Search results for 'Hans-Georg Erney' (try it on Scholar)

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  1.  6
    James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.
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  2.  10
    Hans-Georg Erney (2010). Wilderness Into Civilized Shapes. Environmental Philosophy 7 (2):186-188.
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  3. Hans Georg Gadamer, J. E. Malpas, Ulrich von Arnswald & Jens Kertscher (2002). Gadamer's Century Essays in Honor of Hans-Georg Gadamer. Monograph Collection (Matt - Pseudo).
     
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  4. Hans Georg Gadamer, Dieter Misgeld & Graeme Nicholson (1992). Hans-Georg Gadamer on Education, Poetry, and History Applied Hermeneutics. Monograph Collection (Matt - Pseudo).
     
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  5.  10
    Lorraine Code (ed.) (2003). Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press.
    Fifteen essays examine the work of German philosopher Hans Georg Gadamer to provide feminist interpretations of his views on science, language, history, ...
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  6. István M. Fehér & Hans Georg Gadamer (2003). Kunst, Hermeneutik, Philosophie Das Denken Hans-Georg Gadamers Im Zusammenhang des 20. Jahrhunderts. Monograph Collection (Matt - Pseudo).
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  7. Robert R. Sullivan (1990). Political Hermeneutics: The Early Thinking of Hans-Georg Gadamer. Penn State University Press.
    A distinct logic to Gadamer's early writings makes them more than mere precursors to the mature thought that appeared in _Truth and Method_. They contain their own, new and different, "philosophical hermeneutics" and are worth reading with a fresh eye. The young Gadamer began his publication career by arguing that Plato's ethical writings did not "express" doctrine but rather depended upon the "play" of language among speakers in an ethical discourse community. This was the key idea of _Plato's Dialectical Ethics_, (...)
     
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  8. Lewis Edwin Hahn (1998). The Philosophy of Hans-Georg Gadamer. Tijdschrift Voor Filosofie 60 (2):413-414.
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  9. Dieter Henrich (1960). Die Gegenwart der Griechen Im Neueren Denken Festschrift Fur Hans Georg Gadamer Zum 60. Geburtstag. Mohr.
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  10. François Renaud (1999). Die Resokratisierung Platons Die Platonische Hermeneutik Hans-Georg Gadamers.
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  11.  6
    Kathleen Wright (ed.) (1990). Festivals of Interpretation: Essays on Hans-Georg Gadamer's Work. State University of New York Press.
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  12.  45
    Cody Franchetti (2013). Anticipations of Hans Georg Gadamer’s Epistemology of History in Benedetto Croce’s Philosophy of History. Open Journal of Philosophy 3 (2):273-277.
    In Truth and Method Hans Georg Gadamer revealed hermeneutics as one of the foundational epistemological elements of history, in contrast to scientific method, which, with empiricism, constitutes natural sciences’ epistemology. This important step solved a number of long-standing arguments over the ontology of history, which had become increasingly bitter in the twentieth century. But perhaps Gadamer’s most important contribution was that he annulled history’s supposed inferiority to the natural sciences by showing that the knowledge it offers, though different in nature (...)
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  13.  14
    Andrzej Wiercinski (2009). Hans-Georg Gadamer (1900-2002). Analecta Hermeneutica 1 (1):356-358.
    Hans-Georg Gadamer [Obituary]February 11, 1900–March 13, 2002With a profound sense of loss, we bid adieu to Professor Hans-Georg Gadamer, founding father of contemporary hermeneutics, interpreter par excellence, and honorary member of the International Institute for Hermeneutics.
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  14.  49
    Luiz Rohden (2000). "Ser Que Pode Ser Compreendido É Linguagem": A Ontologia Hermenêutica de Hans-Georg Gadamer. Revista Portuguesa de Filosofia 56 (3/4):543 - 557.
    Este artigo constitui uma reflexão acerca desta central e controversa afirmação contida na terceira parte de Verdade e Método segundo a qual "ser que pode ser compreendido é linguagem". Depois de apresentar uma tríplice leitura dessa mesma afirmação, concretamente na sua dimensão platónica, kantiana, e hegeliana, o artigo procura sobretudo desenvolver uma leitura ontológica da mesma. É assim que, partindo dessa tríplice leitura, o presente trabalho intenta justificar e fundamentar a Ontologia hermenêutica de Gadamer, a qual considera ser, para além (...)
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  15.  8
    H. L. Fouché (2002). Opmerkings Oor Hans-Georg Gadamer Se Begrip van Die “Wirkungsgeschichte” (Reflections on Hans-Georg Gadamer's “Wirkungsgeschichte”). South African Journal of Philosophy 21 (4):274-290.
    Hans-Georg Gadamer's contribution to hermeneutics can be summarized in a nut shell in his thesis that there is a “wirkungsgeschichtliche” dimension in all understanding. In this article I make four remarks on the meaning of this concept. Firstly: the universal claim of Gadamer does not claim to describe the totality of understanding, but only an essential and forgotten dimension. Secondly: there are three ascending perspectives on art, tradition and speaking that constitute together the Wirkungsgeschichte. Every one of them demonstrates (...)
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  16. Gabriela Miranda Zabeu (2012). Fusão de Horizontes: Traços fundamentais da ontologia de Hans-Georg Gadamer. Revista Inquietude 3 (2):56-75.
    O espanto causado pelo “simples” existir guina agora rumo à compreensão e não mais ao conhecimento, conceito carregado pela tradição filosófica que parece não mais responder às questões de nossa época. A busca por este novo tipo de saber nada mais é do que a ânsia por lidarmos com nossas questões próprias no cotidiano, sendo no mundo com outros. Assim, a filosofia de Hans-Georg Gadamer se desenvolve em suas bases hermeneutas e fenomenológicas, buscando a compreensão de uma ontologia que (...)
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  17.  48
    Flemming Lebech (2006). The Concept of the Subject in the Philosophical Hermeneutics of Hans-Georg Gadamer. International Journal of Philosophical Studies 14 (2):221 – 236.
    Certain critics, e.g. Manfred Frank and Hans-Herbert Kögler, claim that Hans-Georg Gadamer's philosophical hermeneutics reduces the individual subject to a mere instrument of history and tradition, the latter reproducing themselves through the subject. However, Gadamer also emphasizes the active role of the subject in shaping and creating history and tradition. In this article I argue that the critics mistakenly emphasize a one-sided conception of history. By incorporating both active and passive aspects of the subject, Gadamer's philosophical hermeneutics provides the (...)
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  18.  13
    Andrzej Wiercinski (2009). Hans-Georg Gadamer and the Truth of Hermeneutic Experience. Analecta Hermeneutica 1 (1):3-14.
    Hans-Georg Gadamer’s hermeneutics contributes in an essential way to the understanding that truth cannot be adequately explained by scientific method. Hermeneutics then is not a method of interpretation, but is an investigation into the nature of understanding, which transcends the concept of method.
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  19.  11
    Anton A. Van Niekerk (2002). Hermeneutics and Historical Consciousness: An Appraisal of the Contribution of Hans-Georg Gadamer. South African Journal of Philosophy 21 (4):228-241.
    In this introductory article to the volume of the South African Journal of Philosophy in tribute of Hans- Georg Gadamer, the author, first, makes a few remarks about the nature of hermeneutics and Gadamer's views on the universality of the hermeneutical experience. This universality is, in particular, explained from the perspective of the “linguistic turn” in Gadamer's thought. Secondly, there is a brief discussion of certain particular aspects of Gadamer's contribution. Aspects of that contribution that are emphasized are: Gadamer's reevaluation (...)
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  20.  20
    Carmen Segura Peraita (2007). Rehabilitación de la razón práctica (La contribución de Hans-Georg Gadamer a la filosofía actual). The Proceedings of the Twenty-First World Congress of Philosophy 11:79-83.
    Las criticas a la filosofia moderna, vertidas desde el pensamiento actual, son sobradamente conocidas. Algunas de ellas han querido hacer realidad un proyecto de destrucciön radical. Ahora bien, tal destrucciön solo resultarä verdaderamente eficaz si, como de hecho estä sucediendo, va seguida de propuestas alternativas que se atengan de manera mäs adecuada a la realidad humana y a la estricta tarea de la filosofia. En esta Hnea de contribucion positiva se encuentra, a mi juicio, la particular aportaciön de la hermeneutica (...)
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  21.  9
    Anton A. Van Niekerk (2002). Hans-Georg Gadamer 1900-2002: A Tribute From South Africa. South African Journal of Philosophy 21 (4):219-222.
    Three things occur in this introductory article to a volume of the South African Journal of Philosophy in tribute of Hans- Georg Gadamer who died on March 14, 2002, at the age of 102. First, some historical details of Gadamer's life are provided. Second, the nine articles in the volume are briefly introduced. The authors are Denis Schmidt (the only non- South African), Anton van Niekerk, Bert Olivier, Andrea Hurst, Leon Fouché, Danie Strauss, Pieter Duvenage, Nirmala Pillay and Gerald Pillay. (...)
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  22.  12
    Dany Rodier (2012). L’Herméneutique Théologique de Hans-Georg Gadamer : Une Dérogation À Son Herméneutique Philosophique? Laval Théologique et Philosophique 68 (3):639.
    Dany Rodier | : Cet article propose une analyse détaillée des considérations de Hans-Georg Gadamer sur l’herméneutique théologique proprement dite. Pensée dans et pour la foi chrétienne, la conception de l’herméneutique théologique qu’il met en avant se veut essentiellement une herméneutique du texte biblique. Les réflexions de Gadamer sur ce thème nous conduisent cependant tout droit dans sa théorie de la littérature. La question directrice devient celle de la nature du texte religieux (entendons : du texte biblique, reçu en (...)
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  23.  22
    Vittorio Lingiardi & Agnese Grieco (1999). Hermeneutics and the Philosophy of Medicine: Hans-Georg Gadamer'splatonic Metaphor. Theoretical Medicine and Bioethics 20 (5):413-422.
    Taking as our starting point Plato'smetaphor of the doctor as philosopher we reflect on some aspects of the epistemological status of medicine. The framework to this paper is the hermeneutics of Hans-Georg Gadamer which shows the paradoxical nature of Western medicine in choosing the body-object as its investigative starting point, while in actual fact dealing with subjects. Gadamer proposes a model of medicine as the art of understanding and dialogue, which is capable of bringing together its various constituent parts, (...)
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  24.  5
    Fernando Bayón Martín (2001). La Herencia de Hegel En la Hermenéutica de la Historia de Hans-Georg Gadamer. Utopía y Praxis Latinoamericana 6 (15):44-67.
    This article analises the philosophical principles of the interpretation made by Hans-Georg Gadamer about the phenomenon called “historic-comprehension”. In order to this objective,it is proposed a critical dialogue between the gadamerian hermeneutic and Hegel´s philosophy. First, the author ..
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  25.  1
    Anniina Leiviskä (2015). The Relevance of Hans‐Georg Gadamer's Concept of Tradition to the Philosophy of Education. Educational Theory 65 (5):581-600.
    In this article, Anniina Leiviskä argues that the educational relevance of Hans-Georg Gadamer's concept of tradition has remained unacknowledged because of the conservatism that has been associated with Gadamer's hermeneutics, particularly his notion of tradition. Therefore, Leiviskä seeks to reveal the reflective, nonconservative nature of Gadamer's concept of tradition in order to illuminate its significance with respect to the philosophy of education. Utilizing Gadamer's reinterpretation of the Aristotelian notion of phronesis, she outlines a concept of situated rationality that rests (...)
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  26. Dieter Misgeld, Graeme Nicholson, Lawrence K. Schmidt & MoniKa Reuss (eds.) (1992). Hans-Georg Gadamer on Education, Poetry, and History: Applied Hermeneutics. State University of New York Press.
    In these essays, appearing for the first time in English, Gadamer addresses practical questions about recent politics in Europe, about education and university reform, and about the role of poetry in the modern world. This book also includes a series of interviews that the editors conducted in 1986. Gadamer elaborates on his experiences in education and politics, touching on the collapse of the Weimar Republic, the early Frankfurt School, Heidegger and the Nazis, university life in East Germany, and the prospects (...)
     
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  27.  4
    Edmund Neill (2013). Michael Oakeshott and Hans-Georg Gadamer on Practices, Social Science, and Modernity. History of European Ideas 40 (3):1-31.
    This article compares Michael Oakeshott and Hans-Georg Gadamer, in particular examining the different ways they conceptualise human practices and the relationship between theory and practice. First, I highlight where the two agree. Both are sceptical of causal explanations of human behaviour, and instead advocate understanding human conduct intersubjectively, using Aristotle's concept of ‘practical wisdom’. Second, however, I also highlight important areas of disagreement. Oakeshott maintains that non-philosophical but non-practical theoretical disciplines are possible; by contrast, Gadamer stresses the intrinsically practical (...)
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  28. Victor García (2012). Comprensión y belleza: Los paralelismos entre la experiencia hermenéutica y la experiencia estética, según Hans-Georg Gadamer. Apuntes Filosóficos 21 (40).
    La experiencia hermenéutica, para Gadamer, posee tres momentos fundamentales en los que se reúnen el componente empírico, histórico y el lingüístico. El objetivo general de este escrito es ver cómo se da este fenómeno en el caso de la experiencia estética. Para ello, en una primera parte, desarrollaremos el modelo del encuentro con otro que se comporta como un tú, es decir, que interpela e interroga, con lo que expondremos un aspecto esencial del carácter lingüístico de toda experiencia. En una (...)
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  29.  3
    V. Monteagudo (2013). "Mundo de la vida" en la filosofía hermenéutica de Hans-Georg Gadamer. Areté. Revista de Filosofía 13 (1):37-57.
    This paper examines the presence of the Husserlian operative concept of the "lifeworld"in Hans-Georg Gadamer's hermeneutic philosophy. It is suggested that, regardless of Gadamer·s criticisms to the method and the foundational project of phenomenology, it is possible to highlight in his interpretation of Husserl's work relevant shared aspects for the clarification of his own position. These are concerned with the struggle against objectivism and its alienating effects against cultural and social praxis, as well as the rehabilitation of a pre-reflective (...)
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  30.  1
    Roberto Roque Lauxen (2011). Interfaces E distanciamentos entre a hermenêutica de Hans-Georg Gadamer E Paul Ricoeur. Philósophos - Revista de Filosofia 17 (1):127-158.
    This paper presents the interface of two major representatives of contemporary hermeneutics, Hans-Georg Gadamer and Paul Ricoeur. Without intending to reconstruct the genesis of the theoretical positions in litigation, analyzes different aspects of it pointing to similarities and differences. After a brief introduction (first part), develops, in the second part, of more analytical form, the crossing of the positions of the interlocutors in seven main topics. The third part takes a moment of distancing itself from the hermeneutic tradition of (...)
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  31. Lorraine Code (ed.) (2002). Feminist Interpretations of Hans-Georg Gadamer. Penn State University Press.
    Images of and references to women are so rare in the vast corpus of his published work that there seems to be no "woman question" for Hans-Georg Gadamer. Yet the authors of the fifteen essays included in this volume show that it is possible to read past Gadamer's silences about women and other Others to find rich resources for feminist theory and practice in his views of science, language, history, knowledge, medicine, and literature. While the essayists find much of (...)
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  32.  4
    Jessica Frazier (2009). Reality, Religion, and Passion: Indian and Western Approaches in Hans-Georg Gadamer and Rupa Gosvami. Lexington Books.
    Radical doubt about the truths that govern life has posed a problem for thinkers in many different cultures and periods. This study uncovers the solutions offered by a postmodern Western thinker, Hans-Georg Gadamer, and an early modern Indian thinker, Rupa Gosvami, each of whom offers a renewed postskeptical vision of a revitalized life that is firmly rooted in the transcendental truths of reality.
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  33. Jessica Frazier (2008). Reality, Religion, and Passion: Indian and Western Approaches in Hans-Georg Gadamer and Rupa Gosvami. Lexington Books.
    Radical doubt about the truths that govern life has posed a problem for thinkers in many different cultures and periods. This study uncovers the solutions offered by a postmodern Western thinker, Hans-Georg Gadamer, and an early modern Indian thinker, Rupa Gosvami, each of whom offers a renewed postskeptical vision of a revitalized life that is firmly rooted in the transcendental truths of reality.
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  34. Hans-Georg Gadamer (2006). A Century of Philosophy: Hans-Georg Gadamer in Conversation with Riccardo Dottori. Human Studies 29 (1):123-127.
     
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  35. Hans-Georg Gadamer (1998). 14 The Hermeneutic Circle Hans Georg Gadamer. In Alcoff Linda (ed.), Epistemology: The Big Questions. Blackwell 232.
     
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  36. Christiane Gehron, Jonathan Rée & Hans-Georg Gadamer (1995). Interview: Hans-Georg Gadamer: 'Without Poets There is No Philosophy'. Radical Philosophy 69.
     
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  37. Madeleine Kasten, Herman Paul & Rico Sneller (eds.) (2013). Hermeneutics and the Humanities: Dialogues with Hans-Georg Gadamer. Amsterdam University Press.
    Published in 1960, Hans-Georg Gadamer’s _Truth and Method_ is one of the most influential books on interpretation to have appeared in the past half century. Scholars across the humanities have applied, discussed, and criticized its insights. This volume aims to continue this conversation between hermeneutics and the humanities and tries to map Gadamer’s influence on the humanities, while identifying the possibilities for further interaction between his ideas and contemporary scholarship. This bilingual collection is essential reading for scholars interested in (...)
     
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  38. Dieter Misgeld, Graeme Nicholson, Lawrence Schmidt & Monica Reuss (eds.) (1992). Hans-Georg Gadamer on Education, Poetry, and History: Applied Hermeneutics. State University of New York Press.
    In these essays, appearing for the first time in English, Gadamer addresses practical questions about recent politics in Europe, about education and university reform, and about the role of poetry in the modern world. This book also includes a series of interviews that the editors conducted in 1986. Gadamer elaborates on his experiences in education and politics, touching on the collapse of the Weimar Republic, the early Frankfurt School, Heidegger and the Nazis, university life in East Germany, and the prospects (...)
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  39. Richard Palmer & Carine Lee (2008). What Happens When One Reads a Classic Text? Seven Observations of Hans-Georg Gadamer. Philosophy and Culture 35 (2):145-162.
    Up in the last one in the United States comes to understand the general process: it is linguistics and history, and it requires a priori understanding that In order to understand the current situation before, prior to a full understanding effectiveness and bias as understanding the meaning is from whole to part and from part to whole , in the understanding of the history and heritage hermeneutic circle is always in operation, understanding related to the sight of the fusion eventually (...)
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  40. Gabrielle Dufour-Kowalska, Radegundis Stolze, Antonio Cimino & Mădălina Diaconu (2007). Rolf Kühn, Innere Gewissheit und lebendiges Selbst. Grundzuege der Lebens-phaenomenologie; John Wrae Stanley, Die gebrochene Tradition. Zur Genese der philosophischen Hermeneutik Hans-Georg Gadamers; Gisbert Hoffmann, Heideggers Phaenomenologie. Bewusstsein - Reflexion - Selbst (Ich) und Zeit im Fruehwerk; Dean Komel (Hg.), Kunst und Sein. Beitraege zur Phaenomenologischen aesthetik und Aletheiologie. [REVIEW] Studia Phaenomenologica 7:555-567.
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  41. Gabriel Cercel, Paul Marinescu, Andrei Timotin, Delia Popa, Cristian Ciocan, Victor Popescu, Radu M. Oancea, Paul Balogh, Bogdan Mincă & Roxana Albu (2002). Gabriel Cercel: Hans-Georg Gadamer, Hermeneutische Entwürfe. Vorträge und Aufsätze. Studia Phaenomenologica 2 (1):261-313.
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  42. Jean Grondin (2013). Hans-Georg Gadamer, Paul Ricoeur Correspondance/Briefwechsel 1964-2000. Studia Phaenomenologica 13 (1):51-93.
    We publish here the letters between Gadamer and Ricoeur, as they are found in the Archives of the two philosophers . Starting from February 1964 and ending on October 2000, the thirty-five letters reproduced here cannot give a complete picture of their much richer correspondence and relations, because it seems that neither Ricoeur, nor Gadamer kept all the letters they received from one another. But altogether, they document their common concerns, their mutual respect, even their intellectual solidarity and finally the (...)
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  43.  5
    Maria Jesus Santos (2015). A dialogicidade no pensamento de Paulo Freire E de Hans Georg Gadamer E implicações na cultura escolar brasileira. Cadernos Do Pet Filosofia 5 (10):1-11.
    RESUMO: Este ensaio investiga um conceito que tem origem entre os gregos - o diálogo – e se desloca para o campo educacional brasileiro. O trabalho pedagógico de Paulo Freire e o pensamento do hermeneuta Hans Georges Gadamer constituem nossa base teórica. Deseja-se demonstrar que a dialogicidade é um elemento relevante e emancipatório e interfere na formação dos sujeitos e na construção de saberes de forma significativa. Paulo Freire na obra Pedagogia do oprimido realiza uma análise fenomenológica do cotidiano educacional (...)
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  44. Rolf Kühn, Sebastian Knöpker, Eveline Cioflec, Denisa Butnaru, Ştefan Nicolae, Bence Marosan & Adrian NiŢĂ (2010). Jean Reaidy, Michel Henry, la Passion de Naître : Méditations Phénoménologiques Sur la Naissance (Rolf Kühn); Rolf Kühn, Praxis der Phänomenologie: Einübungen Ins Unvordenkliche (Sebastian Knöpker); Chan-Fai Cheung, Kairos: Phenomenology and Photography (Eveline Cioflec); Hisashi Nasu, Lester Embree, George Psathas, Ilja Srubar (Eds.), Alfred Schutz and His Intellectual Partners (Denisa Butnaru); Martin Endreß, Alfred Schütz; Schutzian Research. A Yearbook of Lifewordly Phenomenology and Qualitative Social Science, Vol. 1/2009 (Stefan Nicolae); Csaba Olay, Hans-Georg Gadamer: Phänomenologie der Ungegenständlichen Zusammenhänge (Bence Marosan); François Jaran, La Métaphysique du Dasein. Heidegger Et la Possibilité de la Métaphysique (Adrian Nita). [REVIEW] Studia Phaenomenologica 10:403-427.
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  45. Otto Pöggeler (2002). Erinnerungen an Hans-Georg Gadamer. Studia Phaenomenologica 2 (1-2):179-197.
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  46.  56
    David Ingram (2003). Jürgen Habermas and Hans-Georg Gadamer. In Robert C. Solomon & David L. Sherman (eds.), The Blackwell Guide to Continental Philosophy. Blackwell Pub. 219--242.
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  47. Jacob Klapwijk (1985). The Universal in Hans-Georg Gadamer's Hermeneutic Philosophy. Philosophia Reformata 50 (2):119-129.
     
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  48.  16
    Bence Marosan (2010). Hans-Georg Gadamer. Studia Phaenomenologica 10:421-425.
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  49.  12
    Franciszek Chmielowski (2002). Hans Georg Gadamer. Estetyka I Krytyka 3 (3):9-12.
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  50.  9
    Marie-Andrée Ricard (1997). GADAMER, Hans-Georg, Années d'apprentissage philosophique. Une rétrospectiveGADAMER, Hans-Georg, Années d'apprentissage philosophique. Une rétrospective. Laval Théologique et Philosophique 53 (1):213-215.
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