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  1. Jean Grondin, Karin de Boer, Graeme Nicholson, Charles Guignon, William McNeill, Günter Figal, Steven Crowell, Hubert L. Dreyfus, Daniel O. Dahlstrom, Jeffrey Andrew Bara, Theodore Kisiel & Dieter Thomä (2005). Heidegger's Being and Time: Critical Essays. Rowman & Littlefield Publishers.
    Heidegger's Being and Time: Critical Essays provides a variety of recent studies of Heidegger's most important work. Twelve prominent scholars, representing diverse nationalities, generations, and interpretive approaches deal with general methodological and ontological questions, particular issues in Heidegger's text, and the relation between Being and Time and Heidegger's later thought. All of the essays presented in this volume were never before available in an English-language anthology. Two of the essays have never before been published in any language ; three of (...)
     
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  2. Günter Figal (1991). Martin Heidegger Phänomenologie der Freiheit. Monograph Collection (Matt - Pseudo).
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  3.  8
    Günter Figal (2015). The Universality of Technology and the Independence of Things. Research in Phenomenology 45 (3):358-368.
    _ Source: _Volume 45, Issue 3, pp 358 - 368 In the 1949 _Bremen Lectures_, Martin Heidegger characterizes the essence of technology as a universal, or total, condition of modern existence. This makes it appear as though nothing can exist in the world independent of the technological. The fact that technology attempts to do away with distance, however, means that technology’s very workings presuppose the existence of distance and nearness that oppose it. Things, insofar as they are, according to Heidegger, (...)
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  4. Günter Figal (2011). Internationales Jahrbuch für Hermeneutik. Band 10 (Steffen Kluck). Philosophischer Literaturanzeiger 64 (3):273.
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  5.  39
    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 idea that all understanding is "self-understanding" and work out the dependence of understanding on the other, on the "hermeneutic object" of understanding. But a "hermeneutic object" is not a "mere object" . On the (...)
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  6.  5
    Günter Figal (1997). For a Philosophy of Freedom and Strife: Politics, Aesthetics, Metaphysics. State University of New York Press.
    This first book-length work of the prominent German philosopher Gunter Figal to appear in English offers a radical defense of metaphysical philosophy in the era of postmodern thought.
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  7.  17
    Günter Figal (2005). Language Between Voice and Writing. Epoché: A Journal for the History of Philosophy 9 (2):335-344.
    This paper is concerned with the relationship between philosophy and rhetoric. It argues that philosophical claims are bound to language, and yet philosophy’sclaim to objective clarity is meaningless if language is radically perspectival. The paper attempts to show the limitations and possibilities that Platonic dialectics and Derridean deconstruction share in their respective approaches to the analysis of language and the relationship between speech and writing. The paper concludes that language is ambiguous, neither reducible to the relativism of sophistry nor to (...)
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  8.  6
    Günter Figal (2015). Zum Anfassen: Phänomenologische Überlegungen im Anschluss an Georg Simmel. Zeitschrift für Kulturphilosophie 2015 (1-2):11-22.
    Starting from the observation that there are two different kinds of experiencing a thing – grasping and using it or keeping distance and contemplating it – this essay inquires into the enablement of this difference in experience. Referring to Georg Simmel's essay »Der Henkel« the special character of the handle of a vessel is examined in order to clarify the nature of the difference between things to grasp and things to contemplate. The argument is that this difference in experiencing a (...)
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  9.  15
    Günter Figal (2000). In Praise of Illuminated Particularity. Studies in Practical Philosophy 2 (1):14-21.
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  10.  6
    Günter Figal (2002). The Doing of the Thing Itself: Gadamer's Hermeneutic Ontology of Language. In Robert J. Dostal (ed.), The Cambridge Companion to Gadamer. Cambridge University Press 102--125.
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  11.  6
    Günter Figal (1997). Sens d'effectuation et facticité. Laval Théologique et Philosophique 53 (1):59-67.
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  12.  13
    Günter Figal (2014). Is There Any Truth in Art? Epoché: A Journal for the History of Philosophy 18 (2):551-561.
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  13. Gunter Figal (2011). Hermeneutics as Phenomenology. Journal of the British Society for Phenomenology 40 (3):255-262.
     
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  14.  21
    Günter Figal (2003). Image and Word. Epoché: A Journal for the History of Philosophy 7 (2):251-259.
    The Symposium is one of Plato’s most literary and poetic dialogues. How might one reconcile this evidence of Plato’s predilection for poetry in light of his severe critique of poetry in the Republic? Though his critique is modified and refined in other dialogues, the power of his critique is nowhere significantly undermined. I argue in this paper that Plato’s poetic writing is not inconsistent with his critique, and that in fact there is an affinity between his practice of poetry and (...)
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  15.  21
    Günter Figal (1983). Selbsterhaltung und Selbstverzicht. Zur Kritik der neuzeitlichen Subjektivität bei Max Horkheimer und Walter Benjamin. Zeitschrift für Philosophische Forschung 37 (2):161 - 179.
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  16.  24
    Günter Figal (2010). At the Limit A Commentary on John Sallis, Transfigurements. Research in Phenomenology 40 (1):97-103.
  17. Günter Figal (1994). Für Eine Philosophie von Freiheit Und Streit Politik, Ästhetik, Metaphysik. Monograph Collection (Matt - Pseudo).
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  18.  29
    Günter Figal (2000). The Region of Being in Word and Concept. Continental Philosophy Review 33 (3):301-308.
  19. Günter Figal (1992). Heidegger Zur Einführung.
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  20. Günter Figal (2011). Internationales Jahrbuch für Hermeneutik 2011. Schwerpunkt: 50 Jahre Wahrheit und Methode. Internationales Jahrbuch für Hermeneutik 10:1-284.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  21.  20
    Günter Figal (2009). Spatial Thinking. Research in Phenomenology 39 (3):333-343.
    This paper is an attempt to solve a key problem of phenomenology. The problem is given with the double role of the revealing capacity for which phenomena are present. On the one hand, this capacity must be prior to all phenomena, because it allows phenomena to show themselves and thus to be what they essentially are. On the other hand, the revealing capacity must be situated in the midst of phenomena; it must belong to the phenomenal world in order to (...)
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  22. Günter Figal (2000). Aesthetically Limited Reason: On Nietzsche's the Birth of Tragedy. In Miguel de Beistegui & Simon Sparks (eds.), Philosophy and Tragedy. Routledge 139--51.
     
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  23. Günter Figal (2006). Internationales Jahrbuch für Hermeneutik 2006. Schwerpunkt: Hermeneutik der Religion. Internationales Jahrbuch für Hermeneutik 5:1-392.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  24.  7
    Günter Figal (2006). Hermeneutik und phänomenologie. Tijdschrift Voor Filosofie 68 (4):763 - 778.
    Hermeneutical philosophy as developed by Heidegger and Gadamer is not compatible with the classical phenomenological programme elaborated by Husserl. The hermeneutical stress on historicity as a necessary condition for understanding is unfamiliar to Husserl's strictly theoretical approach. However, this does not mean that a hermeneutical philosophy as such cannot be conceived in a phenomenological sense. Whether or not hermeneutical philosophy is phenomenological depends on the paradigm chosen for hermeneutical explanation. A hermeneutics referring to the interpretation of texts may elucidate constitutional (...)
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  25.  7
    Günter Figal (2003). Image and Truth: On Plato's Symposium. Prolegomena 2 (2):157-166.
    The Symposium is one of Plato’s most literary and poetic dialogues. How might one reconcile this evidence of Plato’s predilection for poetry in light of his severe critique of poetry in the Republic? Though his critique is modified and refined in other dialogues, the power of his critique is nowhere significantly undermined. I argue in this paper that Plato’s poetic writing is not inconsistent with his critique, and that in fact there is an affinity between his practice of poetry and (...)
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  26.  4
    Günter Figal (2014). Is There Any Truth in Art?: Aesthetical Considerations. Epoché: A Journal for the History of Philosophy 18 (2):551-561.
    This paper discusses the question if there is any truth in art. Initially it poses the question whether artworks are just mere appearances or whether they have a special truth. In critical reflection on Heidegger’s conception of art as the “setting-itself-to-work of truth” this question is then elaborated and answered: The appearance character of artworks cannot be conceived as truth. What true artworks show, namely mere possibilities, is beyond truth, because it does not belong to the real world. Artworks are (...)
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  27.  21
    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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  28.  12
    Günter Figal (1995). On Freedom. Graduate Faculty Philosophy Journal 18 (2):159-173.
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  29.  11
    Günter Figal (1982). Recht und Moral als Handlungsspielräume. Zeitschrift für Philosophische Forschung 36 (3):361 - 377.
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  30.  11
    Günter Figal (2007). Modelle und Intensitätsgrade. Zur Phänomenologie der Begriffsbildung und zur Begriffsbildung der Phänomenologie. Deutsche Zeitschrift für Philosophie 55 (5):669-677.
    Der Aufsatz ist eine phänomenologische Untersuchung der Begriffsbildung. Die Allgemeinheit und Abstraktionsleistung von Begriffen werden über zwei ihrer Wesensmomente verständlich gemacht: Begriffe werden an Modellen entwickelt: m Verhältnis zu ihrer Sache erfordert die Begriffsbildung einen bestimmten Grad der Intensität. Das Ergebnis der Untersuchung dient als Ausgangspunkt dafür, den Status phänomenologischer Begriffe selbst zu verstehen. In diesem Zusammenhang wird vor allem der Darstellungscharakter dieser Begriffe betont.
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  31.  3
    Gunter Figal (2008). Colloquium 5: Plato’s Anti-Hedonism. Proceedings of the Boston Area Colloquium of Ancient Philosophy 23 (1):187-204.
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  32.  4
    Günter Figal (2010). Nietzsche und Heidegger über Kunst. Nietzsche-Studien 39 (1):233-243.
    Der Beitrag handelt von den Bezügen zwischen Philosophie, Kunst und Leben bei Nietzsche und Heidegger: Kunst und das emphatische Verständnis des Künstlers sind bei beiden 'Modelle' für die Philosophie. Im Vergleich mit Nietzsches Wagner-Deutung zeigt sich, dass Heideggers Hölderlin-Verständnis ganz in der Macht der Wirkungsgeschicht Nietzsches steht. Dennoch bringt er in seiner "Auseinandersetzung" mit Nietzsche disen dadurch auf Abstand, dass er die Absage an die Philosophie noch als eine philosophische Aussage versteht, als "Willen zur Macht". Über das Kunstverständnis Heideggers und (...)
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  33.  4
    Günter Figal (2003). Das Bild und die Wahrheit: Zu Platons Symposion. Prolegomena 2 (2):157-166.
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  34. Günter Figal (2012). Internationales Jahrbuch für Hermeneutik 2012. Schwerpunkt: Hermeneutik (in) der Antike. Internationales Jahrbuch für Hermeneutik 11:1-277.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  35.  4
    Günter Figal (2008). Colloquium 7: On Names and Concepts: Mythical and Logical Thinking in Plato’s Symposium. Proceedings of the Boston Area Colloquium of Ancient Philosophy 23 (1):187-204.
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  36.  2
    Günter Figal (2014). Response to Steven G. Crowell and Daniel O. Dahlstrom. Research in Phenomenology 44 (1):135-141.
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  37.  4
    Günter Figal (2000). Ermeneutica come filosofia della mediazione. Iride: Filosofia e Discussione Pubblica 13 (2):305-312.
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  38.  2
    Günter Figal (2003). Fremdheit und Feindschaft: Erörterungen zur Grenze des Ethischen. In Dagmar Mensink & Burkhard Liebsch (eds.), Gewalt Verstehen. Akademie Verlag 265-286.
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  39.  3
    Günter Figal (2008). Nietzsches dionysos. Nietzsche-Studien 37 (1):51-61.
    "Dionysos" ist in Nietzsches Spätwerk das "Gegenwort" zum "Willen zur Macht". Anders als der philosophische Begriff des Dionysischen in der Geburt der Tragödie bündelt der Name "Dionysos" die Erfahrungen des Ewigen im menschlichen Leben. Dieses entdeckt Nietzsche in den Möglichkeiten, sich zum Gedanken der "ewigen Wiederkehr" zu verhalten. Diesem Gedanken vernag weder Gleichgültigkeit noch das Festhalten an einer moralischen Instanz, sondern allein die religiöse, aber nicht mehr christliche Erfahrung des "ungeheuren Augenblicks" grecht zu werden. Eine solche Erfahrung des Göttlichen lässt (...)
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  40.  3
    Günter Figal (2005). ""Sul" non identico". A proposito della dialettica di Adorno. Iride: Filosofia e Discussione Pubblica 18 (1):129-138.
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  41. Günter Figal (2002). Internationales Jahrbuch für Hermeneutik 2002. Schwerpunkt: Sprache. Internationales Jahrbuch für Hermeneutik 1:1-339.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  42.  1
    Günter Figal (1982). Die doppelte Geschichte. Das Verhältnis Walter Benjamins zu Søren Kierkegaard. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 24 (1-3):295-310.
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  43. Günter Figal (2008). Heidegger y la Fenomenología. In Félix Duque (ed.), Heidegger: Sendas Que Vienen. Círculo de Bellas Artes 205--226.
     
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  44.  2
    Günter Figal (2000). Nietzsches philosophie der interpretation. Nietzsche-Studien 29 (1):1-11.
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  45.  2
    Günter Figal (2013). To the Margins. On the Spatiality of Klee's Art. Research in Phenomenology 43 (3):366-373.
    With reference mainly to Paul Klee’s Ad marginem from 1930 , this article focuses on space—namely, on the question of how space can be made visible as such. Having figures, lines, and the background establishing an intense interplay of transparency, Klee’s work refrains from displaying the mere spatiality of objects. It is this interplay of transparent figures entangled with their background that are withdrawing but not disappearing that creates an empty space that is as such limited and unoccupied. Compared to (...)
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  46. Günter Figal (2005). Internationales Jahrbuch für Hermeneutik 2005. Schwerpunkt: Platon und die Hermeneutik. Internationales Jahrbuch für Hermeneutik 4:1-370.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  47.  1
    Günter Figal (2002). Die Wahrheit Und Die Schöne Täuschung: Zum Verhältnis von Dichtung Und Philosophie Im Platonischen Denken. Philosophisches Jahrbuch 107:301-315.
    Plato's cntique of poetry in the Republic aims at elucidating the relationship between poetry and philosophy to show the possibility of philosophical thinking. Both philosophy and poetry represent two own ways of experience depending on each other. While poetry is characterized as deceptive, philo- sophy proves herself as experience of tmth with an offspnng in her strife with poetry's untmth, since the latter is unable to express the difference fundamental to her st~cture as mimesis or representation: the difference between the (...)
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  48. Günter Figal (2004). Internationales Jahrbuch für Hermeneutik 2004. Schwerpunkt: Kunst-Verstehen. Internationales Jahrbuch für Hermeneutik 3:1-281.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  49. Günter Figal (2010). Über die Schönheit der modernen Kunst. Internationales Jahrbuch für Hermeneutik.
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  50. Günter Figal (2008). Bild und Zeit. Internationales Jahrbuch für Hermeneutik.
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