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51 Gadamer’s approach to criteriology and the legitimation of prejudices resembles Heidegger’s, whom Gadamer cites in this connection (see TM, p. 267). Both encourage the interpreter to focus on “the things themselves,” the Sache of the text. We experience the truth of the matter when the conversation discloses a perspective of the thing itself, that is, when the conversation is enlightening (einleuchtend). ” Gadamer attributes the power to enlighten to language itself: it is “the light of the word” (TM, p.

94). Ricoeur uses the term “second naiveté” to refer to the general hermeneutical idea that we receive self-understanding from texts rather than from the autonomous ego. It is a second Copernican revolution that dethrones the Cartesian ego from its self-founding pedestal. “ To understand is not to project oneself into the text but to expose oneself to it. . [I]t is the matter of the text which gives the reader his dimension of subjectivity” (HHS, p. 94, emphasis mine). Though Ricoeur does not employ the term, I think it is fair to say that here too, with the notion of a self-presenting Sache or self-manifesting matter, the event of understanding is a miracle.

93). Ricoeur too is able to speak of understanding an author better than he could understand himself, then, but for Ricoeur this means “to display the power of disclosure implied in his own discourse beyond the limited horizon of his own existential situation” (IT, p. 93). The Sache—the world of the text—exercises a kind of sovereignty over the interpreting subject, disclosing new modes of being and hence giving to the subject a new capacity to know himself (IT, p. 94). Ricoeur uses the term “second naiveté” to refer to the general hermeneutical idea that we receive self-understanding from texts rather than from the autonomous ego.

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