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The Inner Word in Gadamer s Hermeneutics 1st Edition
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Author(s): John Arthos
ISBN(s): 9780268074647, 026807464X
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 The Inner Word in
Gadamer’s Hermeneutics
John Arthos
“Consummately researched, lucidly written, and persuasively argued
throughout, The Inner Word succeeds brilliantly in bringing to light this The Inner Word
neglected but pivotal matter in Gadamer’s work. Arthos is learned in the
best ‘humanist’ way, for he succeeds in creating something new of his in Gadamer’s
own that will speak eloquently to all of us.”
—Walter Jost, University of Virginia Hermeneutics
“Gadamer suggests that the Christian idea of incarnation is a key to his
hermeneutics, but does not explain his position in a detailed or system-
atic manner. Arthos brings his considerable knowledge of hermeneutics
and rhetoric to bear on Gadamer’s insight, recounting the rich intel-
lectual history to which Gadamer gestures, and providing an extended
and detailed exegesis of this pivotal point in the third part of Truth and
Method. Gadamer’s account of ‘linguisticality,’ Arthos explains, can
best be understood through his use of a complex metaphor—the ‘inner
word.’ Arthos matches his erudition with clear and clean prose, and his
account exemplifies, rather than just describes, Gadamer’s hermeneutical u John Arthos
philosophy. Any scholar interested in Gadamer’s philosophy should have
this book on his or her shelf.”
—Francis J. Mootz III, William S. Boyd School of Law

“Arthos’s strength lies for me in his careful reading of the sources. He

effectively commands the literature on the subject. This work shows in
a sophisticated way the legacy of trinitarian theology for philosophical
hermeneutics. The very complex task of illuminating the phenomenon
of the verbum interius and indicating its centrality for philosophical
hermeneutics is accomplished by John Arthos with great sensitivity to
the subject matter.”
—A ndrzej Wiercinski, The International Institute
for Hermeneutics

University of Notre Dame Press

Notre Dame, IN 46556
undpress.nd.edu
The Inner Word in Gadamer’s Hermeneutics
The Inner Word
in Gadamer’s
Hermeneutics

 John Arthos

University of Notre Dame Press

Notre Dame, Indiana
Copyright © 2009 by University of Notre Dame
Notre Dame, Indiana 46556
www.undpress.nd.edu
All Rights Reserved

Manufactured in the United States of America

Library of Congress Cataloging-in-Publication Data

Arthos, John, 1956–

The inner word in Gadamer’s hermeneutics / John Arthos.
p. cm.
Includes bibliographical references (p. ) and index.
isbn 978-0-268-02034-7 (pbk. : alk. paper)
1. Gadamer, Hans-Georg, 1900–2002. Wahrheit und Methode.
2. Hermeneutics —Religious aspects — Catholic Church.
3. De differentia verbi divini et humani. 4. De natura verbi
intellectus. 5. Word (Theology) I. Title.
bx1795.p47a78 2009
121'.686092 — dc22
2009007125

This book is printed on recycled paper.

To my parents
Are not our lives too short for that full utterance which

through all our stammerings is of course our only and

abiding intention?
—Joseph Conrad, Lord Jim
 Contents

Preface ix
Acknowledgments xvii
List of Abbreviations xix

Introduction: From Logos to Verbum to Sprache 1

Part I. The Verbum in the History of Ideas

Chapter 1 The Graeco-Roman and Judaeo-Christian Word 31

Chapter 2 Immanence and Transcendence in the Trinity 70

Chapter 3 Hermeneutic Anticipations: The Circular Ontology 98

of the Word in Augustine

Chapter 4 “The Word Is Not Reflexive”: Mind and World 135

in Aquinas and Gadamer

Chapter 5 The Pattern of Hegel’s Trinity: The Legacy of 162

Christian Immanence in German Thought

Chapter 6 Heidegger: On the Way to the Verbum 194

viii Contents

Part II. Exegesis, Truth and Method, Part III, 2, B

Chapter 7 The Verbum and Augustine’s Inner Word 219

Chapter 8 The Aquinas Section 260

Chapter 9 The Neoplatonist Section 285

Chapter 10 The Three Differences 311

Chapter 11 Gadamer’s Summation and Prospectus (pars. 21 ‒‒ 22) 335

Part III. Conclusion

Chapter 12 Gadamer and the Verbum Interius 351

Appendix: Source Texts 362

De natura verbi intellectus 364
De differentia verbi divini et humani 383
Notes 390
Bibliography 441
Index 458
 Preface

There is, however, an idea that is not Greek which does more justice to the
being of language, and so prevented the forgetfulness of language in Western
thought from being complete. This is the Christian idea of incarnation.
—Hans-Georg Gadamer, Truth and Method, III, 2, B

It is still a commonplace, at least in the popular culture of the

West, that language and thought, expression and meaning, are separate.
The instrumentalism of a scientific culture has encouraged us to think
that language is the container of meaning, a tool for communication. To
be sure, the idea that such a separation of language and thought is prob-
lematic has remained alongside it all the while, but often as an almost sub-
terranean theme. In one of Cicero’s fictional dialogues, Scaevola locates
the moment in history when the study of philosophy and oratory were
separated:

The subjects that we are now investigating were designated by a single

title, the whole study and practice of the liberal sciences being entitled
philosophy. Socrates robbed them of this general designation, and in
his discussions separated the science of wise thinking from that of ele-
gant speaking, though in reality they are closely linked together. This

ix
x Preface

is the source from which has sprung the undoubtedly absurd and un-
profitable and reprehensible severance between the tongue and the
brain, leading to our having one set of professors to teach us to think
and another to teach us to speak.1

In arguing prodigiously against the separation of thought and language,

the twentieth-century German philosopher Hans-Georg Gadamer ap-
pealed for support to an ancient theological conception, the verbum in-
terius or “inner word.” The phrase was coined when Augustine of Hippo
used the analogy of human language to help explain the mystery of the
Trinity. Just as that which our words newly conceive is always already
linguistic, so the Son, conceived from the Father, is not a different being.
The Father begets an offspring who is eternal with him, and nothing new
is created in that birth. But the verbum is no mere analogy, since the di-
vine procession itself is conceived in terms of language, as the prologue
to the Gospel of John affirms: “and the Word was God” (1:1).2 Such an
ontological relation is as if the pupation of the chrysalis was a being al-
ready in flight, its metamorphosis indistinct from its origin and end.3 In
thinking through this enigma, Gadamer considers the verbum from the
reverse direction—How does the human word resemble divine proces-
sion? By turning to Christian authority on the question of language,
Gadamer does a great deal more than reinforce Cicero’s insistence on the
unity of word and thought. To conceive of the word in the terms of Chris-
tian revelation takes us back along the path of metaphysics where lan-
guage theory is no longer at home, and asks us to consider whether there
is not something we may have missed.
The proper domain of Gadamer’s hermeneutics is the meaning that
lies beyond the boundary of the statement, the logical proposition, and
the code, those tools of information which have become “the destiny of
Western civilization.”4 But rather than move towards a poetics of the in-
effable, Gadamer draws on the traditional studies of rhetoric, practical
reason, hermeneutics, and process theology to develop a model of culture
and history as an unending conversation.5 The idea of the word (logos or
verbum) that passes through and between Greek philosophy and Judaeo-
Christian theology is a rich tradition of thought that serves as a central
impetus for the hermeneutic theory of language, part of a long counter-
tradition that unites strains of humanist rhetorical culture with a the-
ology of kerygma:
 Preface xi

[W]hen the Greek idea of logic is penetrated by Christian theology, some-

thing new is born: the medium of language, in which the mediation of the
incarnation event achieves its full truth. Christology prepares the way
for a new philosophy of man, which mediates in a new way between
the mind of man in its finitude and the divine infinity. Here what we
have called the hermeneutical experience finds its own, special ground.
(Truth and Method, 428)

If the rhetorical tradition returns logos to the wholeness of the person

and the particularity of the situation so that the word is now irreducibly
an existential fact, the Judaeo-Christian tradition of the word makes this
relationship identical with history. Logos is now transposable with per-
son, culture, and world. The Judaeo-Christian Word takes language the
furthest distance possible from instrumentality.
The Christian concept of the word is an historical turning point in the
narrative of a humanist paideia obscured by the grand march of ratio-
nalist empiricism. If Cicero locates a definitive moment of division that
had fateful consequences for Western culture, Gadamer finds another
moment that salvages a better possibility for that culture. It represents a
path not taken, buried under the terrible momentum of the more effi-
cient path, but like the scribes who preserved a textual heritage through
dark times, the idea of the word as it developed in theology provided a
safe haven for a way of thinking that would come vibrantly alive again
with hermeneutics. The confluence of the Greek propensity for abstrac-
tion, Hebrew covenant identity, and Christian trinitarianism produced
an idea powerful enough to stubbornly shadow the implacable progress
of technical reason, lying in wait to point another way when that other
had spent itself.
The verbum interius represents a high point of theological rigor in
approaching the meaning of the “incarnate word.” Aquinas’s commen-
tary on the Gospel of John took the evangelist quite literally, asking
what “vocal sounds” have to do with the Logos of the prologue. Thomas
followed Augustine in analogizing the relation of “the conception in our
mind” and “the vocal utterance” with the Father’s will and its worldly
expression.6 The “inner word” is a kind of lekton that straddles the inte-
riority of the mind and the embodied world, one foot in each. It was a
concept formed at a crossing point of cultures, not only in the tensive
amalgam of Platonist, Aristotelian, and Neoplatonist influences, but in
xii Preface

the conflicting upsurge of mystical and conceptual impulses of dogmatic

theology. Pulled in one direction by the urge to cultivate the division
of an inner and outer life,7 and in another by the logic of incarnation;
drawn towards the clarity of analytic logic (as ratio, definitio, and adae-
quatio), but in the opposite direction by the trinitarian logic of proces-
sion, dialectic, and paradox, the verbum interius marks a nexus of con-
tending cultural tendencies.8 For Gadamer it represented the possibility
of a different way of thinking about our own tradition, a discarded nar-
rative thread that we might pick up and weave into a framework for the
linguistic basis of knowledge.
Gadamer’s principal statement on the verbum interius occurs in a short
section of his magnum opus, Wahrheit und Methode (Truth and Method),
originally published in 1960.9 The verbum section is undoubtedly one
of the most difficult to understand, so my effort here is in part to make
it more accessible. Alasdair MacIntyre wrote of Truth and Method: “To
accord a text the status of a classic is to say that it is a text with which it
is necessary to come to terms, that failure to reckon with it will seriously
harm our inquiries. Yet there are sometimes obstacles to be overcome,
before we can learn what such a text has to teach us.”10 But more impor-
tantly, “Verbum and logos” is an effort to grasp the significance of the
inner word as a critical moment in a narrative that Gadamer wishes now
to place back on track.

Argument and Structure

What is the relationship between human beings and language? The her-
meneutic structure of that relation is anticipated in Philo’s twofold Logos,
the Stoic in medium vertitur, Augustine’s negotiation of the duplae and
simplum of incarnation, Aquinas’s duplex actio of reflective understand-
ing, Hegel’s Verdoppelung, and Heidegger’s “middle voice”; these all lay
the groundwork for the circle of meaning in philosophical hermeneu-
tics. All to one degree or another place human meaning at the juncture
of the reflective mediation of finitude and infinitude, and human being
as the witness of this process. The reflexive structure of this negotiation
is at the heart of the long gestating and still veiled effort to understand
the living voice of language.
 Preface xiii

The reflexive embodiment of the word has a number of entailments,

a complex of interconnected parts. The insight into the incarnate nature
of language was understood by Christian theology in terms of the con-
vertibility of person and word, and this metamorphosed under the pres-
sure of secular German historicism and speculative philosophy into a new
conception of reason, a dialectic of reflective consciousness and objective
spirit. And then once more, by this different reading of the logos tradi-
tion, language took the place of reason as the more accurate descriptor of
thought’s manifestation in its radical finitude.
Logos or verbum in this second reading is the unending dialectic be-
tween intuitus and discursus, our limited existence in a finite position as
something attuned to the infinite. Blessedness and tragedy are twin prod-
ucts of this tension. The path of the circle of understanding necessarily
covers up and destroys while it opens up and enlightens. This twinned fate
is revealed in the biblical plaints of human frailty, Augustine’s mediating
struggle with a rhetorical culture, Heidegger’s poetics of clearing and with-
drawal, and Gadamer’s dialectic of distance and belonging. The response
this thought offers to the ancient problem of the one and the many is the
tragicomedy that radical human finitude experiences. It rejects the false
choice between the abstractions of the universal and the unmediated con-
creteness of life by embracing the paradoxes of an embodied word. This
second reading of logos, as distinct from the rationalist enterprise, served
as the basis for ancient and Renaissance humanism, was lost to the vision
of Ramus, Galileo, and Descartes, refound incipient in German Roman-
ticism, and is surfacing now again under the rubric of hermeneutics.
Gadamer’s explication of the structure of this logos is initially brought
forward in the course of an extended commentary on the inner word in
Truth and Method. Section III, 2, B,“Sprache und verbum,” is itself a close
exegesis of a text, or rather two texts interpretively collated, the De natura
verbi intellectus and the De differentia verbi divini et humani, which are the
Thomist treatises devoted to the subject of the verbum interius. The De
natura in particular is a remarkable text that has the same complexity and
opacity as Gadamer’s explication, as well as the same dense energy, be-
cause it is a concentrated preçis of the riddling idea of the inner word.11
My study provides an extended introduction and commentary to these
three primary texts. As I develop their meanings, the idea of the logos-
verbum tradition as a counterpoise to the rationalist alternative will begin
xiv Preface

to fill out. The first chapter places Gadamer’s exegesis in the context of
his entire work. Chapter 2 is an historical introduction to the Greek and
Judaeo-Christian tradition of the word (memra, logos, sermo, verbum)
with an eye toward the developing understanding of human language as
a bridge between the material and spiritual realms. This chapter explores
the basis for trinitarian teaching as the audacious effort to connect the
immanent and transcendent through the concept of incarnation. It is in
the effort to explain Trinity and incarnation that Augustine resorts to the
analogy of the inner word, and so the third chapter looks carefully at
this linkage and at its implications for the conception of language. Thomas
Aquinas’s appropriation of Augustine’s analogy takes up the greater part
of Gadamer’s commentary, in part because it is Aquinas who explains in
systematic detail the differences between the divine and human word,
thus providing a bridge to the hermeneutic consideration of the word
outside of its theological implications. Chapter 4 therefore compares the
Thomist and Gadamerian conceptions of the word as it relates to the
structure of human understanding.
Although “Sprache und verbum” is an explication of the scholastic
doctrine of the inner word, it is operating at a number of different levels
in advancing the hermeneutic conception of the word. It is impossible
to understand the text without understanding its Heideggerian and Hege-
lian overtones. Gadamer’s understanding of Trinity and word is, in the
first place, overlaid with Hegel’s appropriation of the Trinity as a model
for the dialectic, so that in chapter 5 I give a thorough account of these
interconnections. Hegel in fact provides the conceptual means to trans-
late the duplex actio of Christian psychology into the mediation of onto-
epistemic immanence in philosophy. Chapter 5 explains how Hegel uses
the structure of trinitarian immanence and transcendence as the basis of
the dialectical structure of logical reflection. He thus provides the strong
conceptual basis for Gadamer’s linkage of verbum and Sprache. Chap-
ter 6 shows Heidegger’s presence in Gadamer’s verbum, and a major rea-
son for the attraction of hermeneutics to the doctrine of the inner word.
Heidegger repeats the Christian dispersion of agency across history in
his own reflections on language, echoing and radicalizing its Augustinian
themes.
Chapters 7 through 11 are an extended, paragraph-by-paragraph read-
ing of the ten pages of Gadamer’s “Sprache und verbum.” The explication
 Preface xv

attempts to work out the difficult and obscure points that may impede
an understanding of his argument, and develop the meaning and signifi-
cance of the hermeneutic appropriation. The close work of exegesis con-
fronts at a granular level this deep analogical conception of the inner word,
so that we can test the strength of this paradigmatic challenge to linear
rationalism.
Such an extended look at such a short text in Gadamer’s oeuvre might
seem a disproportionate effort. As I think the study will show, both
through the depth of the history that attaches to its central idea in its vari-
ous guises, and the wealth of little known material uncovered in the in-
vestigation, Gadamer’s appropriation of the verbum—something that he
continues to allude to throughout the rest of his life until the very end—
serves as a kind of linchpin or passkey for the great challenge to con-
ventional thinking about linguistic being, a challenge that culture had
been preparing for as an alternative to the dominant tradition for a long
time. The verbum is Gadamer’s logos, and he treats it as a kind of Archi-
median point to leverage the ancient and theological conception of the
word against the entrenched instrumentalism of the West.
 Acknowledgments

I am especially appreciative to Jeffrey Hause for his careful

review and correction of my Aquinas translations, including the opuscu-
lum De natura verbi intellectus, located in the appendix of this book. He
applied himself with the devotion of a true medievalist to a Thomist tract
that Gadamer himself described as “schwierige and gehaltvolle” (Wahr-
heit und Methode, 426, note 45). I would like to thank Denison University
for an R.C. Good Fellowship and DURF grant that were helpful in finish-
ing this book. I would also like to thank Pam Magelaner and the entire
Doane Library reference staff, Ludwig Ries at the Universitätsbibliothek
Heidelberg archives for his research assistance, Chuck van Hof at the Uni-
versity of Notre Dame Press for having faith in this project, Margaret Hyre
for her careful copy editing, and Gabriele Dillmann, my German teacher.
A version of chapter 4 appeared in the American Catholic Philosophical
Quarterly 78:4 (2004): 581 ‒‒ 608 as “The Word Is Not Reflexive: Mind and
World in Aquinas and Gadamer.” Kind thanks also go to Mohr Siebeck
for permission to quote extensively from Wahrheit und Methode.

xvii
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Important: Comparative analysis and synthesis
• Current trends and future directions
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Definition: Critical analysis and evaluation
• Study tips and learning strategies
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Remember: Interdisciplinary approaches
• Best practices and recommendations
- Sub-point: Additional details and explanations
- Example: Practical application scenario
[Figure 40: Diagram/Chart/Graph]
Conclusion 5: Key terms and definitions
Example 40: Learning outcomes and objectives
• Theoretical framework and methodology
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Example 41: Assessment criteria and rubrics
• Key terms and definitions
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
[Figure 42: Diagram/Chart/Graph]
Example 42: Fundamental concepts and principles
• Best practices and recommendations
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Formula: [Mathematical expression or equation]
Note: Experimental procedures and results
• Assessment criteria and rubrics
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Important: Historical development and evolution
• Fundamental concepts and principles
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Note: Research findings and conclusions
• Interdisciplinary approaches
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
[Figure 46: Diagram/Chart/Graph]
Remember: Statistical analysis and interpretation
• Case studies and real-world applications
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Formula: [Mathematical expression or equation]
Key Concept: Critical analysis and evaluation
• Experimental procedures and results
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Key Concept: Experimental procedures and results
• Problem-solving strategies and techniques
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Definition: Research findings and conclusions
• Comparative analysis and synthesis
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Review 6: Historical development and evolution
Practice Problem 50: Statistical analysis and interpretation
• Learning outcomes and objectives
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Important: Ethical considerations and implications
• Critical analysis and evaluation
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
[Figure 52: Diagram/Chart/Graph]
Definition: Case studies and real-world applications
• Best practices and recommendations
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Formula: [Mathematical expression or equation]
[Figure 53: Diagram/Chart/Graph]
Remember: Experimental procedures and results
• Key terms and definitions
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
Definition: Case studies and real-world applications
• Statistical analysis and interpretation
- Sub-point: Additional details and explanations
- Example: Practical application scenario
- Note: Important consideration
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