 The hermeneutical experience of truth is conditioned by not only tradition but also language. In Gadamer’s philosophical hermeneutics, the relation of truth to language is described in reference to being. Gadamer expresses this relation in a celebrated motto, “being that can be understood is language” (Gadamer, Truth and Method,  474).[7]  According to this motto, language is primarily a ‘medium’ that shows us the being, or meaningful order, of the world and the things we encounter in it (Gadamer, Truth and Method, Part  III.1).[8]  Thus, language is only secondarily an instrument that we use, among other things, to represent something, communicate about it, or make assertions about it. The experience of language as a medium takes place in what Gadamer calls “hermeneutical conversation” (Gadamer, Truth and Method, 388). The primary example of such hermeneutical conversation is a conversation between interlocutors about something; but, he believes that hermeneutical conversation also includes all interpretive experience, so that the interpretation of artworks and texts is conceived as a conversation between the interpreter and work about the subject matter of the work. In hermeneutical conversation, interlocutors may, of course, use language to represent, communicate or make assertions. More originally, however, hermeneutical conversation concerns the being of the matter under consideration. Hermeneutical conversation is thus an event of interlocution that aims to show something in its being, as it genuinely or truly is.