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  1. Oscar Moro Abadía (2011). Hermeneutical Contributions to the History of Science: Gadamer on 'Presentism'. Studies in History and Philosophy of Science Part A 42 (2):372-380.
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  2. Joseph Agassi (1994). Gadamer Without Tears. Philosophy of the Social Sciences 24 (4):485-505.
    The chief feature of Gadamer's philosophy is his claim that the humanities obey their own rules concerning reading texts and ensuring certitude. The promise of certitude is illusory, however, and the discourses on interpretation by him and his leading disciples are too confused to instruct the reader. His own sketch of his philosophy, published in his autobiographic Philosophical Apprenticeship, and its reflection in Gadamer and Hermeneutics (Hugh J. Silverman, ed.), shows this and reveals him as still too insensitive to the (...)
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  3. Francis J. Ambrosio (1995). Hans-Georg Gadamer on Education, Poetry, and History. Review of Metaphysics 49 (1):134-135.
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  4. Francis J. Ambrosio (1988). Gadamer and Aristotle. Proceedings of the American Catholic Philosophical Association 62:174-182.
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  5. Francis J. Ambrosio (1987). Gadamer, Plato, and the Discipline of Dialogue. International Philosophical Quarterly 27 (1):17-32.
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  6. Marc H. Applebaum (2011). (Mis)Appropriations of Gadamer in Qualitative Research: A Husserlian Critique (Part 1). Indo-Pacific Journal of Phenomenology 11 (1).
    Within the Husserlian phenomenological philosophical tradition, description and interpretation co-exist. However, teaching the practice of phenomenological psychological research requires careful articulation of the differences between a descriptive and an interpretive relationship to what is provided by qualitative data. If as researchers we neglect the epistemological foundations of our work or avoid working through difficult methodological issues, then our work invites dismissal as inadequate science, undermining the effort to strongly establish psychology along qualitative lines. The first article in this two-part discussion (...)
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  7. Pablo Arnau (1997). Relativismo Cognitivo E Historicidad: (Dilthey, Collingwood, Gadamer). Universitat de València.
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  8. John Arthos Jr (2000). Gadamer at the Cumaean Gates. American Catholic Philosophical Quarterly 74 (2):223-248.
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  9. Christopher E. Arthur (1976). Gadamer and Hirsch: The Canonical Work and the Interpreter's Intention. Philosophy and Social Criticism 4 (2):183-197.
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  10. Tom Bailey (2007). Filosofia Pratica E Sfera Pubblica: Percorsi a Confronto: Höffe, Geertz, O'Neill, Gadamer, Taylor – Alberto Pirni. Philosophical Quarterly 57 (226):151–153.
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  11. Kimberly Baltzer (2004). The Philosophy of Gadamer. Symposium 8 (1):141-142.
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  12. Michael W. Barclay (1994). J. Wallulis, The Hermeneutics of Life History: Personal Achievement and History in Gadamer, Habermas, and Erikson. Evanston, IL: Northwestern University Press, 1990, 158 Pp., $29.95 (Cloth). [REVIEW] Journal of Phenomenological Psychology 25 (1):131-135.
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  13. Lauren Swayne Barthold (2010). Friendship and the Ethics of Understanding. Epoché: A Journal for the History of Philosophy 14 (2):417-429.
    In the following essay I explore the hermeneutical significance of Gadamer’s writings on the relational, and thus ethical, components of understanding. First, I look at his discussion in Truth and Method of the significance of the “I-Thou” relation for interpretation. I then turn to his 1985 essay on Aristotle’s notion of friendship, “Friendship and Self-Knowledge: Reflections on the Role of Friendship in Greek Ethics.” My interest is to think about the implications of these writings for his theory of hermeneutics in (...)
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  14. Werner Beierwaltes (1990). Collected Works. Vol. 3. Hegel, Husserl, Heidegger. Vol. Philosophy and History 23 (1):15-16.
  15. Robert Bernasconi (1986). Bridging the Abyss: Heidegger and Gadamer. Research in Phenomenology 16 (1):1-24.
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  16. Rudolf Bernet (2005). Gadamer on the Subject's Participation in the Game of Truth. Review of Metaphysics 58 (4):785 - 814.
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  17. Richard J. Bernstein (2008). The Conversation That Never Happened (Gadamer/Derrida). Review of Metaphysics 61 (3):577-603.
  18. Enrico Berti (2000). Gadamer and the Reception of Aristotle's Intellectual Virtues. Revista Portuguesa de Filosofia 56 (3/4):345 - 360.
    In his recent edition, with translation and commentary, of Aristotle, Eth. Nic. VI, Hans-Georg Gadamer reproposes his interpretation of Aristotle's practical philosophy as a model for his own hermeneutics, confirming in this way his tendency to identify practical philosophy with the intellectual virtue of phronesis. Furthermore, although he recognizes the primacy attributed by Aristotle to the theoretical life, Gadamer tends to undervalue it and to consider phronesis and sophia at the same level. In particular he believes that (...)
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  19. E. F. Bertoldi (1984). Gadamer's Criticisms of Collingwood. Idealistic Studies 14 (3):213-228.
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  20. Joseph Bien (2008). Couch on Art in Arendt and Gadamer. Southwest Philosophy Review 24 (2):17-20.
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  21. Peg Birmingham (2004). Gadamer's Century. Review of Metaphysics 57 (4):851-853.
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  22. Núria Sara Miras Boronat, Die Welt Als Grund: Wittgenstein, Gadamer Und James. Akten des XXII. Deutscher Kongress für Philosophie.
  23. Richard S. Briggs (2009). Wittgenstein and Gadamer: Towards a Post-Analytic Philosophy of Language. By Chris Lawn. [REVIEW] Heythrop Journal 50 (3):550-551.
  24. Walter A. Brogan (2002). Gadamer's Praise of Theory: Aristotle's Friend and the Reciprocity Between Theory and Practice. Research in Phenomenology 32 (1):141-155.
    Gadamer's rethinking of the interconnection of theory and practice can lead to a resolution of the debate in contemporary Aristotelian scholarship regarding the priority of theory or practice in Aristotle's Ethics. This is especially true in light of Aristotle's treatment of friendship which, as I will try to show, provides support for Gadamer's claim. In Aristotle's notion of friendship, theory and practice come together, and the activity of friendship is for Aristotle the highest expression of human life precisely because true (...)
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  25. Rudiger Bubner (2007). Looking Back on Gadamer's Hermeneutics. In Santiago Zabala (ed.), Weakening Philosophy: Essays in Honour of Gianni Vattimo. Mcgill-Queen's University Press.
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  26. Kenneth L. Buckman (1997). Gadamer on Art, Morality, and Authority. Philosophy and Literature 21 (1):144-150.
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  27. Thomas W. Busch (2002). Gadamer and Sartre on Self-Transformation. Symposium 6 (2):195-202.
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  28. John Caputo (2002). Good Will and the Hermenutics of Friendship: Gadamer and Derrida. Philosophy and Social Criticism 28 (5):512-522.
  29. Taylor Carman (2002). Review of Robert J. Dostal (Ed.), The Cambridge Companion to Gadamer. [REVIEW] Notre Dame Philosophical Reviews 2002 (10).
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  30. Stephen Chamberlain (2010). The Inner Word in Gadamer's Hermeneutics. International Philosophical Quarterly 50 (2):275-277.
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  31. Alan K. L. Chan (2000). Confucian Ethics and the Critique of Ideology. Asian Philosophy 10 (3):245 – 261.
    The debate between Hans-Georg Gadamer and Jürgen Habermas provides a fresh perspective from which Confucian philosophy may be approached. In this paper, focusing on the Lunyu (Analects), I argue that the sayings of Confucius reflect an essentially 'conservative' orientation, finding in tradition a reservoir of insight and truth. There is a critical dimension to it in that ethical reflection and self-cultivation would enable the individual to challenge particular claims of tradition. However, can self-cultivation transcend tradition as a whole and enable (...)
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  32. Leon Chernyak (1988). The Theme of Language in the Works of P. A. Florenskii and in the Hermeneutics of H.-G. Gadamer. Studies in East European Thought 36 (3):203-220.
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  33. Lorraine Code (ed.) (2003). Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press.
    Fifteen essays examine the work of German philosopher Hans Georg Gadamer to provide feminist interpretations of his views on science, language, history, ...
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  34. C. D. Coe (2009). Strangers and Natives: Gadamer, Colonial Discourse and the Politics of Understanding. Philosophy and Social Criticism 35 (8):921-933.
    I claim that the hermeneutic circle both describes and undermines the colonialist impulse, by mapping how our prejudices are projected out into reality but thus make themselves vulnerable to critical scrutiny. Gadamer’s attention to the way in which our prejudices should be challenged, his emphasis on the construction of the tradition that has such an influence on our understanding (and our tendency to ignore that malleability), and his resistance to the Enlightenment ideal of transcending the historical and natural given give (...)
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  35. Rod Coltman (2003). The Cambridge Companion to Gadamer. American Catholic Philosophical Quarterly 77 (2):292-299.
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  36. John M. Connolly (1986). Gadamer and the Author's Authority: A Language-Game Approach. Journal of Aesthetics and Art Criticism 44 (3):271-277.
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  37. Yvon Corbeil (1998). Heidegger et Gadamer. Symposium 2 (2):165-177.
    L’auteur cherche à identifier les particularités qui distinguent l’utilisation du concept de “comprendre” (Verstehen) chez Heideggeret Gadamer. Il soutient que celui-ci s’éloigne fondamentalenlent de celui-là dans sa compréhension de ce concept, voire même que les deux positions sont incompatibles. Cette thèse est défendue à I’aide d’une lecture de Vérité et Méthode, qu’il opposera aux intuitions fondamentales du premier comme du second Heidegger.The author seeks to identify the particularities which distinguish the use of the concept “understand” (Verstehen) in Heidegger and Gadamer. (...)
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  38. Adrian Costache (2011). The Relevance of Wittgenstein’s Thought for Philosophical Hermeneutics. Journal for Communication and Culture 1 (1):44-54.
    The present paper aims to bring to light the relevance of Wittgenstein‘s thought for philosophical hermeneutics. In this sense it offers a thorough discussion of the Austrian philosopher‘s understanding of the concept of translation through a detailed examination of its development from its first formulation in the context of the picture theory of meaning in the Tractatus to its reformulation as "language game" and "form of life" within the use theory put forth in Philosophical Investigations. The paper argues that the (...)
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  39. Adrian Costache (2011). On the Philosophical Styles of the Times: Some Questions Concerning the Meaning of Deconstruction. Journal for Communication and Culture 1 (2):20-29.
    The present paper deals with the philosophical styles of the hermeneutic project and deconstruction and tries to answer the question whether there really is, as Derrida argues, a fundamental difference, even an opposition between them. In this sense, taking the questions Derrida addressed Gadamer in their famous Paris encounter in 1981 as a clue, the author retraces the fundamental articulations of deconstruction, descending from Derrida's own description of the idea to his actual deconstructive practice, and shows that the presupposition Derrida (...)
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  40. James Couch (2008). Understanding the Worldly and Human Significance of At Through Arendt and Gadamer. Southwest Philosophy Review 24 (1):133-140.
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  41. J. D. (2003). In Memoriam: Hans-Georg Gadamer (1900-2002). Research in Phenomenology 33 (1):1-2.
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  42. Nicholas Davey (2009). Gadamer and the Ambiguity of Appearance. In Francis Halsall, Julia Jansen & Tony O'Connor (eds.), Rediscovering Aesthetics: Transdisciplinary Voices From Art History, Philosophy, and Art Practice. Stanford University Press.
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  43. Nicholas Davey (1994). Hermeneutic Passions: Gadamer Versus Nietzsche on the Subjectivity of Interpretation. International Journal of Philosophical Studies 2 (1):45 – 60.
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  44. Nicholas Davey (1993). Hermeneutics, Language and Science: Gadamer's Distinction Between Discursive and Propositional Language. Journal of the British Society for Phenomenology 24 (3):250-264.
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  45. Noemi de Haro (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. Revista Areté (1):217-219.
    ¿Qué es razonar?, ¿qué es interpretar?, ¿cómo podemos estar seguros de que determinadas interpretaciones, en ciertos contextos políticos, sociales, culturales, etc., son más razonables que otras? Estas preguntas se encuentran en el origen de dos tradiciones de pensamiento: la hermenéutica y la analítica.
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  46. Paul de Vries (1986). Godel, Gadamer, and Ethical Business Leadership. Business and Professional Ethics Journal 5 (3/4):136-149.
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  47. David J. Depew (1981). The Habermas - Gadamer Debate in Hegelian Perspective. Philosophy and Social Criticism 8 (4):426-445.
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  48. Donatella Di Cesare (2004). Stars and Constellations: The Difference Between Gadamer and Derrida. Research in Phenomenology 34 (1):73-102.
    What is the difference between hermeneutics and deconstruction? This essay provides an answer by following the guiding thread of understanding that was already brought to the fore in Paris during the "improbable debate" between Gadamer and Derrida. Maybe there was and still is a "dialogue" between the two most important currents of continental philosophy, as Derrida suggests in his talk commemorating Gadamer at Heidelberg in 2002. It is a dialogue that passes through poetry, and above all the poems of Celan. (...)
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  49. James DiCenso (1990). Hermeneutics and the Disclosure of Truth: A Study in the Work of Heidegger, Gadamer, and Ricoeur. University Press of Virginia.
  50. Robert Dostal (2008). Seebohm's Hermeneutics and Gadamer. International Journal of Philosophical Studies 16 (5):719 – 729.
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