Concept of "experience" in a hermeneutics: F. Shleiermacher, W. Diltey, M. Heidegger, G.-G. Gadamer

In article is formulated the preliminary concept of experience. It is necessary to make a reservation that it is about existential, but not scientific experience: 1) Experience is a reality something single, but not general. General is always a correlate of the sphere of knowledge, but not experience. As "nobility" is the nobility "general and necessary". To have experience is means to deal with singular and accidental. The appeal to experience assumes search of exceptions, search of the facts, search of counterexamples which could call into question the importance of the rule or law. 2) Experience is a sphere new, earlier not meeting, unknown and unexpected. It is unlikely "eternal return same" can be called experience in the true sense of the word. We don't need experience if we know "what order of things" and "at all that it will hardly change". 3) Experience is an experience of passivity, but not a condition of active designing of meanings. Experience of reading, experience of travel, experience of communication always assumes that something opens to me. Experience doesn't assume that I design and I define something by means of various acts. To test experience is to stay in a passive state in the most different meanings of this word. Further in article the analysis of evolution of concept of "experience" in hermeneutics' tradition is carried out. For this purpose some key figures of a mature phase of history of a hermeneutics are chosen: F.Shleiermacher as the representative of romantic tradition, W. Diltey - as the representative of historical tradition, M. Heidegger and G.-G. Gadamer, respectively, - philosophical. In article two lines of evolution of concept of "experience" in hermeneutics' tradition are recorded: 1) F.Shleiermacher's doctrine about others world and other era as infinitely interesting and causing pleasure, but not changing my subjectivity. - W. Diltey's doctrine about change of my subjectivity under the influence of the stranger, but only in imagination. M. Heidegger's doctrine about alien as the internal moment of my ekzistention and fight for an individuation as realization only authentic opportunities for me and to rejection of the alien: but not in imagination, but in being. - G.-G. Gadamer's doctrine about insignificance of my subjectivity and subjectivity of Another in relation to the importance of tradition. 2) Neutral experience of immersion in others subjectivity at F.Shleiermacher. Vital dynamics of suffering - happiness at W. Diltey. - Overcoming of this naive vitality in "being-to-death" as radical individuation at M. Heidegger. - Tragic experience of overcoming of identity through the address to the general and substantive at G.-G. Gadamer.

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