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World disclosure ((ドイツ語:Erschlossenheit), literally ''development'' or ''comprehension'') is a phenomenon described by the German philosopher Martin Heidegger in his landmark book ''Being and Time.'' It has also been discussed by philosophers such as John Dewey, Jürgen Habermas, Nikolas Kompridis and Charles Taylor.〔Nikolas Kompridis, "On World Disclosure: Heidegger, Habermas and Dewey," Thesis Eleven, Vol. 37, No. 1, 29-45 (1994).〕 It refers to how things become intelligible and meaningfully relevant to human beings, by virtue of being part of an ontological ''world'' – i.e., a pre-interpreted and holistically structured background of meaning. This understanding is said to be first disclosed to human beings through their practical day-to-day encounters with others, with things in the world, and through language. Some philosophers have also described how this ontological understanding can be ''re-disclosed'' in various ways (including through innovative forms of philosophical argument), such as Ian Hacking and Nikolas Kompridis. ==First and second order disclosure== The idea of disclosure supposes that the meaning of a word or thing depends upon the context in which we encounter it, including the way of life of which it is a part. For example, a table is part of a context with other things that give it its sense or purpose – e.g. chairs, food, a teapot, pencils, books – and we first learn about it through our everyday experience of it in particular contexts. Its meaning is "given" to us by virtue of its connection to various activities (e.g. writing, eating, conversation), and by qualities (e.g. conviviality) that give it value in relation to such activities. These constitute part of its "conditions of intelligibility." The implication is that we are always already "thrown" into these conditions, that is, thrown into a prior understanding of the things which we encounter on a daily basis – an understanding that is already somewhat meaningful and coherent. However, our understanding cannot be made ''fully'' conscious or knowable at one time, since this background understanding isn't itself an object: According to Nikolas Kompridis, the initial disclosure of an ontological world is said to be "pre-reflective" or first-order disclosure.〔Nikolas Kompridis, ''Critique and Disclosure: Critical Theory between Past and Future'', MIT Press, 2006.〕 However, this so-called first-order disclosure is not fixed, as it can vary across historical time and cultural space. As well, Kompridis has described a kind of second-order or ''reflective disclosure''. Whereas first-order disclosure involves an implicit, unconscious and largely passive relation to meaning, reflective disclosure is an explicit ''re-working'' of meaning and the terms used to make sense of ourselves and the world, through the "refocusing" or "de-centering" of our understanding. Reflective disclosure is thus a way of acting back upon conditions of intelligibility, in order to clarify or reshape our background understanding. Because of this, reflective disclosure also affects conditions of ''possibility'' by impacting on such basic questions as "what counts as a thing, what counts as true/false, and what it makes sense to do."〔Hubert Dreyfus, "Being and Power: Heidegger and Foucault," in ''International Journal of Philosophical Studies'' 4, 1 (March 1996): 4. cited in Nikolas Kompridis, ''Critique and Disclosure: Critical Theory between Past and Future'', MIT Press, 2006. p.126〕 While some philosophers, notably Jürgen Habermas and Richard Rorty, claim that disclosure is an aesthetic phenomenon (supposedly, neither rational nor cognitive, and therefore not philosophical), disclosive arguments have been employed in many contexts that are not primarily considered literary or "aesthetic," and some philosophers have argued for the importance of disclosure's (not to mention, aesthetics') place in human reason, most notably Nikolas Kompridis and Charles Taylor.〔Fred Dallmayr, "(Critique and Disclosure: Critical Theory between Past and Future ), ''University of Notre Dame Philosophical Reviews''.〕〔Charles Taylor, ''Philosophical Arguments'' (Harvard University Press, 1997), 12; 15.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「World disclosure」の詳細全文を読む スポンサード リンク
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