The war that raged in the Democratic Republic of Congo, mostly in the east of the country, between 1998 and 2003, claimed millions of lives and sucked in plundering armies from Rwanda, Uganda, Zimbabwe, Angola and Namibia. The scale of the misery caused by that conflict—and the importance of Congo's massive mineral wealth—explains the anxiety among ordinary Congolese, diplomats, aid workers and others, following the advance this week of a Tutsi rebel army towards the town of Goma in eastern Congo. If Congo falls apart again, the humanitarian cost would be enormous (from The Economist, October 31st, 2008).
Saturday, November 1, 2008
Traditions and the Lifeworld
In his description of the tension of the experience of life where we meditate "between the efficacity of the past…and the reception of the past that we bring about," Ricoeur (1988: 220) uses the term "trans-mission" as a way of expressing this dialectic. Through "trans-mission," tradition springs forth from an "horizon of expectation and experience." From our traditions we are imbued with a point of view or perspective which illuminates a vast, but limited horizon for life's experiences. Traditions and their historical associations hold a tension between the horizon of the past and present. Ricoeur expands upon this notion when he says that "[t]he past is revealed to us through the projection of a historical horizon that is both detached from the horizon of the present and taken up in and fused with it" (Ricoeur 1988: 221). Thus the temporal horizon is "projected and separate…[and] brings about the dialectizing of the idea of traditionality."
Tradition is a powerful force on our lifeworld. Ricoeur (1988: 221) reminds us that tradition signifies a temporal distance that separates us from the past which is not viewed as a "dead interval" but is rather a "transmission that is generative in meaning." Tradition allows us to make sense "dialectically through the exchange between the interpreted past and the interpreting present."
Gadamer's (1998: 375) notion of a "fusion of horizons" is another elaboration on tradition's place in the hermeneutics of historical consciousness. During dialogic conversation with another person, where prejudgments are tested and our historical horizon is superseded, a "fusion of horizons" is made possible and our orientation to our life experiences is expanded. In this process we overcome the tension between the horizon of the past and present and see the present in a new light. Our present horizon of understanding is permanently altered. Gadamer (1998: 307) explains that our historical consciousness constituted by our traditions overcomes "the self-alienation of a past consciousness" and is "overtaken by our present horizon of understanding." A true fusion of horizons occurs when we are able to hold both the projection of our historical horizon and the superseding present horizon, overcoming our "historically effected consciousness."
Through the critique of our social narratives we are capable of surmounting the temporal power of historical memory and the limitations of tradition, bringing forth the possibility of new and imagined future worlds. We become able to overcome our historical ideologies and create the space for the excess meaning that is housed in our social spheres. As social beings we offer a space to occupy this immortal destiny.
Tradition is a powerful force on our lifeworld. Ricoeur (1988: 221) reminds us that tradition signifies a temporal distance that separates us from the past which is not viewed as a "dead interval" but is rather a "transmission that is generative in meaning." Tradition allows us to make sense "dialectically through the exchange between the interpreted past and the interpreting present."
Gadamer's (1998: 375) notion of a "fusion of horizons" is another elaboration on tradition's place in the hermeneutics of historical consciousness. During dialogic conversation with another person, where prejudgments are tested and our historical horizon is superseded, a "fusion of horizons" is made possible and our orientation to our life experiences is expanded. In this process we overcome the tension between the horizon of the past and present and see the present in a new light. Our present horizon of understanding is permanently altered. Gadamer (1998: 307) explains that our historical consciousness constituted by our traditions overcomes "the self-alienation of a past consciousness" and is "overtaken by our present horizon of understanding." A true fusion of horizons occurs when we are able to hold both the projection of our historical horizon and the superseding present horizon, overcoming our "historically effected consciousness."
Through the critique of our social narratives we are capable of surmounting the temporal power of historical memory and the limitations of tradition, bringing forth the possibility of new and imagined future worlds. We become able to overcome our historical ideologies and create the space for the excess meaning that is housed in our social spheres. As social beings we offer a space to occupy this immortal destiny.
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