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Subcategories:History/traditions: Hermeneutics
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  1. Harold Alderman (1980). Origin and Telos: A Reconstruction of the Relation Between the Birth of Tragedy and Thus Spoke Zarathustra. Research in Phenomenology 10 (1):192-207.
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  2. William S. Allen (2009). Dead Transcendence: Blanchot, Heidegger, and the Reverse of Language. Research in Phenomenology 39 (1):69-98.
  3. Babette Babich (2007). Heidegger’s Will to Power. Journal of the British Society for Phenomenology 38 (1):37-60.
    On Heidegger's Beitraege and the influence of Nietzsche's Will to Power (a famous non-book).
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  4. Roxana Baiasu (2007). Being and Time and the Problem of Space. Research in Phenomenology 37 (3):324-356.
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  5. Charles R. Bambach (1995). Heidegger, Dilthey, and the Crisis of Historicism. Cornell University Press.
  6. James A. Beshai (1975). Is Psychology a Hermeneutic Science? Journal of Phenomenological Psychology 5 (2):425-439.
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  7. Don Browning (2003). Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective. Zygon 38 (2):317-332.
    In this article I apply the insights of hermeneutic realism to a practical-theological ethics that addresses the international crisis of families and women’s rights. Hermeneutic realism affirms the hermeneutic philosophy of Hans-Georg Gadamer but enriches it with the dialectic of participation and distanciation developed by Paul Ricoeur. This approach finds a place for sciences such as evolutionary psychology within a hermeneutically informed ethic. It also points to a multidimensional model of practical reason that views it as implicitly or explicitly involving (...)
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  8. Paolo Diego Bubbio (2005). Mimetic Theory and Hermeneutics. Colloquy 9.
    René Girard's mimetic theory has been object of much interest in the last few years, both in the 'Continental' and in the 'English-speaking' philosophical areas. Nevertheless, Girard's thought is not always accepted in the academic circles. The main cause for this is that his theory is considered too 'philosophical' in the Human Sciences Departments, and it seems too close to cultural anthropology and literary criticism to be appreciated by philosophers. This is the reason why it could be fruitful to focus (...)
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  9. Drew Christie (2000). Don Ihde, Expanding Hermeneutics: Visualism in Science. Continental Philosophy Review 33 (2):218-224.
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  10. Cristian Ciocan (2008). The Question of the Living Body in Heidegger's Analytic of Dasein. Research in Phenomenology 38 (1):72-89.
    The purpose of this article is to analyze the significance of the absence of the problem of living body in Heidegger's analytic of Dasein. In order to evaluate the occurrences of the problem of the body in Being and Time, I also refer to the context of some of Heidegger's later work where there is to be found a sketch of an ontological investigation of the living body. I analyze then in detail the scarce occurrences of body in the fundamental (...)
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  11. Karl Clifton-Soderstrom (2009). The Phenomenology of Religious Humility in Heidegger's Reading of Luther. Continental Philosophy Review 42 (2):171-200.
    The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility. A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment (...)
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  12. Paul Ennis (ed.) (2010). Post-Continental Voices: Selected Interviews. Zero Books.
    This collection of interviews brings together seven post-continental thinkers to discuss their own personal academic development, their experiences of graduate school and their hopes for post-continental philosophy. Each thinker has been chosen for their importance, popularity and potential. Opening with a short introduction this book offers a rare insight into the world of academic philosophy from the inside. Acting as a handbook to post-continental philosophy this book will prepare students for the unique challenges facing academic philosophy in the coming years. (...)
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  13. Tom Grimwood (2011). Hesitation and Irony in Nietzsche's “Woman and Child”. Angelaki 15 (2):115-128.
  14. Todd S. Mei (2009). Heidegger and the Appropriation of Metaphysics. Heythrop Journal 50 (2):257-270.
    Heidegger’s deconstruction of the history of Western metaphysics has been a major influence behind poststructural critiques of modernity as well as more apologetic attempts to maintain a dialogue with historical sources, such as Gadamer’s philosophical hermeneutics. This bifurcation has intensified the ambiguity of Heidegger’s project: was it an attempt to relinquish philosophical ties to the past or a call for a fundamental reinterpretation of them? In this article I argue the latter,focusing my analysis on Heidegger’s notions of appropriation and historicity. (...)
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  15. Todd S. Mei (2009). Heidegger and the Appropriation of Metaphysics. Heythrop Journal 50 (2):257-270.
    Heidegger’s deconstruction of the history of Western metaphysics has been a major influence behind poststructural critiques of modernity as well as more apologetic attempts to maintain a dialogue with historical sources, such as Gadamer’s philosophical hermeneutics. This bifurcation has intensified the ambiguity of Heidegger’s project: was it an attempt to relinquish philosophical ties to the past or a call for a fundamental reinterpretation of them? In this article I argue the latter, focusing my analysis on Heidegger’s notions of appropriation and (...)
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  16. Todd S. Mei (2009). Heidegger, Work, and Being. Continuum.
    This book provides a novel interpretation of the Aristotelian understanding of work in light of the philosophy of Martin Heidegger. In a world of changing work patterns and the global displacement of working lifestyles, the nature of human identity and work is put under great strain. Modern conceptions of work have been restricted to issues of utility and necessity, where aims and purposes of work are reducible to the satisfaction of immediate technical and economic needs. Left unaddressed is the larger (...)
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  17. Todd S. Mei (2009). The Preeminence of Use: Reevaluating the Relation Between Use and Exchange in Aristotle's Economic Thought. Journal of the History of Philosophy 47 (4):pp. 523-548.
    Aristotle’s economic thinking in the Nicomachean Ethics 5.5 and Politics 1 provides one of the earliest analyses of the economic nature exchange. Establishing the significance of Aristotle in this area has often led modern commentators to equate Aristotle’s descriptive analysis of use and exchange to the definitions of use-value and exchange-value as it is found in Karl Marx. In this article, I show that Aristotle’s understanding of use and exchange is qualitatively different from this interpretation, focusing in particular on the (...)
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  18. María G. Navarro (2009). Interpretar y Argumentar. Spanish National Research Council/ Plaza & Valdés.
    Dentro de la tradición de la hermenéutica filosófica y, más específicamente, de la ontología hermenéutica del filósofo alemán H.G. Gadamer, "Interpretar y argumentar" constituye una indagación en el modelo de racionalidad propio ...
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  19. Eric S. Nelson (2010). Hermeneutics: Schleiermacher and Dilthey. In Alan D. Schrift & Daniel W. Conway (eds.), History of Continental Philosophy: Volume 2; Nineteenth-Century Philosophy: Revolutionary Responses to the Existing Order. Acumen Press.
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  20. Eric S. Nelson (2010). “Impure Phenomenology: Dilthey, Epistemology, and the Task of Interpretive Psychology. Studia Phaenomenologica 10:19-44.
    Responding to critiques of Dilthey’s interpretive psychology, I revisit its relation with epistemology and the human sciences. Rather than reducing knowledge to psychology and psychology to subjective understanding, Dilthey articulated the epistemic worth of a psychology involving (1) an impure phenomenology of embodied, historically-situated, and worldly consciousness as individually lived yet complicit with its naturally and socially constituted contexts, (2) experience- and communication-oriented processes of interpreting others, (3) the use of third-person structural-functional analysis and causal explanation, and (4) a recognition (...)
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  21. Eric S. Nelson (2008). Heidegger and the Ethics of Facticity. In François Raffoul & Eric S. Nelson (eds.), Rethinking Facticity. SUNY Press.
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  22. Eric S. Nelson (2008). Heidegger and the Questionability of the Ethical. Studia Phaenomenologica 8:395-419.
    Despite Heidegger’s critique of ethics, his use of ethically-inflected language intimates an interpretive ethics of encounter involving self-interpreting agents in their hermeneutical context and the formal indication of factical life as a situated dwelling open to possibilities enacted through practices of care, interpretation, and individuation. Existence is constituted practically in Dasein’s addressing, encountering, and responding to itself, others, and its world. Unlike rule-based or virtue ethics, this ethos of responsive encounter and individuating confrontation challenges any grounding in a determinate or (...)
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  23. Eric S. Nelson (2007). Disturbing Truth: Art, Finitude, and the Human Sciences in Dilthey. Theory@Buffalo 11:121-142.
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  24. Eric S. Nelson (2007). Empiricism, Facticity, and the Immanence of Life in Dilthey. Pli 18:108-128.
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  25. Eric S. Nelson (2004). Schleiermacher on Language, Religious Feeling, and the Ineffable. Epoché 8 (2):297-312.
    This paper is about the relevance of the ineffable and the singular to hermeneutics. I respond to standard criticisms of Friedrich Schleiermacher by Karl Barth and Hans-Georg Gadamer in order to clarify his understanding of language, interpretation, and religion. Schleiermacher’s “indicative hermeneutics” is developed in the context of the ethical significance of communication and the ineffable. The notion of trace is employed in order to interpret the paradox of speaking about that which cannot be spoken. The trace is not a (...)
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  26. Eric S. Nelson (2001). Questioning Practice: Heidegger, Historicity and the Hermeneutics of Facticity. Philosophy Today 44:150-159.
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  27. Eric Sean Nelson (2008). Schleiermacher and Romanticism. In Hermann Patsch, Hans Dierkes, Terrence N. Tice & Wolfgang Virmond (eds.), Schleiermacher, Romanticism, and the Critical Arts: A Festschrift in Honor of Hermann Patsch. Edwin Mellen Press.
  28. Eric Sean Nelson (2004). The Formation of the Historical World in the Human Sciences (Review). Journal of the History of Philosophy 42 (1):113-115.
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  29. Francois Raffoul & Eric S. Nelson (eds.) (2008). Rethinking Facticity. SUNY Press.
    Focusing on the works of Husserl, Heidegger, Merleau-Ponty, Sartre, Lacan, and Fanon, among others, they trace its significance from life-philosophy to ...
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  30. Paul Redding (1982). Action, Language and Text: Dilthey's Conception of the Understanding. Philosophy and Social Criticism 9 (2):228-244.
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  31. Concha Roldán & María G. Navarro (2007). Filosofía de la Historia y Hermenéutica. Revista Anthropos 217:104-114.
  32. Matheson Russell (2008). Is There a Hermeneutics of Suspicion in Being and Time? Inquiry 51 (1):97 – 118.
    Hubert Dreyfus has claimed that Heidegger's phenomenological method involves a “hermeneutics of suspicion”. This is an intriguing suggestion, and if it were correct it would indicate that the standard interpretations overlook a significant aspect of the methodology of Being and Time. But is there really a hermeneutics of suspicion in Being and Time? Leslie MacAvoy has offered the most sustained challenge to Dreyfus on this point, arguing that his “hermeneutics of suspicion thesis” misconstrues both the overarching project and the methodological (...)
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  33. Dennis Schmidt (2000). On the Dark Side of the Moon: Voice and the Event of the Word. Continental Philosophy Review 33 (3):289-299.
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  34. Dennis Schmidt (1993). On the Memory of Last Things. Research in Phenomenology 23 (1):92-104.
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  35. Dennis J. Schmidt (1999). On Blank Pages, Storms, and Other Images of History. Research in Phenomenology 29 (1):13-30.
  36. Dennis J. Schmidt (1998). Solve Et Coagula: Something Other Than an Exercise in Dialectic. Research in Phenomenology 28 (1):259-271.
  37. Lawrence Schmidt (2000). Respecting Others: The Hermeneutic Virtue. Continental Philosophy Review 33 (3):359-379.
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  38. Alan D. Schrift & Daniel W. Conway (eds.) (2010). History of Continental Philosophy: Volume 2; Nineteenth-Century Philosophy: Revolutionary Responses to the Existing Order. Acumen Press.
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  39. Christian Sheppard (2003). Strangers, Gods and Monsters. Symposium 7 (1):104-107.
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  40. Katie Terezakis (2010). Afterword: The Legacy of Form. In Katie Terezakis John T. Sanders (ed.), Lukacs: Soul and Form. Columbia University Press.
  41. Katie Terezakis (2007). Against Violent Objects: Linguistic Theory and Practice in Novalis. Janus Head 10 (1):41-61.
  42. Italo Testa (2012). Reconstruction and Pragmatist Metaphysics. On Brandom’s Understanding of Rationality. Verifiche (1-3):175-201.
    In this paper I illustrate what is reconstructive rationality, a notion that remains rather undetermined in Robert Brandom's work. I argue that theoretical and historical thinking are instances of reconstruction and should not be identified with it. I then explore a further instance of rational reconstruction, which Brandom calls “reconstructive metaphysics”, arguing that the demarcation between metaphysical and non-metaphysical theories has to be understood as a pragmatic one. Finally, I argue that Brandom’s reconstructive metaphysics is basically a pragmatist metaphysics. Here (...)
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  43. Chris Tucker (2006). Hermeneutics as A...Foundationalism? Dialogue 45 (04):627-46.
    It is commonly assumed, at least by continental philosophers, that epistemological hermeneutics and foundationalism are incompatible. I argue that this assumption is mistaken. If I am correct, the analytic and continental traditions may be closer than is commonly supposed. Hermeneutics, as I will argue, is a descriptive claim about human cognition, and foundationalism is a normative claim about how beliefs ought to be related to one another. Once the positions are stated in this way, their putative incompatibility vanishes. Also, to (...)
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Hermeneutics, Misc
  1. Kevin Aho (2008). Medicalizing Mental Health:A Phenomenological Alternative. Journal of Medical Humanities 29 (4):243-259.
    With the increasingly close relationship between the pharmaceutical industry and the American Psychiatric Association (APA) there has been a growing tendency in the mental health professions to interpret everyday emotional suffering and behavior as a medical condition that can be treated with a particular drug. In this paper, I suggest that hermeneutic phenomenology is uniquely suited to challenge the core assumptions of medicalization by expanding psychiatry's narrow conception of the self as an enclosed, biological individual and recognizing the ways in (...)
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  2. Michael Berman (2007). Lyrical and Ethical Subjects: Essays on the Periphery of the Word, Freedom, and History Dennis J. Schmidt SUNY Series in Contemporary Continental Philosophy Albany, Ny: Suny Press, 2005, Xii + 215 Pp., $92.50, $29.95 Paper. [REVIEW] Dialogue 46 (02):380-.
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  3. Gerald L. Bruns (1988). On the Tragedy of Hermeneutical Experience. Research in Phenomenology 18 (1):191-201.
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  4. Edward Butler (2012). Essays on a Polytheistic Philosophy of Religion. Phaidra Editions.
    These essays lay the groundwork for a practice of philosophical inquiry adequate to polytheistic or "Pagan" religious traditions, including in particular the non-reductive hermeneutics of myth and the theory of the polycentric divine manifold. Includes the previously published articles "The Theological Interpretation of Myth" and "Polycentric Polytheism and the Philosophy of Religion", as well as the previously unpublished essays "Neoplatonism and Polytheism" and "A Theological Exegesis of the Iliad, Book One".
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  5. Edward P. Butler (2005). The Theological Interpretation of Myth. Pomegranate 7 (1):27-41.
    This article seeks in the Platonic philosophers of late antiquity insights applicable to a new discipline, the philosophy of Pagan religion. An impor¬tant element of any such discipline would be a method of mythological hermeneutics that could be applied cross-culturally. The article draws par¬ticular elements of this method from Sallust and Olympiodorus. Sallust’s five modes of the interpretation of myth (theological, physical, psychical, material and mixed) are discussed, with one of them, the theological, singled out for its applicability to all (...)
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  6. Jonathan Butler (1999). Hermeneutics and the Rhetorical Tradition. Symposium 3 (1):122-124.
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  7. John Caputo (2004). Good Will and the Hermeneutics of Friendship. Symposium 8 (2):213-225.
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  8. John D. Caputo (1986). Husserl, Heidegger, and the Question of a "Hermeneutic" Phenomenology. In Joseph J. Kockelmans (ed.), A Companion to Martin Heidegger's "Being and Time". Center for Advanced Research in Phenomenology and University Press of America.
  9. John D. Caputo (1986). Horizonal Hermeneutics-and Beyond. Research in Phenomenology 16 (1):211-217.
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  10. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
  11. 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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  12. Scott C. Davidson (1998). Rhetoric and Hermeneutics in Our Time. Symposium 2 (2):240-242.
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  13. Noemi de Haro (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. Revista Areté (1):217-219.
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  14. Kenneth Dorter (1987). Beyond Metaphysics? The Hermeneutic Circle in Contemporary Continental Philosophy John Llewelyn Atlantic Highlands, NJ: Humanities Press; London: Macmillan Press, 1985. Pp. Xvii, 238. Dialogue 26 (03):603-.
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  15. Diane Elam (1991). Is Feminism the Saving Grace of Hermeneutics? Social Epistemology 5 (4):349 – 360.
  16. Parvis Emad & Frank Schalow (eds.) (2012). Translation and Interpretation. Learning From Beiträge. Zeta Books.
    There are numerous books which seek to interpret Martin Heidegger’s seminal text, Beiträge zur Philosophie (Vom Ereignis), and others which address the question of how to translate his writings. By joining these two tasks, Translation and Interpretation: Learning from Beiträge, stands out from other such books in the field of Heidegger studies. The volume begins with Parvis Emad’s translation of an original essay by Martin Heidegger, “Contributions of Philosophy. The Da-sein and the Be-ing (Enowning).” -/- Through six carefully crafted essays, (...)
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  17. David Farrell Krell (1985). A Hermeneutics of Discretion. Research in Phenomenology 15 (1):1-27.
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  18. Günter Figal (2004). Life as Understanding. Research in Phenomenology 34 (1):20-30.
    In this paper I take up the "claim to universality" of hermeneutics, as put forth by Hans-Georg Gadamer; the aim is to grasp the "life that can understand," to grasp it in its essence and in terms of understanding. In this way I deal critically with Gadamer's (and Heidegger's) idea that all understanding is "self-understanding" and work out the dependence of understanding on the other, on the "hermeneutic object" (Gegenstand) of understanding. But a "hermeneutic object" (Gegenstand) is not a "mere (...)
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  19. Günter Figal (2002). The Meaning of the Earth. Research in Phenomenology 32 (1):210-218.
    Earth possesses a double-character: it supports life and grounds perception and experience, but because of being this very base, also restricts these stances, since as base of any activity, theoretical or practical, it cannot be overstepped. Thus, earth itself is also groundless. Nevertheless, this duplicity is not contradictory, is no dualism, when formulated as earth being both a space of movement and a space of sense. Understanding this duplicity means understanding the intertwining of these two spaces by articulating the possibilities (...)
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  20. Jamey Findling (2007). Speaking of Language: On the Future of Hermeneutics. Research in Phenomenology 37 (2):271-278.
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  21. William Franke (2006). Apophasis and the Turn of Philosophy to Religion: From Neoplatonic Negative Theology to Postmodern Negation of Theology. International Journal for Philosophy of Religion 60 (1/3):61 - 76.
    This essay represents part of an effort to rewrite the history metaphysics in terms of what philosophy never said, nor could say. It works from the Neoplatonic commentary tradition on Plato's Parmenides as the matrix for a distinctively apophatic thinking that takes the truth of metaphysical doctrines as something other than anything that can be logically articulated. It focuses on Damascius in the 5—6th century AD as the culmination of this tradition in the ancient world and emphasizes that Neoplatonism represents (...)
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  22. James Franklin (1984). Natural Sciences as Textual Interpretation: The Hermeneutics of the Natural Sign. Philosophy and Phenomenological Research 44 (4):509-520.
    There are close parallels between perception (the interpretation of sensory experience as representing physical objects) and hermeneutics (the interpretation of signs as having meaning). Perceptual illusions corresponds to ambiguities in texts; naive realism corresponds to fundamentalism; the scientist's reinterpretation of the "manifest image" to the global/local interplay of the "hermeneutic circle" in the interpretation of large texts.
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  23. José María Gómez Heras (2011). María G. Navarro: Interpretar Argumentando. Isegoría 44:366-372.
  24. Samuel Ijsseling (1979). Hermeneutics and Textuality: Questions Concerning Phenomenology. Research in Phenomenology 9 (1):1-34.
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  25. Miguel Ángel Pérez Jiménez (2012). Critical Notice of 'Interpretar y Argumentar' by María G. Navarro. Ideas y Valores (150):273-285.
  26. Richard Kearney (2002). Strangers and Others: From Deconstruction to Hermeneutics. Critical Horizons 3 (1):7-36.
    This paper argues that what is needed to properly engage the human obsession with strangers and enemies is a critical hermeneutic capable of addressing the dialectic of others and aliens, that is, a hermeneutic that can solicit ethical decisions without succumbing to over hasty acts of binary exclusion. It is argued that we need to be able to critically differentiate between different kinds of otherness, while remaining alert to the deconstructive challenge to black-and-white judgements of us-versus-them. We need, at critical (...)
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  27. Jonathan Kim-Reuter (1999). Hermeneutics Ancient and Modern. Symposium 3 (1):119-122.
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  28. David Kleinberg-Levin (1984). Logos and Psyche: A Hermeneutics of Breathing. Research in Phenomenology 15:121-147.
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  29. Jeff Kochan (2012). Review of Dimitri Ginev, The Tenets of Cognitive Existentialism. [REVIEW] Notre Dame Philosophical Reviews (2012.04.23).
    Review of: Dimitri Ginev (2011), The Tenets of Cognitive Existentialism (Athens: Ohio University Press).
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  30. Joseph Kronick (1987). Beyond Metaphysics? The Hermeneutic Circle in Contemporary Continental Philosophy. The Review of Metaphysics 41 (2):399-401.
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  31. David Michael Levin (1984). Logos and Psyche: A Hermeneutics of Breathing. Research in Phenomenology 14 (1):121-147.
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  32. John Llewelyn (1985). Beyond Metaphysics?: The Hermeneutic Circle in Contemporary Continental Philosophy. Macmillan Press.
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  33. R. A. Mall (1993). Phenomenology — Essentialistic or Descriptive? Husserl Studies 10 (1):13-30.
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  34. Nuria Sara Miras Boronat (2009). El Final És Al Punt de Partida: Notes Per a Una Arqueologia Antropològica Del Present. [REVIEW] Enrahonar 43:235-238.
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  35. María G. Navarro (forthcoming). Book Review of 'Hermeneutic Rationality' by Maria Luisa Portocarrero, Luis António Umbelino, Andrezej Wiercinski. [REVIEW] LIT Verlag.
  36. María G. Navarro (2011). Hermenéutica. In Luis Vega and Paula Olmos (ed.), Compendio de Lógica, Argumentación y Retórica. Editorial Trotta.
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  37. María G. Navarro (2010). El Final de Una Tensión Esencial: Hermenéutica Filosófica y Teorías de la Argumentación. Arbor. Ciencia, Pensamiento y Cultura 742:321-338.
  38. María G. Navarro (2004). Pluralidad En la Actualidad de la Razón. In Aavv (ed.), Congreso Internacional de Hermenéutica filosófica. El legado de Gadamer. Servicio de Publicaciones de la Universidad de Granada.
  39. Eric S. Nelson (2011). The World Picture and its Conflict in Dilthey and Heidegger. Humana.Mente 18:19–38.
  40. Thomas Nenon (2008). Seebohm, Husserl, and Dilthey. International Journal of Philosophical Studies 16 (5):745 – 753.
  41. Cynthia R. Nielsen (2009). St. Augustine on Text and Reality (and a Little Gadamerian Spice). Heythrop Journal 50 (1):98-108.
    One way of viewing the organizing structure of the Confessions is to see it as an engagement with various texts at different phases of St. Augustine’s life. In the early books of the Confessions, Augustine describes the disordered state that made him unable to read any text (sacred or profane) properly. Yet following his conversion his entire orientation— not only to texts but also to reality as a whole—changes. This essay attempts to trace the winding paths that lead up to (...)
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  42. Mirela Oliva (2011). Phenomenology and Hermeneutics. Research in Phenomenology 41 (1):148-154.
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  43. Ernst Wolfgang Orth (1984). Historical and Systematic Remarks on the Relation Between Description and Hermeneutics in Phenomenology: A Critique of the Enlarged Use of Hermeneutics. Research in Phenomenology 14 (1):1-18.
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  44. Acta Philosophica (2012). Notice of 'Interpretar y Argumentar' by María G. Navarro. [REVIEW] Acta Philosophica (21):214.
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  45. L. Sebastian Purcell (2010). After Hermeneutics? Symposium 14 (2):160-179.
    Recently Alain Badiou and Quentin Meillassoux have attacked the core of the phenomenological hermeneutic tradition: its commitment to the finitude of human understanding. If accurate, this critique threatens to render the whole tradition a topic of merely historical interest. Given the depth of the criticism, this essay aims to establish a provisional defense of hermeneutics. After briefly reviewing each critique, it is argued that Badiou and Meillassoux themselves face rather intractable difficulties. These difficulties, then, open the space for a hermeneutic (...)
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  46. James Risser (2000). After the Hermeneutic Turn. Research in Phenomenology 30 (1):71-88.
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  47. James Risser (2000). From Concept to Word: On the Radicality of Philosophical Hermeneutics. Continental Philosophy Review 33 (3):309-325.
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  48. James Risser (1990). Hermeneutics at the End of Metaphysics. Research in Phenomenology 20 (1):194-200.
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  49. James Risser (1986). Hermeneutic Experience and Memory: Rethinking Knowledge as Recollection. Research in Phenomenology 16 (1):41-55.
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  50. Dennis J. Schmidt (2012). On the Sources of Ethical Life. Research in Phenomenology 42 (1):35-48.
    Abstract The purpose of this paper is to argue that the connection between hermeneutics and practical philosophy is so strong that one needs to consider hermeneutics as the outline of an ethical sensibility, one that takes up the challenges that are outlined by Heidegger's call for an “original ethics.“ Part of this argument entails demonstrating how understanding, the real task of every hermeneutic project, is ultimately a form of self-understanding.
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  51. Dennis J. Schmidt (2004). On the Incalculable: Language and Freedom From a Hermeneutic Point of View. Research in Phenomenology 34 (1):31-44.
    In his celebrated "Letter on Humanism," Heidegger spoke of the need for an "original ethics" which did not submit itself to the ideal of something like a "subject" or the "human," two notions that he suggested were no longer serviceable for the task of thinking the problems of ethical life. The purpose of this article is to look at how Gadamer's hermeneutics might offer an avenue for developing this original ethics. To this end, Gadamer's discussion of language, in particular the (...)
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  52. Robert Keith Shaw & Ashish Malik (2011). The Phenomenology of Union Decision-Making: A New Way to Enquire Into Reality. In Proceedings of the Australia and New Zealand Academy of Management Conference, 2011. ANZAM.
    This paper inaugurates a discussion about the phenomenology of union decision-making. Phenomenology provides a new lens that may enable us to gain penetrating insights into how unions function in the fractious world of human resources management. The present paper is preliminary to any fieldwork that may be undertaken. Its main purposes are to identify theory that could be the foundation of further practical work, relate recent work in the phenomenology of management to union practices and to propose directions of enquiry. (...)
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  53. Hugh J. Silverman (1986). Hermeneutics and Interrogation. Research in Phenomenology 16 (1):87-94.
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  54. Italo Testa (2003). Hegelian Pragmatism and Social Emancipation: An Interview with Robert Brandom. Constellations 10 (4):554-570.
  55. David Vessey (2008). Elucidating Philosophical Hermeneutics. Research in Phenomenology 38 (2):293-302.
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