伽达默尔论语言被理解的可能（一）

　　理解的问题我们今天发现如此广泛，尤其是所有学科都没有确切的实证手段，对那忽然明了的理解而言，这是由于有一内在的根据。例如，当我忽然理解一种被用在给定场景中叙述的语境时，那就是说，当这忽而全然通透并可把捉时，其人所言便如何的合理，或者如何的不合理了。

　　如此的理解的经历清楚地预设了在理解中的困难：在理解中成为共鸣的干扰。所以一切努力在试着理解时都开始于出来反对奇怪的、挑衅的、迷惑的某些事情。

　　希腊人有一个非常到位的词来讲那带给我们理解以阻滞的，他们把它叫做atopon。它事实上意味着还没搞清定位：那不能被顺受于我们预期理解的范畴之中的，且结果是导致我们木然和呆滞。

　　以哲学开始于惊奇的著名的柏拉图学说有这种阻滞在头脑中，以这种对我们的意向世界来说前图式的设想没法走得更远，这就呼唤了思想。

　　语言不断地建构并提供共同的世界图式之基础。去和某人对话不是首先和某人争执事情——在我看来这种表达模式之如此被喜爱只是现代情形的特性。

The problem of understanding that we find so widely discussed today, especially in all the disciplines where there are no exact methods of verification, consists in having an inner evidence of understanding that suddenly comes to light, for example, when I suddenly understand the context of a statement used in a given situation. That is, when it suddenly is fully clear and graspable, how justified it is that the other says what the say, or how unjustified it is.

　　Such experience of understanding clearly presuppose difficulties in understanding:the disturbance of an agreement in understanding. So all efforts at trying to understand begin by coming up against something strange, challenging,disorienting.

　　The Greeks had a very nice word for what brings our understanding to a standstill. They called it the atopon. It actually means the placeless:what cannot be accommodateed into the categories of our expected understanding,and causes us to pause and stumble as a result.

　　The famous Platonic doctrine that philosophy begins with wonder has this stumbling in mind, this being unable to go any further with the pre-schematized expectations of our world-orientation, which calls for thinking.

　　Language constantly builds up & supports the common ground of a world-orientation. To speak with one another isn't primarily to dispute things with one another. It seems to me characteristic of the modern situation that this mode of expression is so beloved today.