Search results for 'Heidegger's philosophy of science' (try it on Scholar)

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  1. Robert Shaw (2013). The Implications for Science Education of Heidegger's Philosophy of Science. Educational Philosophy and Theory 45 (5):546-570.score: 2379.0
    Science teaching always engages a philosophy of science. This article introduces a modern philosophy of science and indicates its implications for science education. The hermeneutic philosophy of science is the tradition of Kant, Heidegger, and Heelan. Essential to this tradition are two concepts of truth, truth as correspondence and truth as disclosure. It is these concepts that enable access to science in and of itself. Modern science forces aspects of reality (...)
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  2. Trish Glazebrook (2000). Heidegger's Philosophy of Science. Fordham University Press.score: 2370.0
    This book concerns itself with an issue that is not sufficiently addressed in the literature: Heidegger’s philosophy of science. Although a great deal of attention is paid to Heidegger’s later critique of technology, no one has systematically studied how he understood “science.” Many readers will be surprised to learn, through this book, that Heidegger developed the essentials of a fairly sophisticated philosophy of science, one that in many ways invites comparison with that of Thomas Kuhn. (...)
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  3. M. Esfeld (2002). Trish Glazebrook, Heidegger's Philosophy of Science. International Studies in the Philosophy of Science 16 (3):300-301.score: 2094.0
     
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  4. Joseph Rouse (1985). Heidegger's Later Philosophy of Science. Southern Journal of Philosophy 23 (1):75-92.score: 1980.0
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  5. Ruth Irwin (2010). Climate Change and Heidegger's Philosophy of Science. Essays in Philosophy 11 (1):4.score: 1965.0
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  6. S. Kaufer (2001). Heidegger's Philosophy of Science. Philosophical Review 110 (4):626-629.score: 1965.0
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  7. John D. Caputo (1986). Heidegger's Philosophy of Science: The Two Essences of Science. In. In Joseph Margolis, Michael Krausz & Richard M. Burian (eds.), Rationality, Relativism, and the Human Sciences. M. Nijhoff. 43--60.score: 1955.0
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  8. Vincenzo Crupi (2003). Trish Galzebrook, Heidegger's Philosophy of Science. Human Studies 26 (1):133-139.score: 1950.0
  9. Stephan Käufer (2001). Heidegger's Philosophy of Science. Philosophical Review 110 (4):626-629.score: 1950.0
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  10. Radu Mihail Oancea (2002). Heidegger's Philosophy of Science. Studia Phaenomenologica 2 (1-2):289-293.score: 1950.0
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  11. Fredrik Svenaeus (2013). The Relevance of Heidegger's Philosophy of Technology for Biomedical Ethics. Theoretical Medicine and Bioethics 34 (1):1-15.score: 1929.0
    Heidegger’s thoughts on modern technology have received much attention in many disciplines and fields, but, with a few exceptions, the influence has been sparse in biomedical ethics. The reason for this might be that Heidegger’s position has been misinterpreted as being generally hostile towards modern science and technology, and the fact that Heidegger himself never subjected medical technologies to scrutiny but was concerned rather with industrial technology and information technology. In this paper, Heidegger’s philosophy of modern technology is (...)
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  12. Denis McManus (1999). The Rediscovery of Heidegger's Worldly Subject by Analytic Philosophy of Science. The Monist 82 (2):324-346.score: 1920.0
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  13. C. E. Clifford & D. E. Cooper (1991). Angus, IH George Grant's Platonic Rejoinder to Heidegger.(Lewiston, Edwin Mellen Press, 1987). Arendt, H. Philosophy and Politics, Social Research 57, 1990. Ballard, EG Heidegger's View and Evaluation of Nature and Natural Science in J. Sallis (Ed.), Heidegger and the Path of Thinking (Pittsburgh, Duquesne University. [REVIEW] Heythrop Journal 32 (3):323-340.score: 1905.0
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  14. Lin Ma & Jaap van Brakel (2014). Heidegger's Thinking on the “Same” of Science and Technology. Continental Philosophy Review 47 (1):19-43.score: 1776.0
    In this article, we trace and elucidate Heidegger’s radical re-thinking on the relation between science and technology from about 1940 until 1976. A range of passages from the Gesamtausgabe seem to articulate a reversal of the primacy of science and technology in claiming that “Science is applied technology.” After delving into Heidegger’s reflection on the being of science and technology and their “coordination,” we show that such a claim is essentially grounded in Heidegger’s idea that “ (...) and technology are the Same [das Selbe].” In addition, we argue that, although different ontic epochs can be distinguished in the evolvement of science and/or technology, for Heidegger there is only one unique ontological Epoch of modernity that encompasses various ontic epochs. Therefore, the change from an “epoch of objectivity” to an “epoch of orderability [Bestellbarkeit]” cannot be considered to be an ontological shift. Furthermore, it is not right to ascribe to Heidegger the view that the development of quantum physics signals the beginning of a new ontological Epoch. (shrink)
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  15. Babette Babich (2007). Continental Philosophy of Science. In Constantin Boundas (ed.), The Edinburgh Companion to the Twentieth Century Philosophies. Edinburgh. University of Edinburgh Press. 545--558.score: 1754.0
    Continental philosophies of science tend to exemplify holistic themes connecting order and contingency, questions and answers, writers and readers, speakers and hearers. Such philosophies of science also tend to feature a fundamental emphasis on the historical and cultural situatedness of discourse as significant; relevance of mutual attunement of speaker and hearer; necessity of pre-linguistic cognition based in human engagement with a common socio-cultural historical world; role of narrative and metaphor as explanatory; sustained emphasis on understanding questioning; truth seen (...)
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  16. Frederic L. Bender (1984). Heidegger's Hermeneutical Grounding of Science. Philosophy Research Archives 10:203-238.score: 1494.0
    It is argued that, despite the neglect which Heidegger’s writings on science have generally received, the “fundamental ontology” of Being and Time reveals certain structures of experience crucial for our understanding of science; and that, as these insights cast considerable doubt upon the validity of the empiricist/positivist conception of science, Heidegger deserves considerably better treatment as an incipient philosopher of science than has been the case thus far. His arguments for the distortive effects of the alleged (...)
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  17. Istvan V. Kiraly (2010). The Foundation of Philosophy and Atheism in Heidegger's Early Works - Prolegomena to an Existential-Ontological Perspective. Journal for the Study of Religions and Ideologies 8 (22):115-128.score: 1413.6
    The paper analyzes, from a perspective which is itself existential-ontological, the way in which in an early text of Martin Heidegger, Phänomenologische Interpretationen zu Aristoteles (Anzeige der hermeneutischen Situation) [1922] – which had already outlined some determinative elements of the ideas expounded in Being and Time –, the meditation on the always living and current conditions and hermeneutical situation of philosophizing expanded in fact into an inquiry about the origins, grounds, essence and sense of philosophy as such. Meditation in (...)
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  18. Mark Blitz (1981). Heidegger's Being and Time and the Possibility of Political Philosophy. Cornell University Press.score: 1350.0
  19. Peter Capretto (2014). The Wonder and Spirit of Phenomenology and Theology: Rubenstein and Derrida on Heidegger's Formal Distinction of Philosophy From Theology. Heythrop Journal 55 (4):599-611.score: 1326.8
    While Heidegger's earlier phenomenological writings inform much contemporary discourse in the continental philosophy of religion, his 1927 essay on ‘Phenomenology and Theology’ offers a largely uncontested distinction between philosophy and theology on the basis of their possibilities as sciences following ontological difference. This paper reconsiders Heidegger's distinction by invoking spirit and wonder, concepts Jacques Derrida and Mary-Jane Rubenstein have more recently emphasized as central to thought that is open to that which ruptures metaphysical schemas. I contend (...)
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  20. Scott M. Campbell (2012). The Early Heidegger's Philosophy of Life: Facticity, Being, and Language. Fordham University Press.score: 1320.0
    Science and the originality of life -- Christian facticity -- Grasping life as a topic -- Ruinance -- The retrieval of history -- Facticity and ontology -- Factical speaking -- Rhetoric -- Sophistry.
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  21. Harold Alderman (1978). Heidegger's Critique of Science and Technology. In Michael Murray (ed.), Heidegger and Modern Philosophy: Critical Essays. Yale University Press. 35--50.score: 1320.0
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  22. Mary Jeanne Larrabee, Michael Goldman & Robert J. Dostal (1985). Book Reviews. John Sallis (Ed.): 'Husserl and Contemporary Thought'. Patrick A. Heelan: 'Space-Perception and the Philosophy of Science'. Ernst Orth (Ed.): 'Zeit Und Zeitlichkeit Bei Husserl Und Heidegger (Phanomenologische Forschungen, Volume 14)'. [REVIEW] Husserl Studies 2 (1).score: 1305.0
    Husserl and Contemporary Thought contains twelve essays that address certain key themes in Husserl's thought, each in some way confronting issues critical to the Husserlian project. The essays first appeared in the 1982 volume of Research in Phenornenology. The "contemporary thought" in the title should be understood in a limited sense as refer- ring to certain strains of thinking pursued in the present decade, build- ing however on past research. The volume shows several directions in which contemporary thinkers are taking (...)
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  23. Trish Glazebrook (2001). The Role of the Beiträge in Heidegger's Critique of Science. Philosophy Today 45 (1):24-32.score: 1275.0
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  24. Bernhard Radloff (2003). Heidegger's Retrieval of Aristotle and the Relation of Volk and Science in the Rector's Address of 1933. Philosophy Today 47 (1):3-22.score: 1260.0
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  25. Babette Babich (2011). Towards a Critical Philosophy of Science: Continental Beginnings and Bugbears, Whigs, and Waterbears. International Studies in the Philosophy of Science 24 (4):343-391.score: 1251.0
    Continental philosophy of science has developed alongside mainstream analytic philosophy of science. But where continental approaches are inclusive, analytic philosophies of science are not?excluding not merely Nietzsche?s philosophy of science but Gödel?s philosophy of physics. As a radicalization of Kant, Nietzsche?s critical philosophy of science puts science in question and Nietzsche?s critique of the methodological foundations of classical philology bears on science, particularly evolution as well as style (in (...)
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  26. Dimitri Ginev (2005). Against the Politics of Postmodern Philosophy of Science. International Studies in the Philosophy of Science 19 (2):191 – 208.score: 1248.0
    This paper discusses the tenets of the politics of postmodern philosophy of science. At issue are Rouse's version of naturalism and his reading of Quine's distinction between the indeterminacy of translation and the underdetermination of theories by empirical evidence. I argue that the postmodern approach to science's research practices as patterns of interaction within the world is not in line with the naturalistic account Rouse aims at. I focus also on Rouse's readings of Heidegger's existential conception (...)
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  27. Adam Buben (2013). Heidegger's Reception of Kierkegaard: The Existential Philosophy of Death. British Journal for the History of Philosophy 21 (5):967 - 988.score: 1240.8
    After briefly drawing attention to two key strains in the history of philosophy's dealings with death, the Platonic and the Epicurean, I describe a more recent philosophical alternative to viewing death in terms of this ancient dichotomy. This is the alternative championed by the likes of S?ren Kierkegaard, the father of existentialism, and Martin Heidegger, whose work on death tends to overshadow Kierkegaard's despite the undeniable influence exerted on him by the nineteenth century Dane. By exploring this influence, a (...)
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  28. David Clarke (forthcoming). Heidegger, Hermeneutics and History: Undermining Jeff Malpas's Philosophy of Place. Philosophia:1-21.score: 1219.2
    Most works about the philosophy of Martin Heidegger either disregard Heidegger’s attachment to National Socialism or assume the ‘minimalist’ view that his attachment was a brief political aberration of no consequence for his philosophy. This paper contends that the minimalist view is not only factually wrong but also that its assumption promotes methodological errors and poor philosophy. To assess this contention we examine two important texts from one of the more fertile fields in current philosophy: Jeff (...)
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  29. Andrew Feenberg (2000). The Ontic and the Ontological in Heidegger's Philosophy of Technology: Response to Thomson. Inquiry 43 (4):445 – 450.score: 1209.6
    Iain Thomson's critique is persuasive on several points but not on the major issue, the relation of the ontological to the ontic in Heidegger's philosophy of technology. This reply attempts to show that these two dimensions of Heidegger's theory are closely related, at least in the technological domain, and not separate, as Thomson affirms. It is argued that Heidegger's evaluations of particular technologies, the flaws of which Thomson concedes, proceed from a flawed ontological conception.
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  30. Julian Young (2004). Heidegger's Philosophy of Art. Cambridge University Press.score: 1209.6
    This book, the first comprehensive study in English of Heidegger's philosophy of art, starts in the mid-1930s with Heidegger's discussion of the Greek temple and his Hegelian declaration that a great artwork gathers together an entire culture in affirmative celebration of its foundational 'truth', and that, by this criterion, art in modernity is 'dead'. His subsequent work on Hölderlin, whom he later identified as the decisive influence on his mature philosophy, led him into a passionate engagement (...)
     
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  31. Matheson Russell (2011). Phenomenology and Theology: Situating Heidegger's Philosophy of Religion. Sophia 50 (4):641-655.score: 1204.8
    This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and, second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse concerning God, namely for a (...) of religion in a phenomenological mode (as exemplified most clearly in Heidegger’s 1920/21 lectures on the phenomenology of religious life). However, it is argued that the theological roots of Heidegger’s own phenomenological analyses subvert his frequently asserted claim concerning the incompatibility of Christian faith and philosophical inquiry. (shrink)
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  32. Brian Gregor (2007). Formal Indication, Philosophy, and Theology: Bonhoeffer's Critique of Heidegger. Faith and Philosophy 24 (2):185-202.score: 1195.2
    This paper examines Heidegger’s account of the proper relation between philosophy and theology, and Dietrich Bonhoeffer’s critique thereof. Part I outlines Heidegger’s proposal for this relationship in his lecture “Phenomenology and Theology,” where he suggests that philosophy might aid theology by means of ‘formal indication.’ In that context Heidegger never articulates what formal indication is, so Part II exposits this obscure notion by looking at its treatment in Heidegger’s early lecture courses, as well as its roots in Husserl. (...)
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  33. Frank Schalow (2010). Historical Dictionary of Heidegger's Philosophy. Scarecrow Press.score: 1195.2
    This second edition of Historical Dictionary of Heidegger's Philosophy examines the development of Martin Heidegger's thought in all its nuances and facets.
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  34. Alfred Denker (2000). Historical Dictionary of Heidegger's Philosophy. Scarecrow Press.score: 1195.2
    By the time Martin Heidegger passed away on May 26th, 1976, he had become the most important and controversial philosopher of his age. While many of his former students had become important philosophers and thinkers in their own right, Heidegger also inspired countless others, like Jacques Derrida, Michel Foucault, and Jean-Paul Sartre. The second edition of the Historical Dictionary of Heidegger's Philosophy is an historical perspective on the development of Heidegger's thought in all its nuancesand facets. Schalow (...)
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  35. Iain Thomson (2004). Heidegger's Perfectionist Philosophy of Educationin Being and Time. Continental Philosophy Review 37 (4):439-467.score: 1192.8
    In Heidegger on Ontotheology: Technology and the Politics of Education, I argue that Heidegger’s ontological thinking about education forms one of the deep thematic undercurrents of his entire career, but I focus mainly on Heidegger’s later work in order to make this case. The current essay extends this view to Heidegger’s early magnum opus, contending that Being and Time is profoundly informed – albeit at a subterranean level – by Heidegger’s perfectionist thinking about education. Explaining this perfectionism in terms of (...)
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  36. Richard F. H. Polt (2006). The Emergency of Being: On Heidegger's Contributions to Philosophy. Cornell University Press.score: 1183.2
    He describes this most private work of Heidegger's philosophy as "a dissonant symphony that imperfectly weaves together its moments into a vast fugue, under the ...
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  37. Gregory Schufreider (2001). Heidegger's Hole: The Space of Thinking. Nihilism in the Text (of Philosophy). Research in Phenomenology 31 (1):203-229.score: 1180.8
    Through a free reading of Heidegger's Zur Seinsfrage, we propose - with the help of the reader - to scribe into being the space of an opening; in fact, to transcribe it with the drawing of an ×. The point of this writing and thinking "Over the Line" is neither to draft a new structure nor to mark a new center but, as a sign of nothing, to inscribe a hole in the text of philosophy. In view of (...)
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  38. Andy German (2013). What is 'First Philosophy'? Comments on Richard Velkley's Heidegger, Strauss, and the Premises of Philosophy. History of European Ideas 39 (6):899-915.score: 1164.0
    Summary In a noteworthy new study, Richard Velkley brings together Martin Heidegger and Leo Strauss as part of a reexamination of the foundations and nature of philosophical questioning. In what follows, I critically reflect on this shared search for foundations, and particularly on the role of Plato in Strauss's effort to forge a new path for philosophy which moves away from Heidegger without losing sight of him.
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  39. Ernst Wolff (2008). Aspects of Technicity in Heidegger's Early Philosophy: Rereading Aristotle's Techné and Hexis. Research in Phenomenology 38 (3):317-357.score: 1148.8
    The article aims to advance our understanding of what the early Heidegger had in mind when he spoke about technics. Taking GA 18, Grundbegriffe der aristotelischen Philosophie, as a guiding text, Heidegger's “destructive” reading of the two notions most directly associated with Aristotle's presentation of technics—τεχνη and εξις—will be examined, especially with reference to the portrayal of technics in the Nicomachean Ethics. It will be argued that Aristotle already exaggerated the distinction between virtue and skill and that, instead of (...)
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  40. Raj Sampath (2008). Ecstatic Historical Time and the Eclipse of Christianity in Heidegger's “Hegel and the Greeks”. Proceedings of the Xxii World Congress of Philosophy 45:305-311.score: 1146.0
    In the 1958 lecture, “Hegel and the Greeks,” how does Heidegger intimate a complex sense of historical temporalization when he suggests that the ‘whole of philosophy in its history’ is contained in the title: “Hegel and the Greeks?” Our hypothesis may appear contrarian to contemporary assumptions: a complex notion of origin as paradoxically ‘futural’— particularly in its metaphysical breadth in say the Phenomenology of Spirit and the Science of Logic—is also at work in Heidegger’s thought. This is particularly (...)
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  41. Thomas Sheehan, Heidegger's Philosophy of Mind.score: 1123.2
    The period after World War Two saw the emergence both of the so-called later Heidegger and of the corresponding problem of the unity of his thought. Although his major work, Sein und Zeit, 1927 (=SZ) had announced Heidegger's intention of working out the meaning of being (Sein), his publications up through 1943, with the exception of the brief Vom Wesen der Wahrheit, presented only his preparatory analysis of human openness (Dasein). However, Heidegger's post-war publications seemed to emphasize “being (...)
     
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  42. Bruce V. Foltz (2006). The Resurrection of Nature: Environmental Metaphysics in Sergei Bulgakov's Philosophy of Economy. Philosophy and Theology 18 (1):121-142.score: 1116.0
    Although equal in power to other facets of the rich cultural ferment of modern Russia that have profoundly influenced Western civilization—such as painting, literature, drama, and politics—the authentic legacy of twentieth-century Russian philosophy has until recently been eclipsed by Soviet ideological dominance. Of the important philosophers drawing upon the characteristically Russian synthesis of Ancient Neoplatonism, German Idealism, and Byzantine spirituality, Sergei Bulgakov is outstanding, and his work has important implications for our contemporary thinking about the relationship between humanity and (...)
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  43. Robert M. Wallace (2005). Hegel's Philosophy of Reality, Freedom, and God. Cambridge University Press.score: 1104.0
    This book shows that the repeated announcements of the death of Hegel's philosophical system have been premature. Hegel's Philosophy of Freedom, Reality, and God brings to light accomplishments for which Hegel is seldom given credit: unique arguments for the reality of freedom, for the reality of knowledge, for the irrationality of egoism, and for the compatibility of key insights from traditional theism and naturalistic atheism. The book responds in a systematic manner to many of the major criticisms leveled at (...)
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  44. Patrick A. Heelan & Jay Schulkin (1998). Hermeneutical Philosophy and Pragmatism: A Philosophy of Science. [REVIEW] Synthese 115 (3):269-302.score: 1104.0
    Two philosophical traditions with much in common, (classical) pragmatism and (Heidegger's) hermeneutic philosophy, are here\ncompared with respect to their approach to the philosophy of science. Both emphasize action as a mode of interpreting experience.\nBoth have developed important categories – inquiry, meaning, theory, praxis, coping, historicity, life-world – and each has\noffered an alternative to the more traditional philosophies of science stemming from Descartes, Hume, and Comte. Pragmatism's\nabduction works with the dual perspectives of theory (as explanation) and (...)
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  45. Patrick A. Hellan (1998). Hermeneutical Philosophy and Pragmatism: A Philosophy of Science. Synthese 115 (3):269-302.score: 1104.0
    Two philosophical traditions with much in common, (classical) pragmatism and (Heidegger's) hermeneutic philosophy, are here compared with respect to their approach to the philosophy of science. Both emphasize action as a mode of interpreting experience. Both have developed important categories – inquiry, meaning, theory, praxis, coping, historicity, life-world – and each has offered an alternative to the more traditional philosophies of science stemming from Descartes, Hume, and Comte. Pragmatism's abduction works with the dual perspectives of (...)
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  46. Matthew Burch (2011). Death and Deliberation: Overcoming the Decisionism Critique of Heidegger's Practical Philosophy. Inquiry 53 (3):211-234.score: 1099.2
    This paper defends Heidegger's account of resolute self-choice against the ubiquitous Decisionism Critique [DC]. According to DC, Heidegger's discussion of resoluteness commits him to an indefensible position in which resolute Dasein is said to choose who it will be without recourse to any reasons or evaluative standards. In response, I argue that DC is based on a misunderstanding of some of the key arguments of Being and Time . I then offer an alternative portrait of Heidegger's account (...)
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  47. George Kovacs (2006). Heidegger's Contributions to Philosophy and the Failure of “A Grassroots Archival Perspective”. Studia Phaenomenologica 6:319-345.score: 1096.8
    This study responds to Theodore Kisiel’s “review and overview” of Contributions, the English translation of Heidegger’s Beiträge, included in his essay published in Studia Phænomenologica, vol. 5 (2005), 277-285. This study shows the uniqueness and the significance of Beiträge, as well as the nature of the venture to render it into English (I); it explores the language and way of thinking, the be-ing-historical, enowning perspective, endemic to Heidegger’s second main work, and identifies the “ideal” and the difficulties of its translation (...)
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  48. Elias Capriles (2008). Heidegger's Misreception of Buddhist Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:31-37.score: 1092.0
    Heidegger attempted a “hermeneutics of human experience” that, by switching from the ontic to the ontological dimension, yet maintaining a phenomenological εποχη would bring to light the true meaning of being and, by the same stroke, ascertain the structures of being in human experience. It is now well known that Heidegger drew from Buddhism. However, in human experience being and its structures appear to be ultimately true, and since Heidegger at nopoint went beyond samsara, he failed to realize the phenomenon (...)
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  49. Babette E. Babich (2007). "The Problem of Science" in Nietzsche and Heidegger. Revista Portuguesa de Filosofia 63 (1/3):205 - 237.score: 1089.0
    Nietzsche and Heidegger pose important philosophical questions to science and its technological projects. The resultant contributes to what may be called a continental philosophy of science and the author argues that only such a rigorously critical approach to the question of science permits a genuinely philosophical reflection on science. More than a thoughtful reflection on science, however, the heart of philosophy is also at stake in such reflections. The author defends that if Nietzsche (...)
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  50. John Reynold Williams (1977). Martin Heidegger's Philosophy of Religion. Canadian Corp. For Studies in Religion.score: 1080.0
    Introduction Martin Heidegger died on May 26,. Although he will write no more, newly published works of his will continue to appear for some years yet. ...
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