As a consequence, the social scientist cannot articulate laws and proceed to projections. The ‘laws’ of positivist sociology to discover social turns sociology into social technology. Relevant to the issue at hand, the phenomenological hermeneutics of Hans Georg Gadamer and Martin Heidegger, introduced the notion of understanding as the ontological precondition of the human society. Understanding predates the cognitive process of the subject and it is in this sense that the distinction natural and social sciences Understanding forms the archetypical condition of being and is connected to the of being, as a temporality, which is the element of human existence. From this point of ‘the view, the meaning of the phrase Being-in-itself is time’ is that the nature of human existence lies in its ‘in historicity and temporality is literally the world’. The historicity of the life-world is the a priori condition that makes knowledge and self-conscience possible. Through the hermeneutic process, emerges as the specific manner in which the historicity of nature takes its form. The ideal of objective knowledge, of impartiality and precision as targets of the modernistic thought and their connection to the method of the natural is rejected and refuted. Any cognitive operation is
As a consequence, the social scientist cannot articulate laws and proceed to projections. The of positivist sociology to discover social ‘laws’ turns sociology into social technology. Relevant to the issue at hand, the phenomenological hermeneutics of Hans Georg Gadamer and Martin Heidegger, introduced the notion of understanding as the ontological precondition of the human society. Understanding predates the cognitive process of the subject and it is in this sense that the distinction natural and social sciences Understanding forms the archetypical condition of being and is connected to the of being, as a temporality, which is the element of human existence. From this point of view, the meaning of the phrase ‘the Being-in-itself is time’ is that the nature of human existence lies in its historicity and temporality is literally ‘in the world’. The historicity of the life-world is the a priori condition that makes knowledge and self-conscience possible. Through the hermeneutic process, emerges as the specific manner in which the historicity of nature takes its form. The ideal of objective knowledge, of impartiality and precision as targets of the modernistic thought and their connection to the method of the natural is rejected and refuted. Any cognitive operation is