羅逖認為哲學要從知識論發展為詮釋學，所以知識論與詮釋學的關係非常密切。本文首先說明羅逖對知識論的分析和批判，繼而指出他對詮釋學的主張，然後再根據高達美詮釋學對它作簡略的批評。在討論羅逖的詮釋學概念時，我認為它有兩方面的意義：理論的(theoretical)和實踐的(practical)。前者強調詮釋學本身的定義或性格，這是羅逖的非常態交談(abnormal discourse)或人類的談話(conversation of mankind)；後者指詮釋學在人生方面的意義，這是羅逖的啟發哲學(edifying philosophy)或教養(Bildung)。我認為高達美詮釋學亦有這兩方面的意義，本文希望從高達美的觀點，對羅逖的詮釋學概念的這兩個意義作一簡略的批評。 Rorty’s claim that the development of future philosophy is from epistemology to hermeneutics clearly indicates that his conception of hermeneutics is closely connected with epistemology. This essay begins with Rorty’s analysis and critique on epistemology, it tries to show how Rorty develops his hermeneutics from his reaction against epistemology. I suggest that Rorty’s hermeneutics may be illustrated from two different aspects: 1. the theoretical aspect, and 2. the practical aspect. The former focuseson the definition or logical characteristics of hermeneutics, it concerns with what Rorty says about the abnormal discourse or the conversation of mankind. The latter concentrates upon the impacts of hermeneutics on the meaning of life, it concerns with what Rorty says about Bildung and edifying philosophy. However Gadamer’s hermeneutics also concerns with these two aspects and contributes great insights on them. In the final part of this essay I try to criticize Rorty’s hermeneutics from a Gadamerian perspective.
