 The Gadamerian critique, finally, is that we can never fully jump outside of our own cares and concerns in order to adopt the cares and concerns of others. Reliving or re-experiencing— in the sense of transposing ourselves out of our framework and into the framework of other agents or cultures—is thus an impossible ideal. Instead, we always take our frameworks with us (Gadamer 1960 [1989]). For Gadamer, what understanding others—and especially their written or spoken words—requires is not transposing ourselves into their worldviews, but trying to fuse our worldviews in some way (Horizontverschmelzung). Perhaps, for example, my conception of voting or prayer will become enlarged or modified by engaging with the conceptions I find in other cultures, and perhaps especially through a dialogue with the texts of those cultures. Whether this fusion essentially amounts to a project of translation (from one worldview to another), or something else is a matter for debate. (See Vessey 2009 for an overview.)