Apa Itu Hermeneutika (8)

Hal ini adalah pertanyaan yang diajukan Gadamer terhadap pelecehan Derrida. Memang benar Heidegger telah memperingatkan bahaya nyata dari selalu jatuh kembali ke bahasa metafisika, seolah-olah bahaya hal ini tidak dapat dihindari dan hampir merupakan sesuatu yang melekat. Jika Heidegger mendeteksi bahaya dan Derrida ingin menjadi satu-satunya benteng anti-metafisik, Gadamer masih percaya adalah mungkin untuk memberi makna pada bahasa metafisika.  Pertama-tama, harus dinyatakan sebagai fakta tidak mungkin berbicara dengan cara yang berbeda dari cara seseorang berpikir dan kata-kata hanya ada dalam 'percakapan', bukan sebagai kata tunggal, tetapi dalam proses berbicara dan menanggapi. Kedua, Gadamer percaya seluruh masalah terletak pada fakta dia tidak membedakan antara apa itu bahasa metafisika dan masalah konseptualitas : apa yang pelajari dari Heidegger katanya persis seperti 'konseptualitas' dan apa artinya bagi pemikiran. Tetapi masalahnya tetap, seperti yang dikatakan Wittgenstein, pemikiran konseptual selalu memiliki batas yang tidak terdefhal ini si.

Oleh karena itu, ketika Gadamer berbicara tentang 'bahasa metafisika', dia merujuk pada fakta bahasa yang hidup dari komunitas linguistik saat hal ini membawa karakteristik konseptual tertentu yang berasal dari bahasa metafisika asli hal ini.  Oleh karena itu, tidak ada bahasa metafisika, melainkan penciptaan istilah-istilah yang disarikan dari 'bahasa yang hidup' dan kemudian dipikirkan secara metafisik. Filsafat yang berkembang di Yunani mengambil konsepnya dari bahasa 'sendiri', yaitu bahasa dialog. Dalam pengertian hal ini, Gadamer menegaskan, Katalog konseptual Aristotle  setara dengan komentar yang hidup tentang konsep esensial pemikirannya. Tetapi ketika diterjemahkan ke dalam bahasa Latin dan diperkenalkan ke dalam bahasa modern, konseptualitas Yunani sangat terdistorsi.

dokpri

Oleh karena itu, jelas konsep filosofis diartikulasikan dalam bahasa lisan dari mana mereka berasal. Takdir sejarah kita adalah sebagai anak-anak Barat kita dipaksa untuk berbicara bahasa konsep, sedemikian rupa sehingga bahkan Heidegger sendiri, terlepas dari esai puitisnya, percaya dia melihat dengan pemikiran dan puitis Hlderlin di pegunungan yang paling jauh. Namun, ketepatan maknanya ada harganya: kemungkinan polivalensi dan kekayaan kata itu hilang; ada risiko mengosongkan maknanya; Sedikit demi sedikit, seperti koin yang dihabiskan, ia kehilangan makna aslinya yang berasal dari 'pengalaman' linguistik dan sebagainyakebijaksanaan bahasa yang tersembunyi.

Namun, terlepas dari semua abstraksi yang terkandung dalam konsep metafisik, ia selalu memelihara hubungan dengan 'medan semantik' di mana maknanya benar-benar mencapai kepenuhannya. Dan proses keterasingan hal ini lah, yang menghasilkan sklerosis linguistik tertentu, yang benar-benar harus 'diatasi'. Hal ini menjelaskan ketika Heidegger berbicara tentang 'bahasa metafisika', yang tampaknya dia katakan adalah konseptualitas metafisik adalah yang telah mengkondisikan pengertian waktu, keberadaan, seni, dll. Oleh karena itu, terdapat komunitas kepentingan antara Heidegger, Gadamer dan Derrida: penghancuran konsep metafisika.

Citasi:

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