Citation:
Naiqiao YANG. The Multi-interlingual Translation from “Vernehmen” to “觉知”: On the Deconstruction of the Transcendental Meaning of Metaphysics by Martin Heidegger’s Ontological Hermeneutics[J]. Academic Monthly, 2023, 55(3): 162-176.
The Multi-interlingual Translation from “Vernehmen” to “觉知”: On the Deconstruction of the Transcendental Meaning of Metaphysics by Martin Heidegger’s Ontological Hermeneutics
-
Abstract
Throughout the development of Western hermeneutics, the metaphysical tradition, which dominates the meaning of the origin of the world, makes the ultimate transcendental meaning for covering the phenomenal world as well as the constitution of its moral order. The target of Martin Heidegger’s ontological hermeneutics is the transcendental meaning of “εἶναι” (Sein/Being) originated from Parmenides of Elea. After Sein und Zeit, Heidegger further discussed his ontological hermeneutics in several articles in Identität und Differenz, in order to explore the identity and difference between the meanings of “Sein” and “Dasein”. While translating Parmenides’ famous ancient Greek proverb into German, Heidegger rendered “νοεῖν” into “Vernehmen”, and he took “Denken”/“thinking” as an apposition to give the limited interpretation of meaning to prove the identity of the three concepts, “νοεῖν”, “Vernehmen” and “Denken”. However, Chinese scholars have translated “Vernehmen” into “觉知”, a Chinese concept derived from the Buddhist sutras Abhidharma Mahāvibhāṣā Śāstra. In reality, “Vernehmen” and “觉知” are two very different culturally-loaded words. Translations of these two concepts show creativity of rewriting through mistranlation. It is necessary to remind researchers who engage in the study of literary hermeneutics that what Heidegger’s ontological hermeneutics focuses on is the meaning of identity or difference between noumenon and phenomenon, not the text, especially not the literary text and its aesthetic meaning.
-
-
References
-
Access
-
-
[1]
Qingjie WANG
. Is Heidegger’s Fundamental Ontology A Philosophical Anthropology?. Academic Monthly,
2019, 51(8): 5-12.
-
[2]
Xiaozhou HUANG
. The Legacy of Hegel: On the Horizon of Gadamer’s Hermeneutics. Academic Monthly,
2021, 53(12): 31-44.
-
[3]
Ruicheng HUANG
, Xin ZHANG
, Gengli MAHE
. Historical Debates of Leo Strauss’s Political Philosophy and Martin Heidegger’s Philosophy of Being. Academic Monthly,
2022, 54(6): 85-97.
-
[4]
Chengfang ZHUO
, Daping HU
. Existence and Speed. Academic Monthly,
2019, 51(10): 22-30.
-
[5]
Weiping HE
. Hermeneutical Circle and Meno’s Paradox. Academic Monthly,
2019, 51(11): 15-23, 39.
-
[6]
Xinmin GAO
, Jiajia GUO
. The Psychogeographical Research of Self-consciousness. Academic Monthly,
2021, 53(3): 17-26.
-
[7]
. . Academic Monthly,
2017, 49(07): 25-34.
-
[8]
Shengchuan LI
. The Origin, Development and Enlightenment of the Essence of Beauty in Europe. Academic Monthly,
2022, 54(11): 169-180.
-
[9]
. . Academic Monthly,
2017, 49(09): 51-57.
-
[10]
Liangkang NI
. Husserl and Patocka’s Life-world. Academic Monthly,
2020, 52(2): 5-19.
-
[11]
NAN Xing
. Kantian Freedom: Anthropological not Metaphysical. Academic Monthly,
2023, 55(8): 27-40.
-
[12]
YIN Zhaokun
. The Third Possibility of the Phenomenological Metaphysics— The Study on the Problem of Reality in Scheler’s Phenomenology. Academic Monthly,
2023, 55(6): 28-37.
-
[13]
. . Academic Monthly,
2017, 49(10): 35-45.
-
[14]
LAI Daren
. . Academic Monthly,
2018, 50(6): 104-112.
-
[15]
. . Academic Monthly,
2016, 48(01): 49-66.
-
[16]
Zhenhua YU
. Overcoming the Contemplative Tradition: An Examination of Heidegger’s Fundamental Ontology. Academic Monthly,
2018, 50(11): 5-17, 44.
-
[17]
. . Academic Monthly,
2016, 48(12): 14-30.
-
[18]
CHENG Zhongying
. Benti Hermeneutics is Chinese Hermeneutics—— Also on the Difference and Fusion of Chinese and Western Hermeneutic Ideas. Academic Monthly,
2023, 55(10): 5-14.
-
[19]
,
. . Academic Monthly,
2019, 51(11): 179-184.
-
[20]
Wu Zhen
. . Academic Monthly,
2018, 50(5): 14-24.
-
-