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Rudolf A. Makkreel [72]Rudolf Adam Makkreel [1]
  1. Wilhelm Dilthey, Rudolf A. Makkreel & Frithjof Rodi (2002). The Formation of the Historical World in the Human Sciences. Monograph Collection (Matt - Pseudo).
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  2. Wilhelm Dilthey, Rudolf A. Makkreel & Frithjof Rodi (1989). Introduction to the Human Sciences. Monograph Collection (Matt - Pseudo).
     
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  3. Rudolf A. Makkreel (1984). Imagination and Temporality in Kant's Theory of the Sublime. Journal of Aesthetics and Art Criticism 42 (3):303-315.
  4.  40
    Rudolf A. Makkreel (1990). Imagination and Interpretation in Kant: The Hermeneutical Import of the Critique of Judgment. University of Chicago Press.
    In this illuminating study of Kant's theory of imagination and its role in interpretation, Rudolf A. Makkreel argues against the commonly held notion that Kant's transcendental philosophy is incompatible with hermeneutics. The charge that Kant's foundational philosophy is inadequate to the task of interpretation can be rebutted, explains Makkreel, if we fully understand the role of imagination in his work. In identifying this role, Makkreel also reevaluates the relationship among Kant's discussions of the feeling of life, common sense, and the (...)
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  5. Wilhelm Dilthey, Rudolf A. Makkreel & Frithjof Rodi (1996). Hermeneutics and the Study of History. Monograph Collection (Matt - Pseudo).
     
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  6. Rudolf A. Makkreel (2001). Kant on the Scientific Status of Psychology, Anthropology, and History. In Eric Watkins (ed.), Kant and the Sciences. Oxford University Press
  7. Rudolf A. Makkreel (2006). Reflection, Reflective Judgment, and Aesthetic Exemplarity. In Rebecca Kukla (ed.), Aesthetics and Cognition in Kant's Critical Philosophy. Cambridge University Press
  8.  16
    Rudolf A. Makkreel (2003). The Cognition–Knowledge Distinction in Kant and Dilthey and the Implications for Psychology and Self-Understanding. Studies in History and Philosophy of Science Part A 34 (1):149-164.
    Both Kant and Dilthey distinguish between cognition and knowledge, but they do so differently in accordance with their respective theoretical interests. Kant’s primary cognitive interest is in the natural sciences, and from this perspective the status of psychology is questioned because its phenomena are not mathematically measurable. Dilthey, by contrast, reconceives psychology as a human science.For Kant, knowledge is conceptual cognition that has attained certainty by being part of a rational system. Dilthey also links knowledge with certainty; however, he derives (...)
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  9.  30
    Rudolf A. Makkreel (1991). Editor's Note. Journal of the History of Philosophy 29 (1):7-7.
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  10.  48
    Rudolf A. Makkreel & Sebastian Luft (eds.) (2009). Neo-Kantianism in Contemporary Philosophy. Indiana University Press.
    These essays bring Neo-Kantianism back into contemporary philosophical discourse.
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  11.  37
    Rudolf A. Makkreel (1975). Dilthey, Philosopher of the Human Studies. Princeton University Press.
    The philosopher and historian of culture Wilhelm Dilthey (1833-1911) has had a significant and continuing influence on twentieth-century Continental philosophy and in a broad range of scholarly disciplines. Rudolf Makkreel interprets Dilthey's philosophy and provides a guide to its complex development. Against the tendency to divorce Dilthey's early psychological writings from his later hermeneutical and historical works, Makkreel argues for their essential continuity.
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  12.  94
    Rudolf A. Makkreel (1971). Hermeneutics: Interpretation Theory in Schleiermacher, Dilthey, Heidegger, and Gadamer. Journal of the History of Philosophy 9 (1):114-116.
  13.  12
    Rudolf A. Makkreel (2002). Reflective Judgment and the Problem of Assessing Virtue in Kant. Journal of Value Inquiry 36 (2-3):205-220.
  14.  16
    Rudolf A. Makkreel (1991). Reinterpreting the Historical World. The Monist 74 (2):149-164.
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  15.  62
    Rudolf A. Makkreel (1982). Husserl, Dilthey and the Relation of the Life-World to History. Research in Phenomenology 12 (1):39-58.
  16.  7
    Rudolf A. Makkreel (1976). Gesammelte Schriften, Volumes XV-XVII. Journal of the History of Philosophy 14 (4):494-496.
  17.  12
    Rudolf A. Makkreel (1969). Wilhelm Dilthey and the Neo-Kantians: The Distinction of the Geisteswissenschaften and the Kulturwissenschaften. Journal of the History of Philosophy 7 (4):423-440.
  18. Wilhelm Dilthey, Rudolf A. Makkreel & Frithjof Rodi (1985). Poetry and Experience. Monograph Collection (Matt - Pseudo).
     
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  19. Wilhelm Dilthey, Rudolf A. Makkreel & Frithjof Rodi (1985). Selected Works. Princeton University Press.
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  20.  12
    Rudolf A. Makkreel (1990). The Genesis of Heidegger's Phenomenological Hermeneutics and the Rediscovered ?Aristotle Introduction? Of 1922. Man and World 23 (3):305-320.
  21.  34
    Rudolf A. Makkreel (1969). Wilhelm Dilthey and the Neo-Kantians: The Distinction of the Geisteswissenschaften and the Kulturwissenschaften. Journal of the History of Philosophy 7 (4):423.
  22.  34
    Rudolf A. Makkreel (1992). Regulative and Reflective Uses of Purposiveness in Kant. Southern Journal of Philosophy 30 (S1):49-63.
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  23. Rudolf A. Makkreel (2003). The productive force of history and Dilthey's formation of the historical world. Revue Internationale de Philosophie 4:495-508.
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  24.  33
    Rudolf A. Makkreel (1996). The Confluence of Aesthetics and Hermeneutics in Baumgarten, Meier, and Kant. Journal of Aesthetics and Art Criticism 54 (1):65-75.
  25.  31
    Rudolf A. Makkreel (2008). Kant and the Development of the Human and Cultural Sciences. Studies in History and Philosophy of Science Part A 39 (4):546-553.
    Starting with Kant’s doubts about psychology as a natural science capable of explaining human behavior, several alternative attempts to conceive of human life, culture and history are examined. Kant proposes an anthropology that will be a commonly useful human science rather than a universally valid natural science. This anthropology relates to philosophy as a mode of world-cognition. Special attention is given to how Kant’s theory of right can help define our appropriate place in a communal world. The different ways in (...)
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  26.  22
    Rudolf A. Makkreel (2011). Robert Piercey, The Uses of the Past From Heidegger to Rorty; Doing Philosophy Historically. Cambridge University Press, 2009. 221 Pp. [REVIEW] Journal of the Philosophy of History 4 (3-4):435-439.
  27.  26
    Rudolf A. Makkreel (1984). Der Augenblick: Zeit Und Ästhetische Erfahrung Bei Kant, Hegel, Nietzsche Und Heidegger MIT Einem Exkurs Zu Proust. Journal of the History of Philosophy 22 (4):497-499.
  28.  7
    Rudolf A. Makkreel (1997). Gadamer and the Problem of How to Relate Kant and Hegel to Hermeneutics. Laval Théologique et Philosophique 53 (1):151-166.
  29.  6
    Rudolf A. Makkreel (2008). The Role of Judgment and Orientation in Hermeneutics. Philosophy and Social Criticism 34 (1-2):29-50.
    This paper attempts to reassess the role of judgment in hermeneutics. Beyond considering the different modes of judgment involved in interpretation, a topology of contexts that can orient understanding is proposed, starting with the way Kant distinguishes among a field, a territory and a domain. Other relevant contexts are also considered. One of the main tasks of hermeneutics is to be able to coordinate various interdisciplinary contexts.
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  30.  6
    Rudolf A. Makkreel (1972). Kritik der endlichen Vernunft: Diltheys Revolution der allgemeinen Wissenschafts- und Handlungstheorie, and: Wilhelm Dilthey's Philosophy of Historical Understanding: A Critical Analysis. Journal of the History of Philosophy 10 (2):232-237.
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  31.  6
    Rudolf A. Makkreel (1978). Handelnder Mensch und objektiver Geist: Zur Theorie der Geistes- und Sozialwissenschaften bei Wilhelm Dilthey. Journal of the History of Philosophy 16 (4):485-487.
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  32.  7
    Rudolf A. Makkreel (2001). The Hermeneutical Relevance of Kant's Critique of Judgment. In Steve Martinot (ed.), Maps and Mirrors: Topologies of Art and Politics. Northwestern University Press 68.
  33.  14
    Rudolf A. Makkreel (1987). Orientierung und Tradition in der Hermeneutik: Kant versus Gadamer. Zeitschrift für Philosophische Forschung 41 (3):408 - 420.
  34.  6
    Rudolf A. Makkreel (2010). How is Empathy Related to Understanding? In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 199--212.
    A close link between empathy and understanding has often been attributed to Dilthey, but in fact one seldom finds the German word for empathy—Einfühlung— in his writings. For this and other reasons one should be reluctant to reduce Dilthey’s theory of Verstehen to a form of empathy.1 The relation between Einfühlung and Verstehen is much more explicit in Husserl. By working out what this relation is for Husserl in Book Two of Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie and (...)
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  35.  11
    Rudolf A. Makkreel (2006). The Aesthetic and Hermeneutic Significance of Expression. Graduate Faculty Philosophy Journal 27 (2):187-204.
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  36.  6
    Rudolf A. Makkreel (1990). Kant and the Interpretation of Nature and History. Philosophical Forum 21 (1):169.
    My purpose is to examine Kant's views on interpreting nature and history and to attempt to see them as coherent by relating them to his theory of reflective judgment. With this reconstruction of a kantian conception of interpretation it is possible to shed new light on kant's approach to political history. I propose that reflective judgments as defined in the "critique of judgment" be conceived primarily as interpretive and only derivatively as either aesthetic or teleological. This approach to reflective judgments (...)
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  37.  19
    Rudolf A. Makkreel (1986). Tradition and Orientation in Hermeneutics. Research in Phenomenology 16 (1):73-85.
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  38.  17
    Rudolf A. Makkreel (1969). The Meaning of Modern Art; a Philosophical Interpretation. Journal of the History of Philosophy 7 (4):477-480.
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  39.  14
    Rudolf A. Makkreel (1993). A Note From the Editor. Journal of the History of Philosophy 31 (4):499-499.
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  40.  16
    Rudolf A. Makkreel (1968). Toward a Concept of Style: An Interpretation of Wilhelm Dilthey's Psycho-Historical Account of the Imagination. Journal of Aesthetics and Art Criticism 27 (2):171-182.
  41.  9
    Rudolf A. Makkreel (2012). Editorial Reflections—: Expanding Beyond Canonical Figures and Periods. Journal of the History of Philosophy 50 (3):309-313.
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  42.  4
    Rudolf A. Makkreel (2013). Dilthey as a Philosopher of Life. In S. Campbell & P. Bruno (eds.), The Science, Politics, and Ontology of Life-Philosophy. Bloomsbury 1.
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  43.  4
    Rudolf A. Makkreel & Gerald A. Press (2008). Craig Walton 1934-2007. Journal of the History of Philosophy 46 (1):iv-iv.
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  44.  4
    Hans-Ulrich Lessing, Rudolf A. Makkreel & Riccardo Pozzo (2012). Editions and Translations. [REVIEW] Journal of the History of Philosophy 50 (3):465-467.
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  45.  7
    Rudolf A. Makkreel (1976). Gesammelte Schriften,. Journal of the History of Philosophy 14 (4).
  46.  11
    Rudolf A. Makkreel (1968). Discourse on Thinking. Journal of the History of Philosophy 6 (2).
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  47.  3
    Rudolf A. Makkreel (1992). Response to Guenter Zoeller. Philosophy Today 36 (3):276-280.
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  48.  11
    Rudolf A. Makkreel (1989). Die Systembildende Rolle Von Ästhetik Und Kulturphilosophie Bei Kant. Journal of the History of Philosophy 27 (4):628-630.
  49.  1
    Rudolf A. Makkreel (2001). Reflective Judgment, Orientation and the Priorities of Justice. Philosophy and Social Criticism 27 (3):105-110.
  50.  8
    Rudolf A. Makkreel (1987). Introduction. Journal of the History of Philosophy 25 (1):1-2.
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