Results for 'Hans-Georg Gamader'

283 found
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  1. The Propositional Vs. Hermeneutic Models of Cross-Cultural Understanding.Xinli Wang & Ling Xu - 2009 - South African Journal of Philosophy 28 (3):312-331.
    What the authors attempt to address in this paper is a Kantian question: not whether, but how is cross -cultural understanding possible? And specifically, what is a more effective approach for cross -cultural understanding? The answer lies in an analysis of two different models of cross -cultural understanding, that is, propositional and hermeneutic understanding. To begin with, the author presents a linguistic interpretation of culture, i.e., a culture as a linguistically formulated and transmitted symbolic system with its conceptual core as (...)
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  2. Anticipations of Hans Georg Gadamer’s Epistemology of History in Benedetto Croce’s Philosophy of History.Cody Franchetti - 2013 - Open Journal of Philosophy 3 (2):273-277.
    In "Truth and Method" Hans Georg Gadamer revealed hermeneutics as one of the foundational epistemological elements of history, in contrast to scientific method, which, with empiricism, constitutes natural sciences’ epistemology. This important step solved a number of long-standing arguments over the ontology of history, which had become increasingly bitter in the twentieth century. But perhaps Gadamer’s most important contribution was that he annulled history’s supposed inferiority to the natural sciences by showing that the knowledge it offers, though different in nature (...)
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  3.  16
    Harsh Poetry and Art's Address: Romare Bearden and Hans-Georg Gadamer in Conversation.Cynthia R. Nielsen - 2016 - Polish Journal of Aesthetics 43:103–123.
    In this essay, I analyze Romare Bearden’s art, methodology, and thinking about art, as well as his attempt to harmonize his personal aesthetic goals with his sociopolitical concerns. I then turn to Hans-Georg Gadamer’s reflections on art and our experience (Erfahrung) of art. I show how Bearden’s approach to art and the artworks themselves resonate with Gadamer’s critique of aesthetic consciousness and his contention that artworks address us, make claims upon us, and even reveal truth. Lastly, I discuss Gadamer’s (...)
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  4.  16
    La poesía como diálogo: consideraciones en torno a Plato und die Dichter de Hans-Georg Gadamer.Facundo Bey - 2017 - Boletín de Estética 38:7-43.
    El presente artículo se centra en el análisis de la lectura de la filosofía política platónica que Hans-Georg Gadamer realiza en su conferencia Plato und die Dichter (1934). Se planteará como hipótesis propia que, en los diálogos platónicos, tanto el filosofar como el poetizar habilitan el acceso a la comprensión del carácter sagrado de la justicia, la dimensión política de la legalidad de la musa poética y la percepción de lo sagrado como necesidad humana que permanece encubierta al modo (...)
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  5.  12
    Jacques Derrida, Hans-Georg Gadamer, Philippe Lacoue-Labarthe, “Heidegger, Philosophy, and Politics: The Heidelberg Conference”. [REVIEW]Facundo Bey - 2017 - Phenomenological Reviews 3.
    Heidegger, Philosophy, and Politics: The Heidelberg Conference Autor: Jacques Derrida, Hans-Georg Gadamer, and Philippe Lacoue-Labarthe, Edited by Mireille Calle-Gruber, Translated by Jeff Fort, Foreword by Jean-Luc Nancy, Editorial: Fordham University Press, Fecha de Publicación: 2016, Formato: Hardback $85.00, Páginas: 116, Reviewed by: Facundo Bey (Universidad Nacional de General San Martín / CONICET-Universidad de Buenos Aires).
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  6. "Ser Que Pode Ser Compreendido É Linguagem": A Ontologia Hermenêutica de Hans-Georg Gadamer.Luiz Rohden - 2000 - Revista Portuguesa de Filosofia 56 (3/4):543 - 557.
    Este artigo constitui uma reflexão acerca desta central e controversa afirmação contida na terceira parte de Verdade e Método segundo a qual "ser que pode ser compreendido é linguagem". Depois de apresentar uma tríplice leitura dessa mesma afirmação, concretamente na sua dimensão platónica, kantiana, e hegeliana, o artigo procura sobretudo desenvolver uma leitura ontológica da mesma. É assim que, partindo dessa tríplice leitura, o presente trabalho intenta justificar e fundamentar a Ontologia hermenêutica de Gadamer, a qual considera ser, para além (...)
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  7. El valor de la pregunta hermenéutica en Hans-Georg Gadamer.Fabio Morandín - 2016 - Revista de Educación y Desarrollo 39:99-107.
    In the present work is addressed three defining aspects of the question hermeneutics as didactic and condition to generate a shared horizon of meaning. In the first place the dialog between the text, author and reader. Second, the opening of the horizon of meaning through the question and its radical ontological. Third, the role of tradition in the construction of rational discourse and breaking through a language polysemic. Finally, we conclude that the dialog that opens horizon and shared sense is (...)
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  8. O Holismo Linguístico na Hermenêutica Filosófica de Hans-Georg Gadamer: uma análise a partir do conceito de imagem (Bild).Saulo Monteiro Martinho de Matos - 2016 - Peri 8 (1):279-297.
    This study sheds light on Gadamer’s hermeneutical thought by means of an analysis of the fundamental concept “image” (Bild). The central hypothesis of this study consists in regarding Gadamer’s philosophy as a defense of an holistic model for human sciences, which can be regarded in opposition to an atomistic model. Whereas atomism states that social phenomena should be reduced to singular actions, holism claims that there are substantial or ontological differences between individual and social phenomena or facts. Thus, the concept (...)
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  9. Book Review: Wiek filozofii. Rozmowy z Riccardem Dottorim, Hans-Georg Gadamer.Paweł Sznajder - 2011 - Argument: Biannual Philosophical Journal 1 (1):146-149.
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  10.  95
    Kerdo jelezes...Tobb-csendbeni alkalmazott filozofiai zajhaboritas a szabad(sag) kerdezes(e)ben.Kiraly V. Istvan - 2004 - Bratislava (Pozsony): Kalligram.
    Az "alkalmazott filozofia" egy uj korvonalazasa ugy a modszertan mint a tematikak szompontjabol.
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  11. Contemporary Legal Philosophising: Schmitt, Kelsen, Lukács, Hart, & Law and Literature, with Marxism's Dark Legacy in Central Europe (on Teaching Legal Philosophy in Appendix).Csaba Varga - 2013 - Szent István Társulat.
    Reedition of papers in English spanning from 1986 to 2009 /// Historical background -- An imposed legacy -- Twentieth century contemporaneity -- Appendix: The philosophy of teaching legal philosophy in Hungary /// HISTORICAL BACKGROUND -- PHILOSOPHY OF LAW IN CENTRAL & EASTERN EUROPE: A SKETCH OF HISTORY [1999] 11–21 // PHILOSOPHISING ON LAW IN THE TURMOIL OF COMMUNIST TAKEOVER IN HUNGARY (TWO PORTRAITS, INTERWAR AND POSTWAR: JULIUS MOÓR & ISTVÁN LOSONCZY) [2001–2002] 23–39: Julius Moór 23 / István Losonczy 29 // (...)
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  12. Historia y télos de la filosofía: El debate de Husserl, Heidegger y Gadamer en torno al humanismo.Andrés-Francisco Contreras - 2016 - In Diana M. Muñoz González (ed.), ¿El fin del hombre? Humanismo y antihumanismo en la filosofía contemporánea. Editorial Bonaventuriana, Sociedad Colombiana de filosofía. pp. 13-49.
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  13.  98
    "I Watched Jane Die:" Theorizing Breaking Bad's Aesthetic of Brutality.Ian K. Jensen - 2016 - In Breaking Down "Breaking Bad:" Critical Perspectives. Albuquerque: University of New Mexico Press. pp. 111-138.
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  14.  38
    Wie kausal ist menschliches Handeln? Grenzen in der Naturalisierung menschlichen Handelns.Gasser Georg - 2011 - Zeitschrift Für Katholische Theologie 133 (3-4):361-381.
    This article argues that the causal theory of action cannot explain conscious human action adequately. Interpreting actions as bodily movements caused by (mental) states internal to the agent does not do justice to the particular role of the agent herself as ‘performing’ or ‘bringing about’ the action in the light of specific reasons. The only thing one can say about actions being distinct from other bodily movements such as automatic physiological processes or reflexes will employ again the concept of action (...)
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  15.  45
    Encountering Finitude: On the Hermeneutic Radicalization of Experience.Jussi M. Backman - 2018 - In Antonio Cimino & Cees Leijenhorst (eds.), Phenomenology and Experience: New Perspectives. Leiden: Brill. pp. 46-62.
    The chapter approaches the hermeneutic concept of experience introduced by Hans-Georg Gadamer in Truth and Method (1960) from the perspective of the conceptual history of experience in the Western philosophical tradition. Through an overview of the concept and the epistemological function of experience (empeiria, experientia, Erfahrung) in Aristotle, Francis Bacon, and Hegel, it is shown that the tradition has considered experience first and foremost in methodological terms, that is, as a pathway towards a form of scientific knowledge that is (...)
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  16. Non solum peritos in ea glorificare. Apretado compendio histórico-cultural del papel jugado por las disciplinas musicales en la educación occidental, y propuesta hermenéutico-filosófica, con tintes gadamerianos, de cierta labor que les cabría ejercer en nuestro porvenir.Miguel Angel Quintana Paz - 2005 - In Teresa Oñate Zubía, Cristina García Santos & Miguel Angel Quintana Paz (eds.), Hans-Georg Gadamer: Ontología estética y hermenéutica. Madrid: Dykinson. pp. 613-677.
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  17.  10
    Hegel and Hermeneutics.Michael Baur - 2014 - In G.W.F. Hegel: Key Concepts. New York, USA: Routledge. pp. 208-221.
    Understood in its widest sense, the term “hermeneutics” can be taken to refer to the theory and/or practice of any interpretation aimed at uncovering the meaning of any expression, regardless of whether such expression was produced by a human or non-human source. Understood in a narrower sense, the term “hermeneutics” can be taken to refer to a particular stream of thought regarding the theory and/or practice of interpretation, developed mainly by German-speaking theorists from the late eighteenth through to the late (...)
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  18. "Philosophy as Therapy for Recovering (Unrestrained) Omnivores".Matthew C. Halteman & Megan Halteman Zwart - 2016 - In Andrew Chignell, Terence Cuneo, and Matthew C. Halteman, eds., Philosophy Comes to Dinner: Arguments about the Ethics of Eating, New York: Routledge, 2016.
    Recourse to a variety of well-constructed arguments is undoubtedly a significant strategic asset for cultivating more ethical eating habits and convincing others to follow suit. Nevertheless, common obstacles often prevent even the best arguments from getting traction in our lives. For one thing, many of us enter the discussion hampered by firmly-entrenched but largely uninvestigated assumptions about food that make it difficult to imagine how even well-supported arguments that challenge our familiar frames of culinary reference could actually apply to us. (...)
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  19.  24
    Phronesis and Hermeneutics: The Construct of Social / Economic Phenomenon and Their Interpretation for a Sustainable Society. Jackson - 2016 - Economic Insights - Trends and Challenges 8 (2):1-8.
    This article has provided a forum for analytical discourses pertaining to two philosophical and methodological concepts (Phronesis and Hermeneutics) in a bid to addressing the key objectives set out. Dscussions emanated from the work (more so from literature review carried out) clearly shows that, there is no crystal dichotomy between the two concepts, but more so the prevalence of inter-connectedness and interpretation of situations or even texts can also be based on an expression of positive biasness towards what one may (...)
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  20. Language, Prejudice, and the Aims of Hermeneutic Phenomenology: Terminological Reflections on “Mania".Anthony Vincent Fernandez - 2016 - Journal of Psychopathology 22 (1):21-29.
    In this paper I examine the ways in which our language and terminology predetermine how we approach, investigate and conceptualise mental illness. I address this issue from the standpoint of hermeneutic phenomenology, and my primary object of investigation is the phenomenon referred to as “mania”. Drawing on resources from classical phenomenology, I show how phenomenologists attempt to overcome their latent presuppositions and prejudices in order to approach “the matters themselves”. In other words, phenomenologists are committed to the idea that in (...)
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  21. Neues Denken – Neue Metaphysik. Reiner Wiehl als Rosenzweig-Interpret.Luca Bertolino - 2013 - In Eveline Goodman-Thau & Hans-Georg Flickinger (eds.), Zur Aktualität des Unzeitgemäßen. Beiträge zum Jüdischen Denken. Reiner Wiehl zum Andenken. Verlag Traugott Bautz. pp. 87-109.
    Reiner Wiehl has always drawn scholarly attention to the more strictly philosophical aspects of Rosenzweig's work. His essays can be put beside those of Jürgen Habermas, Hans-Georg Gadamer and Emmanuel Levinas. As a matter of fact his interpretation of "The Star of Redemption" is philosophically problematic, doubting and questioning, so that it has been particularly fruitful in the effects, i.e. in indicating to the scholars new hermeneutical ways.
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  22. St. Augustine on Text and Reality (and a Little Gadamerian Spice).Cynthia R. Nielsen - 2009 - Heythrop Journal 50 (1):98-108.
    One way of viewing the organizing structure of the Confessions is to see it as an engagement with various texts at different phases of St. Augustine’s life. In the early books of the Confessions, Augustine describes the disordered state that made him unable to read any text (sacred or profane) properly. Yet following his conversion his entire orientation— not only to texts but also to reality as a whole—changes. This essay attempts to trace the winding paths that lead up to (...)
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  23. Paracelsus on Erfahrung and the Wisdom of Praxis.Michael D. Doan - 2009 - Analecta Hermeneutica 1:168-185.
    Not only did Paracelsus (1493-1541) censure the logic of the Aristotelians, but also their "Godless" approach to questioning nature. He declared that Aristotle was “a heathen whose work had rightly been condemned repeatedly in church councils." In this essay I elucidate some of the more salient features of Paracelsus’s "epistemology," and draw parallels between his notion of experientia (Erfahrung) and that of Hans-Georg Gadamer. I also discuss Paracelsus’s educational metaphor, his creation myth, and the mysterious doctrine of signatures en (...)
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  24. Sztuka jako świętowanie.Leszek Sosnowski - forthcoming - Estetyka I Krytyka 5 (5):90-105.
    Art as Festival Art has been a privileged sphere in the sense that it appeales to art-receivers because of its power of taking them outside the sphere of everyday life (commonplaceness) and practicality. For the first time the philosophers of ancient Greece propagated this view. In this paper the Pythagorean and Aristotle’s views are considered; however they have different metaphysical bases, there is some aspect common to theirs aesthetics. In 20th century it is Helmut Kuhn, Hans-Georg Gadamer and Władysław (...)
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  25.  69
    6 Gadamer and the Game of Understanding.Monica Vilhauer - 2013 - In Emily Ryall (ed.), The Philosophy of Play. Routledge. pp. 75.
    By Focusing on Hans-Georg Gadamer’s magnum opus Truth and Method, this paper aims to show how understanding itself — including the understanding of artworks, texts, tradition, and living speech — can be understood as a kind of game or dialogical play-process which requires crucial ethical conditions to be met if it is going to succeed. Success, in terms of the communication of meaning, requires that the players (or interlocutors) commit to a genuine participation with each other in which they (...)
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  26.  24
    Observaciones críticas sobre cierta noción dizque hermenéutica de lo que es traducir.Miguel Ángel Quintana Paz - 2008 - Daimon: Revista Internacional de Filosofía:283-294.
    El artículo analiza hasta que punto puede equipararse la labor del traductor con la de realizar una interpretación de los textos sobre los que trabaja. Utilizaremos para ello instrumental tanto de la tradición de la filosofía hermenéutica (especialmente Hans-Georg Gadamer) como de la inspirada en la obra de Ludwig Wittgenstein. La conclusión intenta mostrar las fuertes diferencias que existen entre traducir e interpretar, y con ello entender mejor qué quiere decir realmente la idea de "universalidad hermenéutica" que funda la (...)
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  27.  55
    Schleiermacher on Language, Religious Feeling, and the Ineffable.Eric S. Nelson - 2004 - Epoché: A Journal for the History of Philosophy 8 (2):297-312.
    This paper is about the relevance of the ineffable and the singular to hermeneutics. I respond to standard criticisms of Friedrich Schleiermacher by Karl Barth and Hans-Georg Gadamer in order to clarify his understanding of language, interpretation, and religion. Schleiermacher’s “indicative hermeneutics” is developed in the context of the ethical significance of communication and the ineffable. The notion of trace is employed in order to interpret the paradox of speaking about that which cannot be spoken. The trace is not (...)
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  28. World and Subject: Themes From McDowell.Tony Cheng - 2008 - Dissertation, National Chengchi University, Taiwan
    This essay is an inquiry into John McDowell’s thinking on ‘subjectivity.’ The project consists in two parts. On the one hand, I will discuss how McDowell understands and responds to the various issues he is tackling; on the other, I will approach relevant issues concerning subjectivity by considering different aspects of it: a subject as a perceiver, knower, thinker, speaker, agent, person and (self-) conscious being in the world. The inquiry begins by identifying and resolving a tension generated by the (...)
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  29. Plato's Lost Lecture.Bennett Gilbert - 2012 - Dissertation, Reed College
    Plato is known to have given only one public lecture, called "On the Good." We have one highly reliable quotation from Plato himself, stating his doctrine that "the Good is one." The lecture was a set of ideas that existed as an historical event but is now lost--and it dealt with ideas of supreme importance, in brief form, by the greatest of philosophers. Any reading of the lecture is speculative. My approach is philosophical rather than historiographic. The liminal existence of (...)
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  30. Heideggers Marburger Zeit.Tobias Keiling (ed.) - 2013 - Klostermann.
    »Mit Heideggers Eintreffen in Marburg begann … für das philosophische Denken eine neue Epoche.« – So erinnert sich Hans-Georg Gadamer an Heideggers Marburger Zeit, und nicht nur Heideggers eigenes Schaffen, auch die anhaltende Wirkung von Sein und Zeit und den anderen in Marburg verfassten Schriften und Vorlesungen, geben diesem Diktum recht. Seit diese Texte in der Gesamtausgabe vorliegen, wird immer deutlicher, wie sich Heidegger in Marburg philosophisch entwickelt hat, welche Ideen, Lektüren und Begegnungen diese Zeit prägten und welche Wege (...)
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  31. Buddhismus Und Quantenphysik: Die Wirklichkeitsbegriffe Nāgārjunas Und der Quantenphsyik [I.E. Quantenphysik].Christian Thomas Kohl - 2005 - Windpferd.
    1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was Nagarjuna denying (...)
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  32. W poszukiwaniu ontologicznych podstaw prawa. Arthura Kaufmanna teoria sprawiedliwości [In Search for Ontological Foundations of Law: Arthur Kaufmann’s Theory of Justice].Marek Piechowiak - 1992 - Instytut Nauk Prawnych PAN.
    Arthur Kaufmann is one of the most prominent figures among the contemporary philosophers of law in German speaking countries. For many years he was a director of the Institute of Philosophy of Law and Computer Sciences for Law at the University in Munich. Presently, he is a retired professor of this university. Rare in the contemporary legal thought, Arthur Kaufmann's philosophy of law is one with the highest ambitions — it aspires to pinpoint the ultimate foundations of law by explicitly (...)
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  33. From Dualism to the Preservation of Ambivalence. Hans Jonas’ “Ontological Revolution” as the Background to His Ethics of Responsibility.Roberto Franzini Tibaldeo - 2013 - In Catherine Larrère Eric Pommier (ed.), L'étique de la Vie Chez Hans Jonas. Publications de la Sorbonne. pp. 33-48.
    An attempt to achieve an overall interpretation of the thinking of Hans Jonas by utilising the notions of life, ambivalence and responsibility.
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  34.  23
    (March 2019 to 2014) The UNBELIEVABLE Similarities Between the Ideas of Some People (2011-2016) and My Ideas (2002-2008) in Physics (Quantum Mechanics, Cosmology), Cognitive Neuroscience, Philosophy of Mind, and Philosophy (This Manuscript Would Require a REVOLUTION in International Academy Environment!).Gabriel Vacariu - manuscript
    CONTENT -/- Some preliminary comments Introduction: The EDWs perspective in my article from 2005 and my book from 2008 -/- I. PHYSICS, COGNITIVE NEUROSCIENCE, PHILOSOPHY (‘REBORN DINOSAURS’ ) • (2016) Did Sean Carroll’s ideas (California Institute of Technology, USA) plagiarize my ideas (2002-2010) on quantum mechanics, the relationship between Einstein relativity and quantum mechanics, life, the mind-brain problem, etc.? • (2016) The unbelievable similarities between Frank Wilczek’s ideas (Nobel Prize in Physics) and my ideas (2002-2008, etc.) (Philosophy of Mind and (...)
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  35. The Meaning of Life. Can Hans Jonas’ "Philosophical Biology" Effectively Act Against Reductionism in the Contemporary Life Sciences?Roberto Franzini Tibaldeo - 2015 - Humaniora. Czasopismo Internetowe 1 (9):13-24.
    Hans Jonas’ “philosophical biology,” although developed several decades ago, is still fundamental to the contemporary reflection upon the meaning of life in a systems thinking perspective. Jonas, in fact, closely examines the reasons of modern science, and especially of Wiener’s Cybernetics and Bertalanffy’s General System Theory, and at the same time points out their basic limits, such as their having a reductionistic attitude to knowledge and ontology. In particular, the philosopher highlights the problematic consequences of scientific reductionism for human nature. (...)
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  36. Sacrifice and Repentance as Self-Restraint. Hans Jonas’ Ethics for a Technological Epoch.Roberto Franzini Tibaldeo - 2011 - Toronto Journal of Jewish Thought 3.
    The present article tries to analyze the role played in Hans Jonas’ ethical reflection by religious—namely, Jewish—tradition. Jonas goes in search of an ultimate foundation for his ethics and his theory of the good in order to face the challenges currently posed by technology’s nihilistic attitude towards life and ethics. Jonas’ ethical investigation enters into the domain of metaphysics, which offers an incomparable contribution to the philosophical endeavour, without undermining its overall independence. In this way, Jewish categories—such as remorse, shame, (...)
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  37.  95
    Né darwinismo né intelligent design. Un confronto tra Hans Jonas e Joseph Ratzinger.Roberto Franzini Tibaldeo & Paolo Becchi - 2013 - Annuario Filosofico 29:242-275.
    A comparison between the thinking of Hans Jonas and Joseph Ratzinger on Darwinism and Intelligent Design.
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  38. Hans Jonas and Vasily Grossman: Reflections on the Human Condition After Auschwitz.Roberto Franzini Tibaldeo - 2014 - Ethics in Progress 5 (2):215-245.
    The article endeavours to compare the reflections on the Shoah of two of the most celebrated intellectuals of Jewish origin of the 20th century, namely the German philosopher Hans Jonas and the Soviet writer Vasily Grossman. Both Jonas’ essay on The Concept of God after Auschwitz and Grossman’s novels and reports, such as The Hell of Treblinka, Life and Fate, and The Sistine Madonna, are characterised by a thorough enquiry into the ambivalence of the human condition, that tries to shed (...)
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  39. Between Barth and Wittgenstein: On the Availability of Hans Frei's Later Theology.Jason A. Springs - 2007 - Modern Theology 23 (3):393-413.
    This paper explores the “cultural-linguistic” dimensions of Hans Frei’s theology. I make the case that several of the pragmatic and sociological concerns usually identified as distinctive marks of Frei’s later theology of the 1980s are, in fact, central to his work as far back as the early 1960s. Moreover, I demonstrate that such “cultural-linguistic” insights present important continuous threads in the development of his theology from early to late. Attending to this dimension illuminates the trajectory of Frei’s thinking as consistently (...)
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  40.  91
    Animale, "transanimale" e umano nel pensiero di Hans Jonas / Animal, "transanimal" and Human in Hans Jonas' Thought.Roberto Franzini Tibaldeo - 2015 - Pensando – Revista de Filosofia 6 (11):415-435.
    Il pensiero di Hans Jonas, specie per quel che riguarda la cosiddetta “biologia filosofica”, tratta indirettamente del rapporto tra essere umano e animale. A questo riguardo, Jonas rifiuta sia l’approccio dualistico, sia quello monistico-riduzionistico e propende al contrario per una complessiva reinterpretazione del fenomeno della vita nei termini di quel che egli definisce una “rivoluzione ontologica”. In virtù di ciò, il pensatore rintraccia lo specifico del fenomeno della vita e individua nelle forme viventi una scala naturae di complessità, auto-trascendimento e (...)
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  41.  90
    As limitações das éticas tradicionais e a fundamentação da ética da responsabilidade segundo Hans Jonas.Daniel Alves da Silva Lopes Diniz - 2012 - Cadernos Do Pet Filosofia 3 (5):2-14.
    Embora elaborada principalmente na década de 1970 a ética de Hans Jonas permanece atual e é particularmente relevante pelo uso da metafísica em um contexto pós-moderno (algo inusitado e ousado) e por sua teoria dos valores que podem ser atribuídos ao ser e ao não-ser. Pretende-se aqui apresentar as limitações que Jonas detectou nas éticas tradicionais (judaico-cristã, kantiana, por exemplo) e analisar as soluções por ele propostas (notadamente heurística do medo e futurologia comparada). Compreender também a fundamentação de tais soluções (...)
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  42.  39
    Revolutionary Rhetoric: Georg Büchner’s “Der Hessische Landbote” – A Case Study. [REVIEW]Manfred Kienpointner - 2007 - Argumentation 21 (2):129-149.
    In this paper, the political pamphlet “Der Hessische Landbote” by the eminent German author, Georg Büchner (1813–1837), will be positioned within the context of its political and historical background, analyzed as to its argumentative and stylistic structure, and critically evaluated. It will be argued that propaganda texts such as this should be evaluated by taking into account both rhetorical perspectives and standards of rational discussion. As far as argumentative structure is concerned, a modified version of the Toulmin scheme will be (...)
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  43.  46
    Notes . Discussion . Book Reviews Hans Kelsen on Norm and Language.William E. Conklin - 2006 - Ratio Juris 19 (1):101-126.
    This essay examines an ambiguity in Hans Kelsen’s theory of a norm. On the one hand, Kelsen claims to adhere to what he considers the ‘is/ought’ dichotomy. Kelsen claims that he is describing what really is. On the other hand, Kelsen seems to be understanding the is/ought dichotomy in a very different manner than that by which his contemporaries or, indeed, today’s readers understand the distinction. The clue to this ambiguity is Kelsen’s understanding of a norm. Although legal existence is (...)
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  44. La rivoluzione ontologica di Hans Jonas. Uno studio sulla genesi e il significato di “Organismo e libertà”.Roberto Franzini Tibaldeo - 2009 - Mimesis.
    The book focuses on the thinking of the philosopher of Jewish origins, Hans Jonas (1903-1993), and precisely on his “philosophical biology”. The overall thesis is that this topic, which occupies the second stage of his thinking, is coherent with the previous phase (which focused on ancient Gnosticism), as well as with the following (which was dedicated to the ethics of responsibility). The main evidence supporting this thesis is the key notion of “ontological revolution”, the development of which I try to (...)
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  45. Was ist Natur? Klassische Texte zur Naturphilosophie.Gregor Schiemann (ed.) - 1996 - Deutscher Taschenbuchverlag.
    "Wir mögen an der Natur beobachten, messen, rechnen, wägen und so weiter, wie wir wollen, es ist doch nur unser Maß und Gewicht, wie der Mensch das Maß der Dinge ist." So schrieb Goethe im Jahre 1807. "Die Natur wird uns keine Sonderbehandlung gewähren, nur weil wir uns als 'Krone der Schöpfung' betrachten... Ich fürchte, sie ist nicht eitel genug, um sich an den Menschen als einen Spiegel zu klammern, in dem allein sie ihre eigene Schönheit sehen kann", schreibt der (...)
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  46.  69
    February2019-2014_Gabriel_VacariuThe UNBELIEVABLE Similar Ideas to My Ideas (2002-2008).Gabriel Vacariu - 2019 - Dissertation,
    Some preliminary comments Introduction: The EDWs perspective in my article from 2005 and my book from 2008 -/- I. PHYSICS, COGNITIVE NEUROSCIENCE, PHILOSOPHY (‘REBORN DINOSAURS’ ) • (2016) Did Sean Carroll’s ideas (California Institute of Technology, USA) (within the wrong framework, the “universe”) plagiarize my ideas (2002-2010) (within the EDWs framework) on quantum mechanics, the relationship between Einstein relativity and quantum mechanics, life, the mind-brain problem, etc.? • (2016) The unbelievable similarities between Frank Wilczek’s ideas (Nobel Prize in Physics) and (...)
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  47.  87
    O conceito de direito na filosofia moral gadameriana.Saulo Monteiro de Matos - 2012 - Revista de Estudos Constitucionais, Hermenêutica E Teoria Do Direito 4 (1):90-101.
    Hans-Georg Gadamer é reconhecido como um dos mais importantes filósofos do famoso linguistic turn. Malgrado a aparente recepção de seus debates filosóficos no campo da hermenêutica jurídica e, mais recentemente, da ética do direito, o seu conceito de direito ou, mais precisamente, os fundamentos de uma possível filosofia do direito gadameriana nunca foram submetidos a uma investigação jusfilosófica mais detalhada. Em parte porque a maioria dos comentadores da obra de Gadamer continua a ler seus escritos com uma forte referência (...)
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  48.  79
    This Thinking Lacks a Language: Heidegger and Gadamer’s Question of Being.Paul Regan - 2015 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy (2):376-394.
    Martin Heidegger’s preparation of the question of human existence was the focus of his seminal work Being and Time, first published in 1927. This paper refers to Heidegger’s phenomenological work through Heidegger’s colleague and friend Hans-Georg Gadamer to focus on how Heidegger prepares the question of Being and the problem of language in his later work. In his conversation with the Japanese scholar professor Tezuka, the meaning of language in the west appears to restrict an understanding of Being by (...)
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  49.  19
    The Secular and the Sacred: Complementary And/or Conflictual?John P. Hogan & Sayed Hassan Hussaini Akhlaq (eds.) - 2017 - Washington, DC, USA: Council for Research in Values and Philosophy.
    The issue of the relation of the sacred to the secular has become paramount in virtually every country in the world. From church-state relations in the US, with the debates around abortion and same-sex marriage, to the vitriolic discussions in France over the veil (hijab) sacred-secular, faith-reason, transcendence-imminence -- impacts every aspect of personal, social, and political life. Indeed, the questions often asked are whether Huntington s, Clash of Civilizations is today s reality? Is clash and conflict inevitable? This volume (...)
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  50.  18
    Gadamer, Tradition and Subjectivity.Camille Elise Atkinson - 1998 - Dissertation, New School for Social Research
    In Truth and Method, Hans-Georg Gadamer maintains that "tradition" and "prejudice" are constitutive of hermeneutic understanding, or the kind of understanding that is proper to the human sciences. This has led certain critics to accuse him of "conservatism" insofar as he appears to be ignoring, and thereby tacitly validating, the intellectual or political power structures that determine what counts as traditional, what it means to belong to a tradition, etc. On the other hand, there are those who charge him (...)
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