The interaction of artistic language and religious experience in Hans-Georg Gadamer's hermeneutic veiw

Document Type : Research Paper


PHD in Philosophy of Art, Islamic Azad University, Science and Research Branch, Tehran, Iran


Religious experience is the most distinctive experience among human existential experiences, and this is due to a transcendental relation which has its origin in an extraterrestrial and immaterial truth. The main problem here is how the relationship between religious experience and aesthetic experience (Artistic). Artistic language as a visible and understandable language to every human being, therefore, it how can within the aesthetic experience help to religious experience? Religious truth is an existential phenomenon; thus, its language is Revealing of Being. Since religious truth is expressed in coded language, not understandable for all human beings. Gadamer assume that truth is represented for audience in a pictorial frame or on display Scene and other artistic examples in a naked form regardless of linguistic complexities (written language) and the deepest and broadest range of understanding is achieved accordingly. So, Where complex and symbolic language of religion become heavy, artistic language (poetry, literature, theater, music, imaging, etc.) compensate that loss and paved the way for transferring religious concepts. The work of art receives richness and depth by religious content and therefor, the religious and aesthetic experience in the field of hermeneutics, establishes mutual interactivity that leads to an extension of existance.


  1. ایلیاده، میرچا (1375). مقدس و نامقدس، ترجمۀ نصرالله زنگوئی، تهران: سروش.
  2. بورکهارت، تیتوس (1369). هنر مقدس، ترجمۀ جلال ستاری، تهران: سروش.
  3. محمودی‌نژاد، هادی و علی اکبر تقوایی (1386). مناظرۀ تجربۀ هنری و تجربۀ دینی در حکمت اسلامی، فصلنامۀ هنر، شمارۀ 72: 114 - 126.
  4. نصر، سید حسین (1379). نیاز به علم مقدس، ترجمۀ حسن میانداری، تهران مؤسسۀ فرهنگی طه.
  5. هوردرن، ویلیان (1368). راهنمای الهیات پروتستان، ترجمۀ طه‌طه‌وس میکائیلیان، شرکت انتشارات علمی فرهنگی.
    1. DiCenso, James (1990). Hermeneutics and Disclosure of Truth: A Study in the Work of  Heidegger, Gadamer and Derrida. Charlottesville: University Press of Virginia.
    2. Gadamer, Hans-George (1975). Truth and Method. Translation revised by joel Weinsheimer and Donald G. Marshall. New York: Seabury Press.
    3. Gadamer, Hans-George (1976). Philosophical Hermeneutics. Berkeley: University -    Hesiod's Theogony. Trans. Norman O. Brown. NY: The Liberal Arts Press, 1953.
    4. Lewis Edwin Hahn (1997). The Philosophy of Hans-George Gadamer (The Library of Living Philosophers). Chicago and Lasalle, Illnois, Open Court.
    5. Robert J. Dostal (2002). The Cambridge Companion to Gadamer. Cambridge University Press.
    6. Georgia Warnke (1994). Gadamer (Hermeneutics Tradition and Reason). Polity Press of California Press.
    7. Margolid, Joseph and Tom Rockmore(1999). The Philosophy of Interpretation, Blackwell.



14.Gadamer, Hans-George (1968). Wat is Called Thinking? Trans. Ferd D. Wieck and J. Glenn Gray. New York: Harper and Row.

  1. Gadamer, Hans-George (1973). “Concerning Empty and Full-Filled Time” in Southern Journal of Philosophy. Trans by R. P O'Hara, in Martin Heidegger in Europe and America, Ed. By E. G. Ballard and C.E. Scott; the Hague: Martinus Nijhoff, pp. 77-89.
  2. Nordenstam, Tore, (1984) "The essence of Art- Wittgenstein Vs. Gadamer" in: Aesthetics, ed. By Rudolf Haller, Vienna, Holder-Pichler-Tempsky, pp. 23-28.