, probably the most important task facing the thinking of the Christian Middle Ages, is based on the human relationship between speaking and thinking, already in the Fathers and finally in the systematic development of Augustinism in the university scholasticism. Dogmatics thus follows above all the prologue of John's Gospel, and as much as it is a Greek means of thinking with which it tries to solve its own theological task, philosophical thinking gains through it a dimension closed to Greek thinking. When the word becomes flesh and only in this incarnation is the reality of the Spirit completed, the logos is thus freed from its spirituality, which at the same time signifies its cosmic potentiality.
The uniqueness of the event of redemption brings about the entry of the historical being into Western thinking and also causes the phenomenon of language to emerge from its immersion in the ideality of the sense and to present itself to philosophical reflection. For unlike the Greek logos, the word is pure event (verbum proprie dicitur personaliter tantum)(1).
Certainly, human language is only indirectly elevated to the object of contemplation. It is only in the counter-image of the human word that the theological problem of the word, of the verbum dei, namely the unity of God the Father and God the Son, is to emerge. But precisely this is for us the decisively important thing, that the mystery of this unity is reflected in the phenomenon of language. >Language/Gadamer, >Word/Ancient Philosophy.
Thus, in the beginning, one tries to make use of the stoic concept of the inner and the outer logos (logos endiathetos - prophorikos)(2). This distinction was originally intended to distinguish the stoic world principle of the logos from the outwardness of mere repetition(3). For the Christian faith of revelation the opposite direction now immediately becomes of positive importance. The analogy of the inner and outer word, the utterance of the word in the "vox", now gains exemplary value. >Word/Gadamer, >Word/Ancient Philosophy, >Creation Myth/Gadamer.
1. Thomas I. qu 34
2. I refer in the following to the teaching article "Verbe" in the Dictionnaire de Théologie catholique, as well as to Lebreton, Histoire du dogme de la Trinité.
3. Die Papageien: Sext. adv. math. V Ill, 275._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010
H. G. Gadamer
The Relevance of the Beautiful, London 1986
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977
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