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  1. Günter Figal (forthcoming). Is There Any Truth in Art? In Advance. Epoché: A Journal for the History of Philosophy.
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  2. 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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  3. Günter Figal (2014). Response to Steven G. Crowell and Daniel O. Dahlstrom. Research in Phenomenology 44 (1):135-141.
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  4. 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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  5. Gunter Figal (2012). Hermeneutical Phenomenology. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
     
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  6. 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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  7. 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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  8. Gunter Figal (2011). Hermeneutics as Phenomenology. Journal of the British Society for Phenomenology 40 (3):255-262.
     
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  9. 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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  10. Günter Figal (2011). Internationales Jahrbuch für Hermeneutik. Band 10 (Steffen Kluck). Philosophischer Literaturanzeiger 64 (3):273.
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  11. Günter Figal (2010). At the Limit A Commentary on John Sallis, Transfigurements. Research in Phenomenology 40 (1):97-103.
  12. 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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  13. 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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  14. 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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  15. Günter Figal (2010). Trusting in Persons and Things. In Arne Grøn & Claudia Welz (eds.), Trust, Sociality, Selfhood. Mohr Siebeck.
     
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  16. Günter Figal (2009). Introduction. In Günter Figal & Jerome Veith (eds.), The Heidegger Reader. Indiana University Press.
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  17. 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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  18. 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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  19. Günter Figal & Jerome Veith (eds.) (2009). The Heidegger Reader. Indiana University Press.
     
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  20. 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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  21. 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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  22. Gunter Figal (2008). Gegenstandlichkeit (Jakub apek). Philosophischer Literaturanzeiger 61 (1):61.
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  23. 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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  24. 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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  25. 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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  26. 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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  27. 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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  28. 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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  29. 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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  30. 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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  31. 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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  32. 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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  33. Günter Figal (2005). Sul" non identico". A proposito della dialettica di Adorno. Iride 18 (1):129-138.
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  34. 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.
     
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  35. 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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  36. 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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  37. Günter Figal (2003). Das Bild und die Wahrheit: Zu Platons Symposion. Prolegomena 2 (2):157-166.
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  38. 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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  39. 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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  40. Günter Figal (2003). Internationales Jahrbuch für Hermeneutik 2003. Schwerpunkt: Humanismus. Internationales Jahrbuch für Hermeneutik 2:1-368.
    Mohr Siebeck publishing company, Tuebingen, Germany. Academic books since 1801 in the fields of theology, philosophy, law.
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  41. 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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  42. 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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  43. 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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  44. 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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  45. 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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  46. Günter Figal (2000). Ermeneutica come filosofia della mediazione. Iride 13 (2):305-312.
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  47. Günter Figal (2000). In Praise of Illuminated Particularity. Studies in Practical Philosophy 2 (1):14-21.
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  48. Günter Figal (2000). Nietzsches philosophie der interpretation. Nietzsche-Studien 29 (1):1-11.
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  49. Günter Figal (2000). The Region of Being in Word and Concept. Continental Philosophy Review 33 (3):301-308.
  50. Günter Figal (1998). Seinserfahrung und ubersetzung hermeneutische uberlegungen zu Heidegger. Studia Philosophica 57:177-188.
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