Abstract

This article addresses the ongoing debate between transcendental pragmatics and philosophical hermeneutics. I argue that Apel's version of linguistic transcendentalism is to be refuted, if one succeeds in demonstrating that the normative conditions of intersubjective validity of the argumentative discourse are `derivable' from the fore-structure of the discursive-practical medium of communication. Loci for specifically hermeneutical investigations of this fore-structure include the proto-normativity of the discursive practices, the effective-historical openness of the medium of communication, and the interplay between argumentative discourse and medium