STARTING FROM HANS-GEORG GADAMER. THE “KOINÉ” AND THE BRIDGE BETWEEN TWO CULTURES

The following contribution starts out going through the pages where Hans Georg Gadamer recalls his early youth and his first university studies in Breslavia. In those pages Gadamer emphasizes more than once a particular “foundational” exigence, the need “to throw a bridge”, to articulate in new terms the dialogue between humanistic tradition and positive sciences. That fundamental exigence “to throw a bridge” of a new relationship with scientific knowledge is one of the essential features of contemporary hermeneutics. Italy was the first country to publish the first translation of Gadamer’s main work, Wahrheit und Methode. And in Italy alone, in last year’s philosophical debate around the hermeneutic koiné finds in the relationship with science (natural sciences, scientific knowledge) as it has been interpreted by hermeneutics so far, and in the exigency to finally reformulate that relationship in less “aesthetical-metaphysical” terms, the place where hermeneutics may recognize its own nihilistic sense: to correspond to the becoming (flowing) of nihilism, that is of modernity, means first of all to mark the distance from the attitudes that hermeneutic philosophers have so far had with regard to the positive sciences.

Artykuł omawia relację między pluralizmem społecznym a tradycją (lub raczej wielością tradycji) na gruncie filozofii hermeneutycznej Odo Marquarda. Autorka przedstawia koncepcję niemieckiego filozofa jako propozycję łączącą elementy myśli postmodernistycznej oraz hermeneutyki. Zarysowuje przesłanki epistemologiczne (zwłaszcza sceptycyzm), które doprowadziły autora do przekonania o konieczności budowania własnego światopoglądu w odniesieniu do tradycji. Jednocześnie artykuł pokazuje sposób, w jaki Marquard godzi afirmację tradycji z afirmacją różnorodności i złożoności świata społecznego, w którym Inny - kształtujący samego siebie w oparciu o inną tradycję - nie tylko nie stanowi zagrożenia dla tego co „własne”, ale wręcz pozwala lepiej zrozumieć „swojskość” oraz zyskać dystans konieczny dla krytycznego myślenia o własnej tradycji.

Assuming the statement, according to which video games (or the entire culture related to them) can serve as a valuable teaching material, is true, it is reasonable and justified to question the still-existing opposition and dispute that digital games must face in school environments. This fact is all the more astonishing as it is the representatives of educational environment that are currently providing particularly didactically inspiring evidence, and thus also strong arguments for this claim. At the same time, the fact that computer games have always dealt with the cultural industry, or at least as much as with culture, means that the “distrustfulness” towards digital games present in the educational space does not only have to be an expression of prejudices and moral panic. Acting from the position of a philosopher involved in the educational potential of computer games, in this text I take up to formulate a possible answer/possible answers explaining the reasons for this conjuncture. Relying on the hermeneutic method, I also suggest possible ways of reading a computer game, pointing to its didactic importance. This text is therefore directed primarily to teachers and educators interested in searching for innovative and practical educational strategies.

Banality of the common good – hermeneutical study

Article is an attempt for the creation a new way of thinking about the common good, which is possible to realize in practice (particularly in view of depleting natural resources). Firstly, author defines terms such as: the good, the community , the common good, indicating a tendency to bipolar thinking about these ideas: relativist and absolutist. The second part consist analysis of these ideas from the one perspective – hermeneutics. In this part „banality” is not a „name” for common good. It is a „name” for the way of thinking (bipolar). In the third thematic sequence, author explain the new way of thinking. From now we have formal and material good defined in political sphere rather than ethics.