理解的問題我們今天發(fā)現(xiàn)如此廣泛，尤其是所有學科都沒有確切的實證手段，對那忽然明了的理解而言，這是由于有一內(nèi)在的根據(jù)。例如，當我忽然理解一種被用在給定場景中敘述的語境時，那就是說，當這忽而全然通透并可把捉時，其人所言便如何的合理，或者如何的不合理了。

　　如此的理解的經(jīng)歷清楚地預設了在理解中的困難：在理解中成為共鳴的干擾。所以一切努力在試著理解時都開始于出來反對奇怪的、挑釁的、迷惑的某些事情。

　　希臘人有一個非常到位的詞來講那帶給我們理解以阻滯的，他們把它叫做atopon。它事實上意味著還沒搞清定位：那不能被順受于我們預期理解的范疇之中的，且結(jié)果是導致我們木然和呆滯。

　　以哲學開始于驚奇的著名的柏拉圖學說有這種阻滯在頭腦中，以這種對我們的意向世界來說前圖式的設想沒法走得更遠，這就呼喚了思想。

　　語言不斷地建構并提供共同的世界圖式之基礎。去和某人對話不是首先和某人爭執(zhí)事情——在我看來這種表達模式之如此被喜愛只是現(xiàn)代情形的特性。

The problem of understanding that we find so widely discussed today, especially in all the disciplines where there are no exact methods of verification, consists in having an inner evidence of understanding that suddenly comes to light, for example, when I suddenly understand the context of a statement used in a given situation. That is, when it suddenly is fully clear and graspable, how justified it is that the other says what the say, or how unjustified it is.

　　Such experience of understanding clearly presuppose difficulties in understanding:the disturbance of an agreement in understanding. So all efforts at trying to understand begin by coming up against something strange, challenging,disorienting.

　　The Greeks had a very nice word for what brings our understanding to a standstill. They called it the atopon. It actually means the placeless:what cannot be accommodateed into the categories of our expected understanding,and causes us to pause and stumble as a result.

　　The famous Platonic doctrine that philosophy begins with wonder has this stumbling in mind, this being unable to go any further with the pre-schematized expectations of our world-orientation, which calls for thinking.

　　Language constantly builds up & supports the common ground of a world-orientation. To speak with one another isn't primarily to dispute things with one another. It seems to me characteristic of the modern situation that this mode of expression is so beloved today.