近代西方哲學長期受「主體」（Subjekt）概念所主導，將人界定為追求絕對確定性、自我佔有與技術支配的封閉意識。儘管海德格（Martin Heidegger）的基礎存有論成功解構了此一超驗主體，卻在追求純粹存有之思的道路上，遺留了具體倫理連帶與社會實踐的空缺。針對「究竟是誰在進行理解？」此一詮釋學的根本難題，本研究以高達美（Hans-Georg Gadamer）的哲學詮釋學為核心，探究其晚年視為未竟之渴望的「人格」（Person）概念，藉此重構詮釋學的對主體性的批判。
本文首先透過神學、法學與歷史的概念史考掘，指出「人格」迥異於孤立的認識論主體，其自始便具有原初的有限性、角色承擔的責任感，以及在我與汝關係中的對話本質。接著，本文藉由高達美的「遊戲」（Spiel）存有論，論證人格必須放棄主體的絕對控制權，以參與者的身分向歷史的機運與他者敞開。進一步地，透過重新梳理《真理與方法》中的四個人文主義主導概念——教化（Bildung）、共通感（sensus communis）、判斷力（Urteilskraft）與品味（Geschmack），本文完整描繪了人格的動態生成藍圖。人格是在歷史教化中經歷異化與回歸、在共通感中建立社會連帶並運用實踐智慧（phronesis）於具體情境中做出合宜決斷的行動者。
最終，本研究提出「理解中的人」（Homo Intellectus）此一概念來定調高達美思想中的「人格」面貌。作為「理解中的人」，我們承認自身對他者的相互依存，將真理的經驗不斷應用（Anwendung）於具體生命之中，並在歷史與對話的摩擦中實現整全的自我詮釋。本文嘗試透過此一重構，為哲學詮釋學奠定一條兼具存有論深度與系統融貫性的實踐進路。

Modern Western philosophy has long been dominated by the concept of the "subject" (Subjekt), defining human beings as a closed consciousness seeking absolute certainty, self-possession, and technical dominance. Although Martin Heidegger successfully deconstructed this transcendental subject, his path toward a pure thinking of Being left a vacancy in concrete ethical solidarity and social practice. Addressing the fundamental hermeneutic question—"Who is the one that understands?"—this dissertation focuses on Hans-Georg Gadamer’s philosophical hermeneutics to explore the concept of the "Person", which Gadamer viewed in his later years as an unfulfilled longing, thereby reconstructing the hermeneutic critique of subjectivity.
First, through an exploration on the conceptual history of the concept of Person, this dissertation argues that Person is fundamentally distinct from the isolated epistemological subject, possessing primary finitude, responsibility in role-bearing, and a dialogical nature within the "I-Thou" relationship. Second, drawing on Gadamer’s ontology of "play" (Spiel), this dissertation argues that the Person must relinquish the subject's absolute control and open up to historical contingencies and the other as a participant. Furthermore, by re-systematizing the four leading concepts of humanism in Truth and Method—cultivation (Bildung), common sense (sensus communis), judgment (Urteilskraft), and taste (Geschmack)—this dissertation outlines the dynamic ontological picture of the Person.
Finally, this dissertation proposes the concept of Homo Intellectus to characterize the ideal picture of the concept of Person in Gadamer’s thought. As Homo Intellectus, we acknowledge our mutual dependence upon the other, continuously apply the experience of truth to concrete life, and achieve a whole self-interpretation through the friction of history and dialogue. Through this reconstruction, this study hopes to establish a practical path for philosophical hermeneutics that encompasses both ontological depth and systematic coherence.

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