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

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  1. James S. Hans (1978). Hans-Georg Gadamer and Hermeneutic Phenomenalogy. Philosophy Today 22 (1):3-19.score: 1460.0
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  2. Hans-Georg Erney (2010). Wilderness Into Civilized Shapes. Environmental Philosophy 7 (2):186-188.score: 870.0
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  3. Julta Georg & Eric R. Kandel (2007). Georg (darmstadt): Eric r. kandel: Psychiatrie, psychoanalyse und die neue biologie des geistes.... Philosophische Rundschau 54 (2):183 - 187.score: 180.0
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  4. 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.score: 168.0
    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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  5. Dany Rodier (2012). L’herméneutique théologique de Hans-Georg Gadamer : une dérogation à son herméneutique philosophique ? Laval Théologique et Philosophique 68 (3):639-669.score: 168.0
    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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  6. Lorraine Code (ed.) (2003). Feminist Interpretations of Hans-Georg Gadamer. Pennsylvania State University Press.score: 168.0
    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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  7. 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.score: 168.0
    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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  8. 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.score: 168.0
    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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  9. Gabriela Miranda Zabeu (2012). Fusão de Horizontes: Traços fundamentais da ontologia de Hans-Georg Gadamer. Revista Inquietude 3 (2):56-75.score: 168.0
    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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  10. Vittorio Lingiardi & Agnese Grieco (1999). Hermeneutics and the Philosophy of Medicine: Hans-Georg Gadamer'splatonic Metaphor. Theoretical Medicine and Bioethics 20 (5):413-422.score: 168.0
    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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  11. V. Monteagudo (2013). "Mundo de la vida" en la filosofía hermenéutica de Hans-Georg Gadamer. Areté. Revista de Filosofía 13 (1):37-57.score: 168.0
    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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  12. Victor García (2012). Comprensión y belleza: Los paralelismos entre la experiencia hermenéutica y la experiencia estética, según Hans-Georg Gadamer. Apuntes Filosóficos 21 (40).score: 168.0
    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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  13. 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.score: 168.0
    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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  14. 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.score: 168.0
    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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  15. Anton A. Van Niekerk (2002). Hans-Georg Gadamer 1900-2002: A Tribute From South Africa. South African Journal of Philosophy 21 (4):219-222.score: 168.0
    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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  16. 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.score: 168.0
    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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  17. Hans-Georg Gadamer (1998). 14 The Hermeneutic Circle Hans Georg Gadamer. In Alcoff Linda (ed.), Epistemology: The Big Questions. Blackwell 232.score: 168.0
     
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  18. 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.score: 168.0
    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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  19. Jean Grondin (2013). Hans-Georg Gadamer, Paul Ricoeur Correspondance/Briefwechsel 1964-2000. Studia Phaenomenologica 13 (1):51-93.score: 140.0
    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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  20. 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.score: 140.0
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  21. Otto Pöggeler (2002). Erinnerungen an Hans-Georg Gadamer. Studia Phaenomenologica 2 (1-2):179-197.score: 140.0
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  22. Brook Ziporyn (2010). Moeller, Hans-Georg, The Moral Fool: A Case for Amorality. Dao: A Journal of Comparative Philosophy 9 (4):481-485.score: 140.0
  23. David Vessey (2010). Hans-Georg Gadamer and the Philosophy of Religion. Philosophy Compass 5 (8):645-655.score: 140.0
    Gadamer sought to distinguish his philosophical hermeneutics from theologically driven hermeneutics. Perhaps because of that, even though he has influenced contemporary theological hermeneutics, he has very little to say about theology or religion. What he does say about religion is drawn from a reductive interpretation of religion as myths meant that posit something transcendent to help us cope with our awareness of our death. Here I explain why he thought Christianity was such a paradoxical religion, how his views might be (...)
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  24. 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.score: 140.0
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  25. 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.score: 140.0
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  26. David Vessey & Chris Blauwkamp (2006). Hans-Georg Gadamer “the Incapacity for Conversation” (1972). Continental Philosophy Review 39 (4):351-359.score: 140.0
    In his 1972 essay “The Incapacity for Conversation” (“Die Unfähigkeit zum Gespräch”) Gadamer takes up the question of whether changes in society have made it such that we are losing our ability to participate in dialogue. By the end of the essay he argues that this is not the case and that the claim that someone is incapable of dialogue is merely an excuse for not listening to the other person. Over the course of the essay Gadamer provides a clarification (...)
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  27. Erica Brindley (2008). The Philosophy of the Daodejing – by Hans-Georg Moeller. Journal of Chinese Philosophy 35 (1):185–188.score: 140.0
  28. Kathleen Wright (2000). The Fusion of Horizons: Hans-Georg Gadamer and Wang Fu-Chih. [REVIEW] Continental Philosophy Review 33 (3):345-358.score: 140.0
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  29. David Vessey (2006). Introduction to Hans-Georg Gadamer's “Die Unfähigkeit Zum Gespräch”. Continental Philosophy Review 39 (4):347-350.score: 140.0
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  30. John Cleary & Pádraig Hogan (2001). The Reciprocal Character of Self-Education: Introductory Comments on Hans-Georg Gadamer's Address 'Education is Self-Education'. Journal of Philosophy of Education 35 (4):519–527.score: 140.0
  31. 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.score: 140.0
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  32. Otto Pöggeler (2003). Hans-Georg Gadamer (1900–2002). Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 34 (1):1-13.score: 140.0
  33. Yiftach J. H. Fehige (2002). ‘Sein, Das Verstanden Werden Kann, Ist Sprache’. Hommage an Hans-Georg Gadamer. [REVIEW] Theologie Und Philosophie 77 (3):460-462.score: 140.0
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  34. Brian Gregor (2006). A Century of Philosophy: Hans-Georg Gadamer in Conversation with Riccardo Dottori Translated by Rod Coltman with Sigrid Koepke. Heythrop Journal 47 (4):676–677.score: 140.0
  35. John Arthos (2004). A Close Reading of Hans-Georg Gadamer's Essay “Culture and Word”. International Studies in Philosophy 36 (4):1-14.score: 140.0
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  36. François Renaud (2002). Limits and Possibilities of Contemporariness. Hermeneutische Wege. Hans-Georg Gadamer Zum Hundertsten by Günter Figal. Research in Phenomenology 32 (1):257-268.score: 140.0
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  37. Jean Grondin (1987). GADAMER, Hans-Georg, Gesammelte Werke. Band I. Hermeneutik : Wahrheit und Methode. 1. Grundzüge einer philosophischen Hermeneutik. Band II. Hermeneutik : Wahrheit und Methode. 2. Ergänzungen, RegisterGADAMER, Hans-Georg, Gesammelte Werke. Band I. Hermeneutik : Wahrheit und Methode. 1. Grundzüge einer philosophischen Hermeneutik. Band II. Hermeneutik : Wahrheit und Methode. 2. Ergänzungen, Register. [REVIEW] Laval Théologique et Philosophique 43 (3):427-428.score: 140.0
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  38. Søren Holm (1998). Hans-Georg Gadamer on Mental Illness €” A Critical Review. Medicine, Healthcare and Philosophy 1 (3):275-277.score: 140.0
  39. Sabina Lovibond (1987). The Idea of the Good Hans-Georg Gadamer: The Idea of the Good in Platonic-Aristotelian Philosophy. Translated and with an Introduction and Annotation by P. Christopher Smith. Pp. 182. New Haven and London: Yale University Press, 1986. [REVIEW] The Classical Review 37 (02):215-216.score: 140.0
  40. J. D. (2003). In Memoriam: Hans-Georg Gadamer (1900-2002). Research in Phenomenology 33 (1):1-2.score: 140.0
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  41. Jeff Malpas, Hans-Georg Gadamer. Stanford Encyclopedia of Philosophy.score: 140.0
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  42. James Risser (2002). In Memoriam: Hans-Georg Gadamer (1900–2002). [REVIEW] Continental Philosophy Review 35 (3):241-243.score: 140.0
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  43. Francis J. Ambrosio (1995). Hans-Georg Gadamer on Education, Poetry, and History. Review of Metaphysics 49 (1):134-135.score: 140.0
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  44. Jacob Klapwijk (1985). The Universal in Hans-Georg Gadamer's Hermeneutic Philosophy. Philosophia Reformata 50 (2):119-129.score: 140.0
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  45. Claude Thérien (2004). Les Chemins de Heidegger Hans-Georg Gadamer Traduction de l'Allemand, Presentation Et Notes de Jean Grondin Collection «Bibliothèque des Textes Philosophiques» Paris, Librairie Philosophique J. Vrin, 2002, 288 P. [REVIEW] Dialogue 43 (01):200-.score: 140.0
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  46. Brigitte McGuire (2000). Herméneutique, esthétique, philosophie pratique. Dialogue avec Hans-Georg Gadamer Carsten Dutt traduit de l'allemand Par Donald Ipperciel saint-Laurent, éditions fides, 1998, 133 P. [REVIEW] Dialogue 39 (03):623-.score: 140.0
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  47. Leandro Catoggio (2008). El principio de indisponibilidad del lenguaje y la fusión de horizontes en la hermenéutica filosófica de Hans-Georg Gadamer. Ideas Y Valores 57 (137):113-129.score: 140.0
    El reemplazo de la idea heideggeriana del ser-para-la muerte por la noción gadameriana del ser-para-el-texto tiene consecuencias de importantes desarrollos dentro de la hermenéutica filosófica. El presente trabajo aborda, en un primer momento, el llamado "principio de indisponibilidad del lenguaje" ..
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  48. Norman Gulley (1971). Plato's Unwritten Philosophy Hans-Georg Gadamer, Konrad Gaiser, Hermann Gundert, Hans-Joachim Krämer, Helmut Kuhn: Idee und Zahl: Studien zur platonischen Philosophie. (Abh. d. Heidelb. Akad., Phil-Hist. Kl., 1968. 2.) Pp. 173. Heidelberg; Winter, 1968. Paper, DM.28. [REVIEW] The Classical Review 21 (01):30-31.score: 140.0
  49. Julien Naud (1998). La philosophie herméneutique Hans-Georg Gadamer avant-propos, traduction et notes Par Jean Grondin collection «épiméthée» Paris, presses universitaires de France, 1996, 263 P. [REVIEW] Dialogue 37 (01):186-.score: 140.0
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  50. Dennis Schmidt (2003). In Memoriam: Hans-Georg Gadamer (1900-2002). Research in Phenomenology 33 (1):1-2.score: 140.0
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