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(1986) Nietzsche as affirmative thinker, Dordrecht, Springer.
There are many good reasons to support not only the thesis that Nietzsche has contributed decisively to the rise and development of contemporary hermeneutic ontology but, more radically, that the very sense of the Nietzsche-Renaissance which has taken place in these last decades is the full inclusion of Nietzsche within this philosophical trend. I am perfectly aware that the very meaning of the expression "hermeneutic ontology" would require clearer and more precise explanations; in fact it is difficult to see whether or not this 'school" of contemporary thought is unified by a basic set of assumptions. I propose to leave unsolved this problem, for the excellent "hermeneutic" reason that we know approximately what we mean when speaking of hermeneutics and hermeneutic ontology — this last term is better suited to indicate not only a technical discipline related to the exegesis and interpretation of texts, but a specific philosophical orientation. In this wide sense, hermeneutics includes Heidegger and Gadamer, Paul Ricoeur or the Italian Luigi Pareyson, and, going backwards, Schleiermacher and Dilthey; and even, in more recent times, Hans Robert Jauss, Apel, Habermas and Richard Rorty; in an even wider sense we can also include Foucault and Derrida.
Publication details
DOI: 10.1007/978-94-009-4360-5_4
Full citation:
Vattimo, G. (1986)., Nietzsche and contemporary hermeneutics, in Y. Yovel (ed.), Nietzsche as affirmative thinker, Dordrecht, Springer, pp. 58-68.
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