HANS-GEORG GADAMER ON PREJUDICE AND THE TRANSMODERN PROJECT
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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.
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…” 4 This places before us therefore, the urgent need for
an alternative cosmovision. The urgency of this need is one motivation
for this research.
Bearing in mind the fact that the world in which we live today is a
global village, it becomes obvious that any effort at a new cosmovision
cannot afford to ignore the demands for ‘a world in which all worlds
fit’. Arriving at this world is primarily a practical task. But before
this task can be executed in practice, it must redefine itself at a
theoretical level or better still as a theoretical endeavour. It is
within this context of theoretical redefinition that Gadamer and the
transmodern engagement with prejudice is appropriated in this research.
HANS-GEORG GADAMER ON PREJUDICE AND THE TRANSMODERN PROJECT
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