Contemporary philosophers& mdash;analytic as well as
continental& mdash;tend to feel uneasy about Ernst Tugendhat,
who, though he positions himself in the analytic field, poses
questions in the Heideggerian style. Tugendhat was one of Martin
Heidegger's last pupils and his least obedient, pursuing a new and
controversial critical technique. Tugendhat took Heidegger's
destruction of Being as presence and developed it in analytic
philosophy, more specifically in semantics. Only formal semantics,
according to Tugendhat, could answer the questions left open by
Heidegger.
Yet in doing this, Tugendhat discovered the latent "hermeneutic
nature of analytic philosophy"& mdash;its post-metaphysical
dimension& mdash;in which "there are no facts, but only true
propositions." What Tugendhat seeks to answer is this: What is the
meaning of thought following the linguistic turn? Because of the
rift between analytic and continental philosophers, very few
studies have been written on Tugendhat, and he has been omitted
altogether from several histories of philosophy. Now that these two
schools have begun to reconcile, Tugendhat has become an example of
a philosopher who, in the words of Richard Rorty, "built bridges
between continents and between centuries."
Tugendhat is known more for his philosophical turn than for his
phenomenological studies or for his position within analytic
philosophy, and this creates some confusion regarding his
philosophical propensities. Is Tugendhat analytic or continental?
Is he a follower of Wittgenstein or Heidegger? Does he belong in
the culture of analysis or in that of tradition? Santiago Zabala
presents Tugendhat as an example of merged horizons, promoting
aphilosophical historiography that is concerned more with dialogue
and less with classification. In doing so, he places us squarely
within a dialogic culture of the future and proves that any such
labels impoverish philosophical research.
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