, PDU3701 ASSIGNMENT 03
DUE DATE: 17 JULY 2026
Question 1
1.1 Brief Reaction, Interpretation, and Understanding
a) Hermeneutics and Truth
Hermeneutics, historically originating as the study of textual exegesis, has evolved into a
foundational philosophical framework concerned with the nature of human interpretation
and understanding (Higgs & Letseka, 2024). Within this tradition, particularly following the
insights of Hans-Georg Gadamer in Truth and Method, the concept of "truth" undergoes a
radical shift. It moves away from the classic empiricist and positivist definitions—which view
truth as an objective, measurable, and mind-independent collection of facts—towards an
understanding of truth as an ongoing, historical, and linguistically mediated event (Gadamer,
2004).
From my perspective, hermeneutical truth is compelling because it recognizes the
inescapable reality of the "hermeneutic circle": human beings cannot step outside of their
own historical context, cultural background, or personal biases to perceive a neutral reality.
Instead, these "pre-understandings" or prejudices are the very conditions that make
understanding possible in the first place (Gallagher, 2012). Truth is not a static object to be
captured; it is an interpretive encounter that emerges dynamically through dialogue, art,
and tradition.
However, a critical engagement with hermeneutical truth reveals an inherent risk of radical
relativism. If truth is entirely contingent upon interpretation and context, it becomes
difficult to establish universal ethical grounds or declare one interpretation definitively
superior to another. As Higgs and Letseka (2024) note in the South African context,
distorted or ideology-driven hermeneutical frameworks were historically used to find moral
DUE DATE: 17 JULY 2026
Question 1
1.1 Brief Reaction, Interpretation, and Understanding
a) Hermeneutics and Truth
Hermeneutics, historically originating as the study of textual exegesis, has evolved into a
foundational philosophical framework concerned with the nature of human interpretation
and understanding (Higgs & Letseka, 2024). Within this tradition, particularly following the
insights of Hans-Georg Gadamer in Truth and Method, the concept of "truth" undergoes a
radical shift. It moves away from the classic empiricist and positivist definitions—which view
truth as an objective, measurable, and mind-independent collection of facts—towards an
understanding of truth as an ongoing, historical, and linguistically mediated event (Gadamer,
2004).
From my perspective, hermeneutical truth is compelling because it recognizes the
inescapable reality of the "hermeneutic circle": human beings cannot step outside of their
own historical context, cultural background, or personal biases to perceive a neutral reality.
Instead, these "pre-understandings" or prejudices are the very conditions that make
understanding possible in the first place (Gallagher, 2012). Truth is not a static object to be
captured; it is an interpretive encounter that emerges dynamically through dialogue, art,
and tradition.
However, a critical engagement with hermeneutical truth reveals an inherent risk of radical
relativism. If truth is entirely contingent upon interpretation and context, it becomes
difficult to establish universal ethical grounds or declare one interpretation definitively
superior to another. As Higgs and Letseka (2024) note in the South African context,
distorted or ideology-driven hermeneutical frameworks were historically used to find moral
