TABLE OF CONTENTS
Title Page
Dedication
Certification
Approval Page
Acknowledgements
Abstract
Table of Contents
CHAPTER ONE
INTRODUCTION
1.1 Background of the Study
1.2 Statement of the Problem
1.3 Thesis
1.4 Significance of the Study
1.5 Purpose of the Study
1.6 Scope of the Study
1.7 Research Methodology
1.8 Definition of Terms
CHAPTER TWO
LITERATURE REVIEW
2.1 Preamble
2.2 Review of Related Literature
CHAPTER THREE
PREJUDICE AND GADAMER’S PHILOSOPHICAL HERMENEUTICS
3.1 Preamble
3.2 Gadamer: A Biographical Sketch
3.2 Philosophical Hermeneutics: Its Point of Departure
3.2.1 Appropriating Dialectics: The Hegelian Point of Departure
3.2.2 A Critique of the Epistemic Superiority of the Natural Sciences
3.2.3 On Understanding As An Ontological Category: Gadamer’s Appropriation of Heidegger
3.3 Gadamer within the History of Hermeneutics
3.3.1 On Philosophical Hermeneutics
3.3.2 Philosophical Hermeneutics as Both Theoria and Praxis
3.4 Humanism At the Start of Philosophical Hermeneutics
3.5 Understanding as An Ontological Category: Beginning the Historicity of Understanding
3.6 The Ubiquity of Prejudice
3.7 Rehabilitating Tradition and the Legitimation of Prejudice
3.8 Historical Effect: The Prejudicial Significance of History
3.9 Fusing Horizons: The Universalist Propensity of Prejudice in Rationality
3.10 Linguisticality and Prejudice: On the Universality of Hermeneutics
3.11Prejudice, Relativism and the Moral/Political Implications of Gadamer’s Hermeneutics
3.12 Fundamental Ontology, Truth and Method: Summarizing the Imperative of Prejudicial Rationality
CHAPTER FOUR
A TRANSMODERN READING OF GADAMER
4.1 Preamble
4.2 Gadamer and the Critique of the Enlightenment
4.3 The Transmodern Project and the Decolonial Turn
4.4 Anti-Cartesianism and the Epistemic Foundations of the Transmodern Project
4.5 The Border of Thought and the Resistance of Provincial Universality
4.6 The Precise point of Intersection between Gadamer
and the Transmodern Project
CHAPTER FIVE
THE TRANSMODERN PROJECT AND THE EXTENSION OF GADAMER’S PHILOSOPHICAL LEGACY
5.1 Preamble
5.2 Prejudice and the Colonial Question in the Transmodern Discourse
5.3 Prejudice and the Rethinking of History in the Transmodern Project
5.4 Prejudice and An Alternate Modernity in the Transmodern Project
5.5 The Ethics of Liberation: Transmodern Extension of Gadamer’s Ethical Legacy
5.6 Transversality and the Intercultural Imperative
5.7 Towards Pluri-versality: A Précis of the Transmodern Project
CHAPTER SIX
GENERAL EVALUATION
6.1 Preamble
6.2 Assessing Gadamer’s Position on Prejudice
6.2.1 On the Exclusivist Tendency of Gadamer’s Hermeneutics
6.3 Appraising the Prospects of the Transmodern Project
6.3.1 On Native agency and the Making of the Coloniality of Power
6.4 From an Ontology of Polarized Units to an Ontology of Complementarity
6.5 Towards An-other Principle for Cross-Cultural Evaluation/Interaction
6.5.1 The Pragmatic Principle of Cross-Cultural Interaction/Evaluation
6.5.2 The Logical Principle of Cross-Cultural Interaction/Evaluation
6.5.3 The Ethical-Hermeneutic Principle: An-other Principle of Intercultural Contact
6.6 Summary and Conclusion
BIBLIOGRAPHY
ABSTRACT
There is no doubt that there is an urgent need to imagine another world in the face of the fall outs of the current world order. The urgency of this need for ‘another world’ or ‘a world in which all worlds fit’ is the primary motivation for this research. In line with this motivation, this work is aimed at examining the concept of prejudice within Gadamer’s philosophy as well as the transmodern project with a view to constructing an understanding of cross-cultural contact that can foreground the possibility of ‘another world’ o r ‘a world in which all worlds fit’. The basis for this is that Gadamer’s direct appropriation of prejudice and its impact on the transmodern idea of the bio/geo/body-politics of knowledge challenges the idea of universality as it operates in the current Euro-American cosmovision. This challenge is not in favour of subjectivism or relativism, but in favour of ‘intersubjective dialogue’ and ‘pluriversality as a universal project’. Adopting the philosophical tools of exposition, critique and textual analysis the work seeks to demonstrate that a proper appropriation of Gadamer’s conceptualization of prejudice and of the influence it has had on the transmodern project can serves as the basis for a new principle of cross-cultural interaction/evaluation; the ethical-hermeneutic principle of intercultural contact/evaluation which can guarantee ‘a world in which all worlds fit’. In the addition to this, the work also establishes that: i) the transmodern anti-Cartesianism and resistance of provincial universality are strong influences from Gadamer in their philosophy. Hence, their claim of delinking is not totally true; ii) the transmodern project in taking on board the coloniality question within the context of the bio/geo/body-politics of knowledge is a clear extension and application of Gadamer’s prejudicial philosophy; iii) despite the strength of Gadamer and the transmodern case, Gadamer’s postulation is haunted down by the hegemony of the verbal understanding/factual modes of expression, while the transmodern project is wrong in blaming coloniality solely on foreign agency.
CHAPTER ONE
INTRODUCTION
1.1 Background of the Study
Given the fall outs from the current world order, a certain strand of contemporary philosophy makes the case for another world. In their estimation, ‘another world is possible.’ 1
For some others within this school of thought, the alternative to the current world order should aim at creating ‘a world in which all worlds fit’. 2 Yet for another group, they seek ‘worlds and knowledges otherwise’. 3 For these schools of thought, the current world order is Euro-American and it possesses an exclusivist cosmovision. On this count, the current world order rather than seeking to arrive at a world in which all worlds fit just elevates the ideals of a particular world as a standard for other worlds to follow. In more specific terms, it is the Euro-American vision that has been universalised for all to follow. But the economic crises that greeted the West between 2007 and now places a lot of doubt on the continued efficacy of this cosmovision. The grand narrative which this vision held that “…once situat ed humanity in some continuing stream of
meaning has faltered amidst existential doubt or economic and political ruins…” 4This places before us therefore, the urgent need for an alternative cosmovision. The urgency of this need is one motivation for this research.
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