Document Type : Research Paper
Authors
1 Assistant Professor of Philosophy,Department of Philosophy, Faculty of Humanities, Yasouj University, Yasouj, Iran
2 Department of Philosophy, Faculty of Literature and Humanities, Yasuj University, Yasuj, Iran
3 Master’s Degree in Philosophy, Faculty of Literature and Humanities, Yasouj University, Yasouj, Iran
Abstract
Introduction
In Western philosophy, experience is a fundamental concept that has been examined in various ways. In the tradition of empiricism (e.g., John Locke and David Hume), experience is regarded as the primary source of knowledge, where sensory data serve as the foundation of understanding and science. In contrast, in the tradition of idealism (e.g., Immanuel Kant), experience is analyzed in a dialectical relationship with the mind’s a priori concepts, where the human mind imposes its pre-existing structures upon sensory experience. Philosophers such as Hegel interpreted experience as a historical and dialectical process through which understanding evolves. In the twentieth century, phenomenological and hermeneutic approaches, such as those of Heidegger, moved beyond a mere encounter with phenomena and placed experience in relation to existence and ontological understanding, giving it an interpretative and existential dimension. This evolution demonstrates that the concept of experience has shifted from being merely a tool for sensory cognition to a broader horizon for understanding Being.
Existential hermeneutics is a major branch of philosophical hermeneutics that was developed by Martin Heidegger in his work Being and Time. Unlike classical hermeneutics, which focused on the interpretation of texts, existential hermeneutics deals with the interpretation of human existence itself and its fundamental understanding. This approach begins with the fundamental question: “What is Being?” and, in response, places Dasein (human existence) at the center of inquiry, as a being that is always engaged in interpreting and understanding the world. Heidegger argues that understanding is the precondition of any human interaction with the world, and this understanding is not merely cognitive or abstract but is deeply rooted in human existence itself. In this view, hermeneutics is not just a method for interpreting texts but a way of uncovering the fundamental structures of existence.
Heidegger’s role in this approach is pivotal because he transforms hermeneutics from a linguistic and historical discipline into an ontological inquiry. By introducing concepts such as “being-in-the-world” (In-der-Welt-sein), “disclosure” (Erschlossenheit), and the “fore-structure of understanding”, Heidegger demonstrates that human beings are not only understanding entities but also beings who are constantly engaged in an interpretative interaction with the world. This shift in perspective turns hermeneutics into a tool for uncovering existential truth, establishing Heidegger as one of the most influential twentieth-century thinkers in hermeneutic and existential philosophy.
The central question of this inquiry is: “What is the nature of experience in Heidegger’s existential hermeneutics?” Here, experience is not considered a mere sensory encounter with phenomena but rather an existential and interpretative process that is directly linked to Dasein (Being-there). Moving beyond traditional metaphysical perspectives, Heidegger reduces experience to existential openness toward the world and Being. This question seeks to clarify how human beings, as Dasein, interpret themselves and the world through experience.
Additionally, this inquiry examines the relationship between ontological structures such as temporality (Temporalität), worldliness (Welthaftigkeit), and being-in-the-world (In-der-Welt-sein) in shaping experience. The goal is to determine whether experience is merely a mental-sensory process or whether it has deeper foundations tied to ontological understanding. Ultimately, this question aims to uncover the role of experience within existential hermeneutics in shaping human understanding of self, others, and the surrounding world.
Materials & Methods
This research employs a qualitative and conceptual analysis approach to examine the nature of experience from the perspective of Martin Heidegger’s existential hermeneutics. The research methodology is based on comparative and interpretative analysis of key concepts in *Being and Time* and other works by Heidegger. To achieve this, fundamental concepts of existential hermeneutics, including Dasein, Being-in-the-world, understanding, and interpretation, were extracted and analyzed from primary sources. Subsequently, these concepts were compared with classical hermeneutics and Heidegger’s critique of Western metaphysics to investigate the role of experience in the existential structure of Dasein.
This study employs textual analysis and philosophical interpretation. The examined sources include authoritative translations of Heidegger’s works in Persian and English, along with related works on philosophical hermeneutics and phenomenology. The selection criteria for sources were based on their relevance to the discussion of experience in Heidegger’s philosophy and their interpretative accuracy. This research aims to provide a coherent reading that offers a clearer understanding of the role of experience in Heidegger’s existential hermeneutics.
Discussion & Result
The findings of this study indicate that, in contrast to traditional approaches, experience in Martin Heidegger’s philosophy is not merely a sensory or cognitive phenomenon but an existential mode of being-in-the-world. Experience, within the framework of existential hermeneutics, is understood through concepts such as Dasein, understanding, interpretation, and temporality. Heidegger demonstrates that human beings, as Dasein, are always already situated in a meaningful world and engage in the disclosure of the truth of Being through their existential openness.
A comparative analysis between Heidegger’s existential hermeneutics and classical hermeneutics reveals that while classical hermeneutics focuses on reconstructing meaning and interpreting texts, existential hermeneutics emphasizes the question of Being and the fundamental understanding of human existence. Heidegger’s critique of Western metaphysics, particularly his notion of the "forgetfulness of Being," suggests that human experience is not confined to predefined metaphysical concepts but is continuously shaped through understanding and interpretation.
Ultimately, this study concludes that experience, from the perspective of Heidegger’s existential hermeneutics, is not merely a sensory or cognitive encounter but a way of being in which human beings project their existential possibilities and engage in the discovery of Being. This perspective has significant implications for the understanding of truth, the methodology of the humanities, and the critique of traditional metaphysics.
Conclusion
The findings of this study indicate that experience in Martin Heidegger’s thought is a fundamental ontological concept that transcends traditional approaches to experience. By introducing existential hermeneutics, Heidegger situates experience within the framework of understanding, interpretation, and temporality, demonstrating that through Dasein, human beings are constantly engaged in the process of uncovering and disclosing Being. Unlike classical views that regard experience as a representational or cognitive phenomenon, Heidegger considers it a mode of being that is shaped within historical and existential contexts.
Furthermore, Heidegger’s critique of Western metaphysics plays a crucial role in redefining the notion of experience. He argues that the metaphysical neglect of Being has distorted the understanding of experience. In contrast, an existential analysis of experience emphasizes that humans always experience within the world, in relation to others, and in connection with their historical background.
Thus, experience in Heidegger’s perspective is not merely a sensory encounter but a dynamic and interpretative process that links human beings to their existential possibilities. This perspective opens new horizons in philosophy, the humanities, and interpretive research methodologies, reinforcing the centrality of Dasein in understanding and engaging with Being.
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