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  1. Eschatology in a Secular Age: An Examination of the Use of Eschatology in the Philosophies of Heidegger, Berdyaev and Blumenberg. Lup Jr - unknown
    The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the (...)
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  • The Application of Paul Ricoeur’s Theory in Interpretation of Legal Texts and Legally Relevant Human Action.Marcin Pieniążek - 2015 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (3):627-646.
    The article presents possible applications of Paul Ricoeur’s theory in interpretation of legal texts and legally relevant human action. One should notice that Paul Ricoeur developed a comprehensive interpretation theory of two seemingly distant phenomena: literary texts and human action. When interrelating these issues, it becomes possible, on the basis of Ricoeur’s work, to construct a unified theory of the interpretation of legal texts and of legally relevant human action. What is provided by this theory for jurisprudence is the possibility (...)
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  • Hermeneutics and Theory of Mind.Mahin Chenari - 2009 - Phenomenology and the Cognitive Sciences 8 (1):17-31.
    In contemporary philosophy and psychology there is an ongoing debate around the concept of theory of mind. Theory of mind concerns our ability to understand another person. The two approaches that dominate the debate are “Theory Theory” (TT) and “Simulation Theory” (ST). This paper explores the connection between theory of mind and hermeneutics. Although both speak of the nature of understanding, and the way we gain and organize our knowledge of others, certain aspects of Schleiermacher’s hermeneutics reflect a theory approach, (...)
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  • From Epistemology to Ontology: Gadamer's Hermeneutics and Wittgensteinian Social Science. [REVIEW]Susan Hekman - 1983 - Human Studies 6 (1):205 - 224.
  • Communication Reconstructed.Robyn Penman - 1988 - Journal for the Theory of Social Behaviour 18 (4):391–410.
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  • Everyday Explanation: The Pragmatics of Puzzle Resolution.William Turnbull - 1986 - Journal for the Theory of Social Behaviour 16 (2):141–160.
  • Autonomy and Why You Can “Never Let Me Go”.Lynne Bowyer - 2014 - Journal of Bioethical Inquiry 11 (2):139-149.
    Kazuo Ishiguro’s book Never Let Me Go is a thoughtful and provocative exploration of what it means to be human. Drawing on insights from the hermeneutic-phenomenology of Martin Heidegger, I argue that the movement of Ishiguro’s story can be understood in terms of actualising the human potential for autonomous action. Liberal theories take autonomy to be concerned with analytically and ethically isolatable social units directing their lives in accordance with self-interested preferences, arrived at by means of rational calculation. However, I (...)
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  • Philosophical Hermeneutics and Contemporary Muslim Scholars’ Approaches to Interpreting Scripture.Ali Akbar - 2020 - Philosophy and Social Criticism 47 (5):587-614.
    Although the German philosopher Hans-Georg Gadamer was not a religious thinker or theologian, his work and approach have influenced thinkers in the field of theology. This article explores some ‘overlaps’ between Gadamerian hermeneutics and the ideas of some contemporary Muslim scholars such as Nasr Hamid Abu Zayd, Abdolkarim Soroush, Muhammad Mujtahed Shabestari and Hassan Hanafi regarding issues of textual interpretation and understanding. In particular, the article seeks to understand how such ideas have appeared in these Muslim scholars’ approaches to interpreting (...)
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  • ‘L'enfer, C'est les Autres’: Goffman's Sartrism. [REVIEW]P. D. Ashworth - 1985 - Human Studies 8 (2):97 - 168.
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  • A Critical Assessment of the Programmes of Producing ‘Islamic Science’ and ‘Islamisation of Science/Knowledge’.Ali Paya - 2015 - International Studies in the Philosophy of Science 29 (3):311-335.
    In the present article, working from within the framework of critical rationalism and focusing mostly on the views developed by some Iranian writers, I argue that the programmes of producing ‘Islamic Science’ and ‘Islamisation of Science/Knowledge’ are doomed to failure. I develop my arguments in three parts. I start by explaining that the advocates of the programmes of producing cIS or IoK subscribe to mistaken images of science that are shaped by either a positivist or outmoded culturalist/interpretivist theories of science. (...)
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  • What Does It Mean to Understand Language?Terry Winograd - 1980 - Cognitive Science 4 (3):209-241.
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  • Language for the Global Economy: Some Curriculum Fundamentals and Pedagogical Practices in the Colonial Educational Enterprise.Norrel A. London - 2001 - Educational Studies 27 (4):393-423.
    The paper provides an example of contrivances undertaken to establish English as the language of the global economy. Trinidad and Tobago is the location chosen, and the late colonial period is the time frame used to demonstrate how the 'project' worked. The paper focuses upon some curricular and pedagogic practices used to transmit and fortify English as the language of communication, and is classroom based. What took place at ground level, so to speak, and within the framework of a major (...)
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  • Heideggerjevski Izvori Estetike Vsakdanjosti.Cristian Hainic - 2015 - Filozofski Vestnik 36 (1).
    Izhajajoč iz hermenevtične fenomenologije Martina Heideggerja, ki pretresa ontološki status umetniških del in se osredotoča na njihov značaj »stvari«, da bi destruirala tradicionalni pomen umetnosti, trdim, da za estetiko vsakdanjosti lahko rečemo, da pripada postheidegerjevski nalogi ponovnega premisleka umetnosti in temeljev estetike. Privzemanje hermenevtičnega pristopa k umetnosti ima za estetiko dvojno posledico: na eni strani širi njen doseg, s tem ko jo razširi onstran območja lepe/visoke umetnosti k vsakdanjim predmetom in izkustvom, in, na drugi strani, meče novo luč na pomen (...)
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  • The Viability of Confucian Transcendence: Grappling with Tu Weiming’s Interpretation of the Zhongyong.Sze-kar Wan - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):407-421.
    Weiming’s notion of transcendence in terms both of its legitimacy as an interpretation of Confucianism and of its viability as an answer to modern challenges. An examination of Tu’s hermeneutical assumptions in his Zhongyong commentary leads to a discussion of his locating transcendence in the subjectivity of the junzi, the profound person. Calling the self-cultivation self-knowledge, Tu makes explicit the religious character of the xin, the basis of self-cultivation, and its transcendent character, because it is endowed from heaven. However, because (...)
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  • A Hermeneutical Accent on the Conduct of Political Inquiry.Hwa Yol Jung - 1978 - Human Studies 1 (1):48 - 82.
  • A Paradigm for Research in Education.Borje Holmberg - 1982 - Journal of Philosophy of Education 16 (1):19–33.
  • Does Kant's Rejection of the Right to Resist Make Him a Legal Rigorist? Instantiation and Interpretation in the Rechtslehre.Radu Neculau - 2008 - Kantian Review 13 (2):107-140.
    It is generally acknowledged that Kant's political philosophy stands on a par with the great works of the Western liberal tradition. It is also a matter of agreement that the rational principles on which it rests represent an adequate philosophical expression of the progressive agenda that was inaugurated by the Enlightenment and fulfilled, with varying degrees of success, by the French Revolution. Yet Kant's philosophical position is ambiguous when it comes to evaluating that momentous event in modern history. We know, (...)
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  • Hermeneutic Philosophy. Part I: Implications of its Use as Methodology in Interpretive Nursing Research.Rene Geanellos - 1998 - Nursing Inquiry 5 (3):154-163.
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  • Nursing Research and the Philosophy of Hermeneutics.Peter Draper - 1996 - Nursing Inquiry 3 (1):45-52.
  • Schleiermacher's Hermeneutic and Its Critics.Richard L. Corliss - 1993 - Religious Studies 29 (3):363 - 379.
  • Creating What Sort of Professional? Master's Level Nurse Education as a Professionalising Strategy.Kate Gerrish, Mike McManus & Peter Ashworth - 2003 - Nursing Inquiry 10 (2):103-112.
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  • The Intentionalist Controversy and Cognitive Science.Raymond W. Gibbs - 1993 - Philosophical Psychology 6 (2):181-205.
    Abstract What role do speakers'/authors? communicative intentions play in language interpretation? Cognitive scientists generally assume that listeners'/readers? recognitions of speakers'/authors? intentions is a crucial aspect of utterance interpretation. Various philosophers, literary theorists and anthropologists criticize this intentional view and assert that speakers'/authors? intentions do not provide either the starting point for linguistic interpretation or constrain how texts should be understood. Until now, cognitive scientists have not seriously responded to the current challenges regarding intentions in communication. My purpose in this article (...)
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  • Günter Figal's hermeneutics.Theodore George - 2009 - Philosophy Compass 4 (6):904-912.
    This article offers a survey of some main ideas in Günter Figal's hermeneutics as he presents them in his recent Gegenständlichkeit: Das Hermeneutische und die Philosophie [ Objectivity: The Hermeneutical and Philosophy ]. Figal promises a new approach to the philosophical study of hermeneutics in this work that would advance beyond Gadamer, Heidegger, and others in significant respects. His project opens out from the belief that hermeneutical experience is guided by exteriority; such experience is directed toward and sustained by what (...)
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  • Reviving Christian Humanism: Science and Religion.Don S. Browning - 2011 - Zygon 46 (3):673-685.
    Abstract. A possible consequence of the dialogue between science and religion is a revived religious humanism—a firmer grasp of the historical and phenomenological meanings of the great world religions correlated with the more accurate explanations of the rhythms of nature that natural science can provide. The first great expressions of religious humanism in the West emerged when Jewish, Christian, and Islamic scholars sat in the same libraries in Spain and Sicily, studying and translating the lost manuscripts of Aristotle in the (...)
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