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  1. Günter Figal (unknown). Übersetzungsverhältnisse: Vom rechten umgang mit dem fremden im eigenen. Existentia 6 (1-4):151-156.
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  2. Günter Figal (unknown). Fordításviszonyok: Az idegennel való helyes bánásmód a sajátunkban. Existentia 6 (1-4):157-162.
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  3. Günter Figal (unknown). Kant in filozofska hermenevtika Kant and Philosophical Hermeneutics. Phainomena 53.
    Interpretacija je pogojena s tistim, kar potrebuje interpretacijo. V tej pogojenosti mu pripada, kar pomeni: obstaja le z njegovim vznikom. Izvornost deli s tistim, kar potrebuje interpretacijo in v tem je kot umetnost kakor narava: posredovanje izvornega in izvorno posredovanje v enem. Iz tega križanja govori hermenevtična svoboda. S Kantom jo je v njenem bistvu moč dojeti bolje kot brez njega – toda le, če Kantu sledimo tam, kjer stopi preko nehermenevtičnih določitev svoje filozofije.The interpretation in conditioned by what is (...)
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  4. Günter Figal (forthcoming). Is There Any Truth in Art? In Advance. Epoché: A Journal for the History of Philosophy.
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  5. Günter Figal (2014). Gestalt und Gestaltwandel. Morphologie bei Jünger und Goethe. In Jonas Maatsch (ed.), Morphologie Und Moderne: Goethes >Anschauliches Denken< in den Geistes- Und Kulturwissenschaften Seit 1800. De Gruyter 233-244.
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  6. 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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  7. Gunter Figal (2014). Phenomenological Realism: Programmatic Considerations. Meta:15-20.
    Realism is a term that can be understood only by contrasting it with an opposite term, such as idealism or representationalism. But representationalism has indeed to presuppose something that is represented,in order for the representation to be possible at all. This does not mean,however, to fall prey to a naïve realism: our grasp on reality is always determined by our own way of accessing it. A realism which can take hold of this presupposition is to be called phenomenological realism. In (...)
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  8. Günter Figal (2014). Response to Steven G. Crowell and Daniel O. Dahlstrom. Research in Phenomenology 44 (1):135-141.
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  9. 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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  10. Gunter Figal (2012). Hermeneutical Phenomenology. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press
     
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  11. 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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  12. Günter Figal (2012). Pictorial Spaces: The Art of Paul Klee. In Paul Klee (ed.), Paul Klee: Philosophical Vision, From Nature to Art. Mcmullen Museum of Art, Boston College
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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. Günter Figal, Hans-Georg Gadamer 2.A.: Wahrheit Und Methode.
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  15. Günter Figal (2011). Hermeneutische Wahrheit: Gadamers Frage und ihre phänomenologische Antwort. Internationales Jahrbuch für Hermeneutik.
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  16. 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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  17. Günter Figal (2011). Internationales Jahrbuch für Hermeneutik. Band 10 (Steffen Kluck). Philosophischer Literaturanzeiger 64 (3):273.
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  18. Günter Figal (2010). At the Limit A Commentary on John Sallis, Transfigurements. Research in Phenomenology 40 (1):97-103.
  19. Günter Figal (2010). Über die Schönheit der modernen Kunst. Internationales Jahrbuch für Hermeneutik.
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  20. Gunter Figal (2010). Die phanomenologisch-hermeneutische Moglichkeit der Philosophie. Allgemeine Zeitschrift für Philosophie 35 (3):291-302.
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  21. Günter Figal (2010). Internationales Jahrbuch für Hermeneutik 2010. Schwerpunkte: Hermeneutik und Phänomenologie/Schöne Kunst. Internationales Jahrbuch für Hermeneutik 9:1-356.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  22. 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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  23. Günter Figal (2010). Objectivity: The Hermeneutical and Philosophy. State University of New York Press.
    With this book, Figal presses this tradition of philosophical hermeneutics in new directions.
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  24. Günter Figal (2010). Trusting in Persons and Things. In Arne Grøn & Claudia Welz (eds.), Trust, Sociality, Selfhood. Mohr Siebeck
     
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  25. Günter Figal (2009). Introduction. In Günter Figal & Jerome Veith (eds.), The Heidegger Reader. Indiana University Press
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  26. Günter Figal (2009). Internationales Jahrbuch für Hermeneutik 2009. Schwerpunkte: Wort und Schrift. Internationales Jahrbuch für Hermeneutik 8:1-319.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  27. 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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  28. Günter Figal & Jerome Veith (eds.) (2009). The Heidegger Reader. Indiana University Press.
     
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  29. Günter Figal (2008). Bild und Zeit. Internationales Jahrbuch für Hermeneutik.
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  30. 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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  31. 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. Gunter Figal (2008). Gegenstandlichkeit (Jakub apek). Philosophischer Literaturanzeiger 61 (1):61.
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  33. 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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  34. Günter Figal (2008). Internationales Jahrbuch für Hermeneutik 2008. Schwerpunkte: Hermeneutik der Geschichte / Hermeneutik der Kunst. Internationales Jahrbuch für Hermeneutik 7:1-367.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  35. 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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  36. Günter Figal (2007). Gadamer als Phänomenologe. Phänomenologische Forschungen.
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  37. Günter Figal (ed.) (2007). Hans-Georg Gadamer, Wahrheit Und Methode. Akademie Verlag.
    In seinem 1960 erschienenen Hauptwerk "Wahrheit und Methode" nimmt Gadamer die bis in die Antike zuruckreichende hermeneutische Tradition auf, um vor allem im Anschluss an Hegel und Heidegger eine philosophische Hermeneutik zu begrunden.
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  38. Günter Figal (2007). Internationales Jahrbuch für Hermeneutik 2007. Schwerpunkt: Hermeneutik der Literatur. Internationales Jahrbuch für Hermeneutik 6:1-324.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  39. 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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  40. 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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  41. 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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  42. Günter Figal (2006). John Sallis und die Phänomenologie des Bildsinns. Internationales Jahrbuch für Hermeneutik.
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  43. 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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  44. 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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  45. Günter Figal (2005). Sul" non identico". A proposito della dialettica di Adorno. Iride 18 (1):129-138.
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  46. 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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  47. 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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  48. 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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  49. Günter Figal (2003). Das Bild und die Wahrheit: Zu Platons Symposion. Prolegomena 2 (2):157-166.
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  50. Günter Figal (2003). Das Bild und die Wahrheit: Zu Platons Symposion: Image and Truth: On Plato’s Symposium. Prolegomena 2 (2):157-166.
    The article explores the relation of Plato’s criticism of poetry in Politeia to a seemingly unusual fact that one of his most important dialogues the Symposium is essentially a poetic work, and not a philosophical one. The analysis and the interpretation of the dialogue’s content show that philosophy is concealed in it, that is, presented in its absence. Socratic dialogue-dialectical mode of argumentation constitutes only a transitory episode in the totality of the work, whereas the rest of the content is (...)
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