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  1. Louis Agosta (2010). Empathy in the Context of Philosophy. Palgrave Macmillan.
    Empathy remains poorly understood, under-theorized, and subject to conflicting and opportunistic uses. Its systematic role in human experience has not been analyzed and interpreted from top to bottom. In this book, the author attempts to provide such an analysis in the philosophical traditions of hermeneutics, phenomenology, analytic philosophy of language, and psychoanalysis. applying his interpretation of empathy to the philosophical issues of intentionality, the emotions, and the checkered transformations of empathy itself. In doing so the author aims to rescue empathy (...)
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  2. Kevin Aho (2008). Medicalizing Mental Health:A Phenomenological Alternative. [REVIEW] 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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  3. Guaracy Araújo (2004). Epistemologia das Ciências Humanas _ Tomo 1: Positivismo e Hermenêutica. Kriterion 45 (110):372-375.
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  4. Frederic L. Bender (1984). Heidegger's Hermeneutical Grounding of Science. Philosophy Research Archives 10:203-238.
    It is argued that, despite the neglect which Heidegger’s writings on science have generally received, the “fundamental ontology” of Being and Time reveals certain structures of experience crucial for our understanding of science; and that, as these insights cast considerable doubt upon the validity of the empiricist/positivist conception of science, Heidegger deserves considerably better treatment as an incipient philosopher of science than has been the case thus far. His arguments for the distortive effects of the alleged “change over” from praxis (...)
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  5. 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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  6. James A. Beshai (1975). Is Psychology a Hermeneutic Science? Journal of Phenomenological Psychology 5 (2):425-439.
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  7. Mark Blasius (1993). About the Beginning of the Hermeneutics of the Self. Political Theory 21 (2):198-227.
    An account of the Foucault lectures delivered at Dartmouth College in 1980 on Foucault's ideas on the "politics of the self" with notes on the lectures provided by Mark Blasius.
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  8. 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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  9. Gerald L. Bruns (1988). On the Tragedy of Hermeneutical Experience. Research in Phenomenology 18 (1):191-201.
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  10. 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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  11. Edward Butler (forthcoming). Opening the Way of Writing: Semiotic Metaphysics in the Book of Thoth. In April DeConick, Gregory Shaw & John Turner (eds.), Practicing Gnosis: Ritual, Magic, Theurgy and Liturgy in Nag Hammadi, Manichaean and Other Ancient Literature. Essays in Honor of Birger A. Pearson. Brill.
  12. 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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  13. 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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  14. Jonathan Butler (1999). Hermeneutics and the Rhetorical Tradition. Symposium 3 (1):122-124.
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  15. John Caputo (2004). Good Will and the Hermeneutics of Friendship. Symposium 8 (2):213-225.
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  16. John D. Caputo (1986). Horizonal Hermeneutics-and Beyond. Research in Phenomenology 16 (1):211-217.
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  17. 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. 157-178.
  18. David Carr (1998). Calvin O. Schrag, the Self After Postmodernity. Continental Philosophy Review 31 (4):445-450.
  19. Han-Liang Chang (2004). Semiotician or Hermeneutician? Jakob von Uexküll Revisited. Sign Systems Studies 32 (1-2):115-137.
    Like other sciences, biosemiotics also has its time-honoured archive, consisting, among other things, of writings by those who have been invented and revered as ancestors of the discipline. One such example is Jakob von Uexküll who has been hailed as a precursor of semiotics, developing his theory of “sign” and “meaning” independently of Saussure and Peirce. The juxtaposition of “sign” and “meaning” is revelatory because one can equally legitimately claim Uexküll as a hermeneutician in the same way as others having (...)
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  20. Drew Christie (2000). Don Ihde, Expanding Hermeneutics: Visualism in Science. [REVIEW] Continental Philosophy Review 33 (2):218-224.
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  21. 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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  22. Scott C. Davidson (1998). Rhetoric and Hermeneutics in Our Time. Symposium 2 (2):240-242.
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  23. 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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  24. Ulrich Diehl (2010). Che cos' e la disperazione? Un esperimento filosofico. In Gian Franco Frigo (ed.), Disperazione. Saggi sulla condizione umana tra filosofia, scienza e arte. Mimesis.
  25. 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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  26. Andrew Edgar (2013). A Hermeneutics of Sport. Sport, Ethics and Philosophy 7 (1):140 - 167.
    (2013). A Hermeneutics of Sport. Sport, Ethics and Philosophy: Vol. 7, Sport and Art: An Essay in the Hermeneutics of Sport, pp. 140-167. doi: 10.1080/17511321.2012.761893.
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  27. Diane Elam (1991). Is Feminism the Saving Grace of Hermeneutics? Social Epistemology 5 (4):349 – 360.
  28. 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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  29. David Farrell Krell (1985). A Hermeneutics of Discretion. Research in Phenomenology 15 (1):1-27.
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  30. Günter Figal (2004). Life as Understanding. Research in Phenomenology 34 (1):20-30.
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  31. 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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  32. Jamey Findling (2007). Speaking of Language: On the Future of Hermeneutics. Research in Phenomenology 37 (2):271-278.
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  33. William Franke (2006). Apophasis and the Turn of Philosophy to Religion: From Neoplatonic Negative Theology to Postmodern Negation of Theology. [REVIEW] 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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  34. 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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  35. Tom Frost (2013). The Hyper-Hermeneutic Gesture of a Subtle Revolution. Critical Horizons 14 (1):70-92.
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  36. José María Gómez Heras (2011). María G. Navarro: Interpretar Argumentando. Isegoría 44:366-372.
    Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...)
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  37. Ingrid Harris (1994). “Instincts Into Sacred Cows”: Are Hermeneutical Universalsreducibleto Agreement? Reply to Friedman. Critical Review 8 (1):113-136.
    Jeffrey Friedman's claim that arbitrariness is the inevitable result of the rejection of objectivist notions of truth misses its mark because it is based on a sense of ?agreement? that is radically at odds with the concept of agreement at work in hermeneutical practice. The rationalist notion of truth Friedman upholds cannot escape the need for agreement any more than the hermeneutical notion; the central distinction between the two senses of ?agreement? is the distinction between coercion and consent. Hermeneutical practice (...)
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  38. J. R. Hustwit (2014). Interreligious Hermeneutics and the Pursuit of Truth. Lexington Books.
    Philosophical hermeneutics provides a model of interreligious dialogue that acknowledges the interpretive variability of truth claims while maintaining their relation to a preinterpretive reality. The dialectic and tensive structure of philosophical hermeneutics directly parallels the tension between the diversity of belief and the ultimacy of the sacred. By placing philosophers like Gadamer, Ricoeur, Peirce, and Whitehead in conversation, J. R. Hustwit describes religious truth claims as coconstituted by the planes of linguistic convention and uninterpreted otherness. Only when we recognize that (...)
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  39. Samuel Ijsseling (1979). Hermeneutics and Textuality: Questions Concerning Phenomenology. Research in Phenomenology 9 (1):1-34.
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  40. Ludger Jansen (2000). Was hat der inkarnierte Logos mit Aristoteles zu tun? Thomas von Aquins Gebrauch der Philo­sophie in der Auslegung des Johannesprologs und eine ‚holistische‘ Interpretation seiner Schrifthermeneutik. Theologie Und Philosophie 80.
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  41. François Jaran (2012). Ramón Rodriguez: Hermenéutica y subjetividad. [REVIEW] Continental Philosophy Review 45 (4):603-608.
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  42. Miguel Ángel Pérez Jiménez (2012). Critical Notice of 'Interpretar y Argumentar' by María G. Navarro. Ideas y Valores (150):273-285.
    El libro de María González Navarro se presenta a sí mismo como una “nueva hermenéutica” (23). La novedad involucra dos aspectos: uno que llamaremos metateórico y otro hermenéutico en propiedad. Hablando metateóricamente, el libro presenta una hermenéutica gadameriana vigorizada y robustecida por las teorías pragma-dialécticas de la argumentación. Desde el punto de vista hermenéutico propiamente dicho, la novedad reposa en que se considera que la interpretación correcta está indesligablemente vinculada a la argumentación abductiva.
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  43. 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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  44. Machiel Keestra (2008). The Diverging Force of Imitation. Integrating Cognitive Science and Hermeneutics. Review of General Psychology 12 (2):127-136.
    Recent research on infant and animal imitation and on mirror neuron systems has
    brought imitation back in focus in psychology and cognitive science. This topic has
    always been important for philosophical hermeneutics as well, focusing on theory and
    method of understanding. Unfortunately, relations between the scientific and the
    hermeneutic approaches to imitation and understanding have scarcely been investigated,
    to the loss of both disciplines. In contrast to the cognitive scientific emphasis on
    sharing and convergence of representations, the hermeneutic analysis emphasizes the
    indeterminacy and openness of action understanding (...)
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  45. Jonathan Kim-Reuter (1999). Hermeneutics Ancient and Modern. Symposium 3 (1):119-122.
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  46. David Kleinberg-Levin (1984). Logos and Psyche: A Hermeneutics of Breathing. Research in Phenomenology 15:121-147.
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  47. 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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  48. Ivan Kordic (2005). Croatian Philosophers IV: Matija Vlacic Ilirik – Mathias Flacius Illyricus (1520–1575). Prolegomena 4 (2):219-233.
    Matija Vlačić Ilirik was one of the pillars of Luther’s Reformation. In a special way, he dedicated himself to one of its most important issues – the understanding of the Scriptures, and can, therefore, be considered a significant instigator of the founding of modern hermeneutics. As an excellent connoisseur of classical languages (Hebrew, Greek and Latin) he recognized the importance and dealt with many issues of language, grammar, logic, and dialectic, as essential prerequisites for understanding everything which exists, and hence (...)
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  49. George Kovacs (2009). The "Place" of Hermeneutics in Assessing Heidegger's Lifelong Contributions to the Task of Thinking. Heidegger Studies 25:267-290.
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  50. Joseph Kronick (1987). Beyond Metaphysics? The Hermeneutic Circle in Contemporary Continental Philosophy. Review of Metaphysics 41 (2):399-401.
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