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  1. Jean Grondin (forthcoming). L'universalité de l'herméneutique et de la rhétorique: Ses sources dans le passage de Platon à Augustin dans Vérité et méthode. Revue Internationale de Philosophie.
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  2. Jean Grondin (2014). La métaphysique du sens des choses. Philosophiques 41 (2):351-357.
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  3. Jean Grondin (2014). La métaphysique en dialogue : Après six méditations métaphysiques quelques responsiones. Philosophiques 41 (2):403-412.
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  4. Jean Grondin (2013). Gadamer, Hans‐Georg. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  5. 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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  6. Jean Grondin (2013). Ricoeur at-il d'abord introduit l'herméneutique comme une variante de la phénoménologie? Studia Phaenomenologica 13 (1):97-116.
    In later, retrospective texts where he explained his hermeneutical turn, Paul Ricoeur claimed that this turn was due to the impossibility of knowing oneself directly, through introspection, and the necessity to undertake the detour of interpretation with regard to knowledge of oneself. By going back to the first occurrences of this hermeneutical turn in his work of 1960, The Symbolism of Evil, this paper argues that other motives, which were later forgotten, were also at play and perhaps more instrumental, most (...)
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  7. Jean Grondin (2012). Hablar del sentido de la vida. Utopía y Praxis Latinoamericana 17 (56):71-78.
    La pregunta por la vida, es un preguntar por y desde el sentido de lo que es y porta la vida. Interesa destacar la pregunta socrática o filosófica por el "sentido de la vida", en términos de existencia y realidad. La existencia del sentido la porta la vida; sin embargo, la dirección, la reflexión, l..
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  8. Jean Grondin (2012). Introduction to Metaphysics: From Parmenides to Levinas. Columbia University Press.
    This history of metaphysics respects both the analytic and Continental schools while also transcending the theoretical limitations of each. The book provides an overview restoring the value of metaphysics to contemporary audiences.
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  9. Jean Grondin (2012). La hermenéutica es una manera de hacer filosofía y no una escuela. Areté. Revista de Filosofía 18 (2):323-337.
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  10. Jean Grondin (2012). Truth and Method as a Classic. Apuntes Filosóficos 21 (40).
    This article reflects on Truth and Method , the seminal work of Hans Georg Gadamer. The main argument developed here justifies why the work has become a classic in the philosophical literature. Further arguments survey the thematic aspects that make up the book and the importance that Truth and Method grants to humanism as a horizon from which the status of the humanities and humanistic knowledge is justified. The article also presents a smooth approach to the main categories of Gadamer's (...)
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  11. Jean Grondin (2012). To What Extent Are Philosophers Tolerant? Journal of Philosophical Research 37 (Supplement):197-201.
    In a world allegedly lacking a moral compass, tolerance has become the major virtue of our time. All profess to be tolerant, but how tolerant are we in reality? As a case in point, how tolerant are philosophers themselves? A short overview of philosophy seems to suggest that they are less tolerant than one might imagine. A few reasons for this are provided : on the one hand, their commitment to issues of truth, logic and argument makes them perhaps intolerant (...)
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  12. Jean Grondin, Andrés Ortíz-Osés & Santiago Zabala (2012). Hermenéutica y Existencia. Utopía y Praxis Latinoamericana 17 (56):79-94.
    Se recogen en este texto, transcrito por Javier Martínez Contreras, redactor de todos los textos presentados oralmente en el Coloquio sobre Hermenéutica y sentido, coordinado por Andrés Ortiz-Osés, la destacada participación de Zabala, Grondin y Ortiz-Osés, en su dispuatio acerca de sus tesis hermen..
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  13. Jean Grondin, Andrés Ortiz Osés & Santiago Zabala (2012). Hermenéutica y existencia. Utopía y Praxis Latinoamericana 56:79-94.
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  14. Francisco Fernandez Labastida, Jean Grondin & Gaspare Mura (2012). Hans-Georg Gadamer: A Balance of in the ten Years of Death. Acta Philosophica 21 (1):151 - 170.
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  15. Francisco Fernández Labastida, Jean Grondin & Gaspare Mura (2012). Hans-Georg Gadamer: un bilancio a dieci anni dalla morte. Acta Philosophica 21 (1):151 - 170.
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  16. Jean Grondin (2011). Faut il incorporer Nietzsche à l'herméneutique? Raisons d'une petit résistance. New Nietzsche Studies 8 (3-4):18-34.
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  17. Jean Grondin (2011). Gerhard Krüger et Heidegger. Archives de Philosophie 1 (1):109-127.
    D’abord formé par Nicolai Hartman et Rudolf Bultmann, Gerhard Krüger fut l’un des élèves les plus doués de Heidegger. Il a suivi d’un œil critique et avisé les soubresauts de sa pensée. S’il fut séduit par la résurrection de la question de l’être et celle de la métaphysique chez Heidegger, comme par sa critique du sujet moderne, c’est une tout autre conception de l’être, de la métaphysique et de l’existence humaine qu’il lui opposait. Il le fit notamment dans ses livres (...)
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  18. Jean Grondin (2011). Le sens un peu oublié de la première entrée de Ricoeur en herméneutique. Sapientia 67 (229):127-146.
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  19. Jean Grondin (2011). Must Nietzsche Be Incorporated Into Hermeneutics? Some Reasons for a Little Resistance. Iris. European Journal of Philosophy and Public Debate 2 (3):105-122.
    The question of Nietzsche's place in hermeneutics raises many questions: can Nietzsche's thought itself be characterized as "hermeneutical" and to what extent, given that hermeneutics was only developed as such after him? Can and should hermeneutics, which until recently did not take his thought much into account, incorporate Nietzsche's thought as a whole? Whereas a mutual fecundation will always be fruitful, this paper argues that one should resist a simple integration of Nietzsche into hermeneutics in light of their different understandings (...)
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  20. Jean Grondin (2010). Gadamer and the Tübingen School. In Christopher Gill & François Renaud (eds.), Hermeneutic Philosophy and Plato: Gadamer's Response to the Philebus. Academia.
     
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  21. Jean Grondin (2010). Nihilistic or Metaphysical Consequences of Hermeneutics? In Jeff Malpas & Santiago Zabala (eds.), Consequences of Hermeneutics: Fifty Years After Gadamer's Truth and Method. Northwestern University Press. 190.
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  22. Jean Grondin (2009). The Neo-Kantian Heritage in Gadamer. In Rudolf A. Makkreel & Sebastian Luft (eds.), Neo-Kantianism in Contemporary Philosophy. Indiana University Press.
  23. Jean Grondin (2008). El camino analógico de Mauricio Beuchot. Estudios Filosóficos 57 (166):521-531.
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  24. Jean Grondin (2008). La actualidad de la religión dentro de los límites de la mera razón de Kant. Ideas Y Valores 113:80-85.
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  25. Jean Grondin (2008). Was Hält der Rationalist Vom Dialog? Deutsche Zeitschrift für Philosophie 56 (2):304-308.
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  26. Jean Grondin (2007). La conclusión de la "Crítica de la Razón Pura". Universitas Philosophica 49 (49):13-32.
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  27. Jean Grondin (2007). Vattimo's Latinization of Hermeneutics : Why Did Gadamer Resist Postmodernism? In Santiago Zabala (ed.), Weakening Philosophy: Essays in Honour of Gianni Vattimo. Mcgill-Queen's University Press. 452-463.
    We have many reasons to be grateful to Gianni Vattimo for his ongoing contribution to philosophy and public life. Undoubtedly, his most decisive philosophical impulses have come from the German philosophical tradition, and mostly from the Holy Trinity of Nietzsche, Heidegger and Gadamer, who was his teacher. Yet, he was not German, but a proud Italian, and, for some reason, more able than others to carry this tradition further. The issue I would like to discuss here is whether hermeneutics, and (...)
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  28. Jean Grondin (2006). La thèse de l'herméneutique sur l'être. Revue de Métaphysique et de Morale 4 (4):469-481.
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  29. Jean Grondin (2005). La esperanza de Gadamer. Diálogo Filosófico 61:45-52.
    La afirmación de Gadamer de que lo único que no hay que olvidar es que el hombre no puede vivir sin esperanza suscita perplejidad. Sin embargo, la esperanza es la condición fundamental de nuestra capacidad de comprender por su carácter referencial. La esperanza se nutre de una verdad no objetivable que amplía horizontes.
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  30. Jean Grondin (2005). La fusion des horizons. Archives de Philosophie 3 (3):401-418.
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  31. 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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  32. Jean Grondin (2004). Gadamer's Hope. Renascence 56 (4):287-292.
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  33. Jean Grondin (2004). The Universality of Hermeneutics and Rhetoric in the Thought of Gadamer. Symposium: The Canadian Journal of Continental Philosophy 8 (2):325-338.
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  34. Jean Grondin (2003). La solution de Dilthey au problème du relativisme historique. Revue Internationale de Philosophie 4:467-476.
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  35. Jean Grondin (2003). Review of Laurence Paul Hemming, Heidegger's Atheism: The Refusal of a Theological Voice. [REVIEW] Notre Dame Philosophical Reviews 2003 (10).
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  36. Hans-Georg Gadamer & Jean Grondin (2002). Les Chemins de Heidegger. Vrin.
    Ce livre offre une formidable introduction à la pensée de Marti Heidegger, comme il y en a peu et comme il n’y en aura plus. Témoin de la première heure, élève et ami personnel de Heidegger, grand philosophe et herméneute, Hans-Georg Gadamer a suivi de près le parcours de son maître à travers tous les détours de son chemin de pensée et les vicissitudes de son siècle. Présent au début de l’enseignement de Heidegger à Fribourg en 1923, donc avant que (...)
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  37. Jean Grondin (2002). Gadamer's Basic Understanding of Understanding. In Robert J. Dostal (ed.), The Cambridge Companion to Gadamer. Cambridge University Press. 36--51.
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  38. Lawrence K. Schmidt, Fred Dallmayr, Nicholas Davey, István M. Fehér, Hans-Georg Gadamer, Jean Grondin, John Sallis, Christopher Smith & Ben Vedder (2000). Language and Linguisticality in Gadamer's Hermeneutics. Lexington Books.
     
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  39. Jean Grondin (1999). La définition derridienne de la déconstruction: Contribution au rapprochement de l'herméneutique et de la déconstruction. Archives de Philosophie 62 (1):5-16.
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  40. Jean Grondin (1999). La Tension de la Donation Ultime Et de la Pensée Herméneutique de l'Application Chez Jean-Luc Marion. Dialogue 38 (03):547-.
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  41. Jean Grondin (1997). L'universalité de l'herméneutique et les limites du langage : Contribution à une phénoménologie de l'inapparent. Laval Théologique et Philosophique 53 (1):181-194.
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  42. Jean Grondin (1996). Hermeneutics in Being and Time. Epoché: A Journal for the History of Philosophy 4 (2):1-21.
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  43. Jean Grondin & tr Weinsheimer, Joel (1996). Book Review: Introduction to Philosophical Hermeneutics. [REVIEW] Philosophy and Literature 20 (1).
  44. Jean Grondin (1995). Sources of Hermeneutics. State University of New York Press.
    This book provides an introduction to the historical sources of philosophical hermeneutics as it has come to fruition in the work of Heidegger and Gadamer.
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  45. Jean Grondin, Hans-Georg Gadamer & Karl Popper (1995). Die Hermeneutik als die Konsequenz des kritischen Rationalismus. Philosophia Naturalis 32 (2):183-191.
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  46. Jean Grondin (1994). La tâche de l'herméneutique dans la philosophie ancienne. Proceedings of the Boston Area Colloquium in Ancient Philosophy 8:211-230.
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  47. Jean Grondin (1993). Humanism and the Limits of Rationality. Graduate Faculty Philosophy Journal 16 (2):417-432.
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  48. Jean Grondin (1993). La contribution silencieuse de Husserl à l'herméneutique. Philosophiques 20 (2):383-398.
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  49. Jean Grondin (1993). L'Herméneutique positive de Paul Ricoeur: du temps au récit. Revue de Métaphysique et de Morale 3:413-427.
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  50. Jean Grondin (1993). The Conclusion of the Critique of Pure Reason. Graduate Faculty Philosophy Journal 16 (1):165-178.
    Based on some interpretations about the Critique of Pure Reason, the author holds a real answer to the question about the possibility of Metaphysics remains in the uncertainty there. Without any proper Conclusion of the work, this question is displaced to the background and it is, in certain way, superseded by the question about God's existence and a future life. In II, The Transcendental Doctrine of Method, Kant points towards the Highest Good as a determining ground of the ultimate end (...)
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