摘要 本研究試圖探討詮釋學之存有學轉向的成立條件。此一存有學轉向概 略來說是從史萊爾瑪赫的一般詮釋學轉向到高達美的哲學詮釋學，而後者 則可以高達美的一句名言作為總結：「能被理解的存有就是語言 (Sein, das verstanden werden kann, ist Sprache.)。」本文先借助於語法學詮釋方式來分析 該名言之語義，得出六種不同的讀法。唯其中只有一種讀法才最合乎高達美 的論旨，能同時滿足哲學詮釋學之普遍性宣稱的以下兩項原則：「語言表達 之無限性」和「語言之界限」。其他五種讀法或者是將語言跟存有者給混淆 在一起，或者是忽略了詮釋學理解經驗的個體性，或者則是將浪漫主義詮釋 學的理解觀錯誤地套用到哲學詮釋學上。透過與諸般不同讀法的爭論析辯， 我們得以確認高達美的核心觀點是：存有、理解及語言三者雖非同一，但卻 具有存有學上的統一性。這種觀點其實是與流行的語言約定論相牴觸的；因 為後者主張「語言的表達形式與意義內容本質上是相分離的」，而前者則是 主張這兩者是不可分的。故高達美在此毋寧是將「審美無區分」原則延伸到 語言領域裡。存有學轉向之所以能成立，即是建立在這個「語言無區分」之 原則上。

Abstract This research tries to investigate the conditions under which the ontological shift of hermeneutics can be done. Generally speaking, this ontological shift is a turn from Schleiermacher’s general hermeneutics to Gadamer’s philosophical hermeneutics, and the latter could be summarized by Gadamer’s famous phrase: “Being that can be understood is language. (Sein, das verstanden werden kann, ist Sprache.)” By means of the grammatical interpretation, this article has analyzed the meaning of the famous phrase and found out six variant readings of that phrase. But only one of them best fits Gadamer’s purpose and can simultaneously satisfy two principles from the universal claim of philosophical Hermeneutics: “the infinity of linguistic expression” and “the boundary of language”. The other five readings are wrong in so far as they confuse language and beings, neglect the individuality of every experience of hermeneutical understanding, or wrongly apply the theory of understanding from romantic hermeneutics to philosophical hermeneutics. By dealing with these variant readings of that famous phrase, we can confirm that Gadamer’s core point here is as follows: Although Being, understanding and language are not identical, they are still an ontological unity. This viewpoint does not coincide well with popular linguistic conventionalism. While the latter claims that the expression forms of language and its meaningful contents are essentially separated, the former asserts that the both are inseparable from each other. Therefore Gadamer in fact extends here his principle of aesthetic non-differentiation to the field of language. Based on such a principle of linguistic non-differentiation, the ontological shift of hermeneutics can be finally established.