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the act of interpreting, except when it is already calculated to produce further pieces ofinformation.We have only been able to take into consideration the authors who belonged to thelimited scope of the thematic that interested us in this present article. For this reason, wecould not take into consideration important philosophers, such as Vico or Hegel, who haveworked on a philosophy of history. Our critical reflection on the possibilities of identifyingan immanent historicity of phenomenology as a hermeneutic complement allows us to goon and treat the proposition of such a project itself.When we speak about a hermeneutic complement, we mean by it exactly thecompletion of the totality of philosophical experiences; it no longer finds its sense in thecharacter of transferability, but rather in the middle of the openness belonging to the twopoles. In other words, we no longer deal with a justification of experience on the basis ofan integrative truth of experience, but rather with an open truth of experience itself. In sofar as we speak here about the totality of philosophical experience, we rehabilitate theconcept of totality, which had been deprived of its legitimacy by many post-moderntheoreticians. 16 However, we must still legitimate such a hermeneutic-phenomenologicalclaim for the whole. It is only implied here that we are aiming at the opened midwaybetween unification and differentiation, between the One and the Many. Moreover, we areno longer concerned by the totality of the One-in-All and the All-in-One, but rather by thewhole of the hermeneutic openness, in which the passage between One and Many wasprimarily founded. This openness, which is not only an apparentness of the world but atthe same time man’s openness to the world, is comprehensible through a hermeneuticpattern of question and answer. As regards philosophy, we can thus assert that itsknowledge develops within the scope of the questions, which its own tradition keeps openand which need us as answer. For this reason, the human race appears traditionally as aself-questioning race. Thus, we can also understand the negativity which breaks into thepositively-composed world of phenomenology, as evidence of this openness, which placestradition in front of its self-questioning. An answer to this question could run as follows:historicity is a tradition that works in the open.At the same time, we could assert that historicity steps out into philosophy (whosefoundation is based on the question about an ‘open’ humanity), but also into the horizonof our knowledge about the open truth of human experience. Here we conceive of theconcept of “historicity” in the sense of the happening of experience as a whole. We mustnot represent it through the model of history proceeding through time. Historicity is adynamically opening integration of experience as a whole. It is itself the hermeneuticexperience, even though we can also regard it as its element, since the hermeneuticexperience, once historicity itself, thereafter meant the oriented experience of historicity.Thus, language is taken once in the sense of the interpreted, but then also in the sense ofthe interpreting.What are the names of the elements, in which the hermeneutic experience can shapeitself? Each one of them requires a particular access. According to a prevalent opinion inhermeneutics, it is supposed to be the art of understanding and of displaying. 1716Welsch vehemently declares: »Post-modernism begins where totality ceases to be. WolfgangWelsch, “Topoi der Postmoderne,” in Hans Rudi Fischer, Arnold Retzer, and Jochen Schweitzer, ed., DasEnde der großen Entwürfe (Frankfurt a.M.: Suhrkamp, 1992), 38.17In connection with the historical formation of hermeneutics, I recommend the famous book byWilhelm Dilthey, Die Entstehung der Hermeneutik (1900): see idem, Gesammelte Schriften, vol. 5(Leipzig/Berlin: Teubner, 1924), 317–338, where Dilthey designates hermeneutics as »Kunstlehre desVerstehens schriftlich fixierter Lebensäußerungen.« and adds the remark that »Diese Wissenschaft hat ein sonderbares Schicksal gehabt. Sie verschafft sich immer nur Beachtung unter einer200