This essay was Gadamer 's position paper in the April 1981 “debate” with Derrida at a conference on “Text and Interpretation” held at the Sorbonne in Paris. In it he discusses his approach to texts and several elements of Derrida's philosophy,..
The usage, derivation, and psychological, ethical, and legal aspects of slang terminology in medicine are discussed. The colloquial vocabulary is further described and a comprehensive glossary of common UK terms provided in the appendix. This forms the first list of slang terms currently in use throughout the British medical establishment.
Environmental values are integral to the work of environmental regulators. However values are not simple concepts that can be 'applied' by the regulators. How they are taken on board will depend, inter alia, on the nature of the organisation, its staff and the issues it deals with. Because the environment is complex, the use of values, and in particular of monetary values, will also be complex. While certain ways of expressing values may not be without problems, they can still provide (...) useful guidelines for action. An organisation uses both internal and external processes to develop and articulate values. The challenge is, over time, to integrate these processes and make them more meaningful. (shrink)
Husserl received from Martin Heidegger a copy of his Kant and the Problem of Metaphysics in the summer of 1929 not long before Husserl had determined to reread Heidegger's writings in order to arrive at a definitive position on Heidegger's philosophy. With this in view, Husserl reread and made extensive marginal comments in Being and Time and Kant and the Problem of Metaphysics. This essay by the translator of the remarks in KPM offers some historical background and comment on the (...) importance of the remarks in KPM and attempts to describe Husserl's counterposition to Heidegger on six issues that divided the two major twentieth century philosophers. (shrink)
Husserl's marginal remarks in Kant und das Problem der Metaphysik clearly do not reflect the same intense effort to penetrate Heidegger's thought that we find in his marginal notes in Sein und Zeit. Merely in terms of length, Husserl's comments in the published German text occupy only one-third the number of pages.2 Pages 1-5, 43-121, and 125-1673 contain no reading marks at all-over half of the 236 pages of KPM. This suggests that Husserl either read these pages with no intention (...) of returning to the text or skipped large parts of the middle of the text altogether.4 His remarks often express frustration or a resigned recognition of the now unbridgeable, irrevocable gap between himself and Heidegger. (shrink)
This volume presents six lively conversations with Hans-Georg Gadamer, one of the twentieth century’s master philosophers. Looking back over his life and thought, Gadamer takes up key issues in his philosophy, addresses points of controversy, and replies to his critics, including those who accuse him of having been in complicity with the Nazis. A genial and direct conversationalist, Gadamer is here captured at his best and most accessible. The interviews took place between 1989 and 1996, and all but one appear (...) in English for the first time in this volume. The first three conversations, conducted by Heidelberg philosopher Carsten Dutt, deal with hermeneutics, aesthetics, and practical philosophy and the question of ethics. In a fourth conversation, with University of Heidelberg classics professor Glenn W. Most, Gadamer argues for the vital importance of the Greeks for our contemporary thinking. In the next, the philosopher reaffirms his connection with phenomenology and clarifies his relation to Husserl and Heidegger in a conversation with London philosopher Alfons Grieder. In the final interview, with German Nazi expert Dörte von Westernhagen, Gadamer describes his life as a struggling young professor in Germany in the 1930s and refutes accusations of his complicity with the Nazis. These conversations are a lucid introduction for readers new to the philosopher’s thought, and for experts they present an invaluable commentary on Gadamer’s most important themes. (shrink)
Richard Wolin, in his article 'Nazism and the Complicities of Hans-Georg Gadamer: Untruth and Method' ( New Republic , 15 May 2000, pp. 36-45), wrongly accuses Gadamer of being 'in complicity' with the Nazis. The present article in reply was rejected by the New Republic , but is printed here to show that Wolin in his article is misinformed and unfair. First, Wolin makes elementary factual errors, such as stating that Gadamer was born in Breslau instead of Marburg. He relies (...) on a highly questionable source, Teresa Orozco, as 'definitive'. He argues often by misconstruing the evidence and guilt by association. For instance, he associates Gadamer with Werner Jaeger, with whom he disagreed and had little contact. Finally,he misinterprets basic terms in Gadamer's hermeneutics, Vorurteil and authority, attributing to them the popular sense of these terms instead of their place in Gadamer's hermeneutics. Vorurteil , popularly translated as 'prejudice', but better rendered as 'prejudgment', refers to the prior knowledge that one needs in order to understand a situation or a text. In some cases, this is part of the inherited tradition. Authority refers to the respect one pays to those one recognizes as having more knowledge than oneself: one's doctor, or parent, or teacher, a judge, or certain texts. It is not an abject surrender to all authority but the necessary respect for authority in human relationships and in society in general. By misconstruing these terms, Wolin attempts to discredit Gadamer's general philosophy,not just to demonstrate a connection to the Nazis. At the end, his argument turns into a misinformed general political attack on Gadamer as an enemy of Enlightenment values. (shrink)
(...) that, for understanding his philosophy, which is an important work. Heidegger of this thesis, in three and a half after the introduction of this subject, that is divided into three parts: Part I: description of objects and works of Heidegger, in works of art as an understanding of them, because we For the concept of traditional materials and tools, concepts and understanding, causing defects in the traditional concept of the material is inherited too affected areas. Van Gogh's "peasant shoes" for example, Heidegger pointed out that the paintings are not like objects, it v. speaking, it In order to open out a farmer's world, reflecting the struggle of the world and the earth. In addition, Heidegger more further argued that "there's really happened in the works management." Thus, works of art, there is in their own, that is, something happened, that is, a demasking of the event. Part II: works with management in this part of the truth, Heidegger to the valley temple in the hope臘nervous as an example. Nervous around the temple In order to establish its own world, and built it rocks are perched on top of the earth. He describes, in the land dispute with the world, the world globalization. Nervous temple not only establish the world, it will build the future world of things highlighted. It makes the earth as the earth, it makes the material things in which they were shining and balconies. But the world is between the earth and there is a tension. Dispute in the world and the earth, the real treatment has occurred. In order to explain this argument, Heidegger describes Conclusion and clarity and must be covered, and really reasonable as it is no shield from the two who appear in the dispute. Management into a true open domain is one way to work, live and work disclosures In order to capture the truth coming out of the way management. His last statement, that is, "the U.S. is, as no shield the real management is essentially a coming out way." Part III: real management and art in the last part, Heidegger acknowledged his understanding of the true treatment can occur in the arts than other forms of into. It occurs in a statement to establish in place in the human in terms of close proximity, in the necessary sacrifices, in the thinker's thinking, as well as in science and discovering new things, or how a new way of thinking about the time. However, the real treatment typically occurred in the art such as, but a reasonable person to understand how the place must really understand the art. He discussed the creation of art, among the arts in this way to establish itself in the dispute among the earth and the world, in the clarity and the interaction among the shelter. Artists "out" the earth and establish real management. Art is "the formation and occurrence of real management." In the production of a work of art which, like the first time something significant condensation. However, art can not be no one to work in his or her work into the preservation of the recipient, so the art work of art was founded in and between artists and the preservation needs of these two persons. In this part of the end, Heidegger to explore the nature of poetry as an art, because "art party in Cunyou Zhe In order to open the middle of open land, open land in the open nature of a switch there then there In order to vastly different of deportment. " Heidegger conclusion speaking, art in its reality which is the origin of works of art. "Art for handling the source of truth." Art created by a jump occurs, jump lead it, and this lead to a "real management there is a special way to enter" and the way into history. In The Origin of the Work of Art, a series of lectures delivered several times in 1935 and 1936, Heidegger discusses art for the first time in his career as a teacher. He puts forth a distinctive account of art, extending his earlier fundamental ontology that took the being of beings as it starting point. The first two introductory pages of the lecture link this important work with the later philosophical hermeneutics of Hans-Georg Gadamer, who stated that it was an important work for understanding his philosophy. Heidegger's essay, after three and a half pages of introduction to the topic, is divided into three parts: Part Ⅰ: Thing and Work Heidegger says that in understanding the work of art as a work we are handicapped by the traditional conception of a thing, which is too much influenced by traditional categories, and by the concept of a tool. Taking the example of Van Gogh's "Peasant Shoes," Heidegger points out that unlike a thing, the painting speaks, it opens up the world of the peasant, reflects the struggle between world and earth. Furthermore, Heidegger goes a step further to claim that "the truth of being happens in the work." The artwork, then, in its being, is something that happens, an event of disclosure. Part Ⅱ. The Work and Truth In this part, Heidegger takes the example of a Greek temple standing in a valley. The temple sets up a world around itself but it is made of stone resting on the earth. The world worlds, he says in the strife between earth and world. The temple not only sets up a world, it sets forth the things out of which the world is made. It lets earth be earth, it lets things shine and otherwise appear in their materiality. But there is a tension between world and earth. In this strife between world and earth truth happens. To explain this, he has to speak about clearing and concealment, and truth as the unconcealment that arises out of the strife between the two. One of the ways that truth steps into the open is in the work, which captures and discloses the way truth appears. His final assertion is that "Beauty is one way in which truth essentially occurs as unconcealment." Part Ⅲ. Truth and Art. In the final section, Heidegger concedes that truth as he understands it occurs in other forms besides art. It occurs in the founding of a state, it occurs in the nearness of the near for a human being, in essential sacrifice, the thinking of a thinker, and when science discovers something new or how to think in a new way. But truth happens quintessentially in art. But to see how this happens one must understand art. He discusses the createdness of art, the way in which art establishes itself in the strife between earth and world, in the interaction of clearing and concealing. The artist "brings forth" earth and establishes truth. Art is "the becoming and happening of truth." In bringing forth a work of art, it is as if something is appearing for the first time. But art cannot come to stand without a receiver who preserves the work by letting it happen in him or her, so art in the artwork stands between and requires the artist and the "preserver." In the final part of the section Heidegger discusses poetry as the essence of art, because "in the midst of beings, art breaks open an open place in whose openness everything is other than usual." Heidegger concludes that art is the origin of the artwork in its actuality. "Art lets truth originate." Art comes about through a founding leap that originates it, and this originating is "a distinctive way in which truth comes into being," and into history. (shrink)
This is Palmer 2004 years come to Taiwan, Lo Fu Jen Catholic University in light of the second lecture series lecture, described as vulgar different flow history of Western hermeneutics. This means a comprehensive history of hermeneutics unifying different from the contemporary general domain of hermeneutics for individual study. This ancient Egypt, Rome hope臘nervous, then interpretation of the Bible, the Protestant development, the liberation of neural science, until the liberation of Latin America contemporary neural science, etc., all kinds of important (...) interpretation of the provision of interpretation of the form of sperm Jie. Tirelessly road ahead, not only the context of the history of hermeneutics with management and to clarify the effect of comb, more understanding of how hermeneutics itself with the meaning of integration, resulting in program like dragon eye-dotting enlightening. This article is the second lecture made by Richard Palmer in Taiwan in 2004, entitled as "An Unconventional History of Hermeneutics in the West," indicating that such a general history of hermeneutics is different from the various hermeneutic studies on individual fields. This paper makes outstanding explications on those important hermeneutic forms of ancient Egypt mythology, Greek and Roman mythology, Biblical interpretation, the development of the Protestant, liberation theology and even the contemporary liberation theology of Latin America, not only sorting out and clarifying the historical contexts of hermeneutics but also inspiring us on how to understand and unify the meanings of hermeneutics itself. (shrink)
The structure of Au layers deposited by sputtering on oxidized p-type Si substrates is investigated by a combination of scanning electron microscopy and scanning probe microscopy. The effect of the temperature on the grain structure of the layers has been determined, revealing that an annealing temperature of 300° C results in a larger grain size and smoother surfaces but generates some cracks in the film surface. At an annealing temperature of 500° C, further grain growth is observed, but a high (...) density of cracks and voids also results while there is little enhancement regarding the smoothness of the grain surfaces. (shrink)
These two volumes, taken together, reflect a whole new phase in hermeneutic reflection. The first volume, The Hermeneutic Tradition, keys on Schleiermacher, Dilthey, Heidegger, and Gadamer, following closely the account of the hermeneutic tradition presented in Palmer's Hermeneutics and offering important selections from that tradition, including a number of essays surrounding the Gadamer-Habermas debate. It covers its selected thinkers in unusual depth and thus serves well its purpose of providing the "hermeneutic context" whose transformation it envisions in the second volume.