InhaltVorwort SiglenverzeichnisWerner Beierwaltes: Zum Tode von Reinhard Lauth am 23. August 2007 Marco Ivaldo: Nachruf auf Reinhard Lauth Wilhelm Lütterfelds: »Ich allein aber verstehe es recht.« Fichtes idealistischer Verstehensbegriff und seine Paradoxie Jean-François Goubet: Über die akademische Freiheit. Analyse eines sittlich, rechtlich und philosophisch grundlegenden Begriffs in Bezug auf Fichtes Antrittsrede zum Rektorenamt im Jahre 1811 Marco Rampazzo Bazzan: Idee und Gesicht in den Fünf Vorlesungen über die Bestimmung des Gelehrten Nina W. Gromyko: Das Transzendieren als grundlegende anthropologische (...) Konstruktion in Fichtes Vorlesungen über die Bestimmung des Gelehrten Valérie Kokoszka: L’Affektenlehre dans la dernière philosophie de Fichte Kaoru Hoshiba: Das Problem der Sprache bei Fichte Martin Siegel: Die Einforderung eines lebendigen Sprachvollzugs als Kennzeichen der späten Wissenschaftslehren FichtesRainer Adolphi: Die Tatsachen der Tathandlung. Über Fichtes implizite Auseinandersetzung mit den Anfängen einer ›anthropologischen‹ Depotenzierung der Vernunft Marina Bykova: Fichte’s Doctrine of the Self-Positing Subject Alexander Kudrjaschew: Die Entfaltung des Fichteschen Erfahrungsgrundes Peter L. Oesterreich: Fichte und die Kunst des PhilosophierensGiorgia Cecchinato: Fichtes Ästhetik. Eigene Reflexionen über Kunst und WissenschaftslehreManuel Jiménez Redondo: Die unzeitgemäße Aktualität Fichtes, aufgezeigt am Beispiel der Beziehung der theoretischen und praktischen Philosophie in seinem SpätwerkFranck Fischbach: De l’acte à l’être: la dernière philosophie de Fichte Marco Ivaldo: Sittlicher »Begriff« als wirklichkeitsbildendes Prinzip in der späten Sittenlehre Katja V. Taver: Interpersonalität. Von den Wolfskindern zu den Thatsachen des Bewusstseyns von 1810/11Ulrich Fritz Wodarzik: Prinzip Liebe – zwischen Natur und Freiheit beim späten FichteAlois K. Soller: Keine moralische Selbstbestimmung im Spätwerk Fichtes. Zur Genese eines VernunftdeterminismusJean-Marie Vaysse: Fichte, penseur de l’actualité. (shrink)

After National Socialism had destroyed any tradition in the history of thought, humanities in post-war Germany answered by criticizing this tradition, initiating a number of projects in the field of the history of concept. Erich Rothacker and Carl Schmitt, both compromised by National Socialism, can be seen here as predecessors of Joachim Ritter and also of Hans-Georg Gadamer. The letters, of which there are only a few, display consensus as well as dissent between the writers.

The touchstone of these seven original essays is the relationship between polis and praxis - the public-political space and the political action that maintains and is conditioned by that space. The argument flows from Martin Heidegger's lament in his Letter on Humanism that modern philosophers have failed to understand that the essence of "action" is "accomplishment." Dallmayr's lucid essays are a step toward achieving that understanding.Dallmayr assesses and puts into perspective the work of many of the seminal thinkers of the (...) 20th century - Martin Heidegger, Maurice Merleau-Ponty, Michel Foucault, Hans-Georg Gadamer, Jürgen Habermas, Hannah Arendt, Leo Strauss, Michael Oakeshott - as he takes up such topics as the plausibility of friendship as a model for political relations, the relationship between political praxis and "experience," Heidegger's ontology of freedom, Foucault's treatment of power, and the merits and disadvantages of Habermasian critical theory. The result is a stimulating and original contribution to current political discourse that explores and advocates the manifold possible levels of active political life below and above the level of the State.Fred Dallmayr has established a reputation as a theorist and critic who is equally well attuned to European and American currents of philosophical and political thought. Like Hannah Arendt, he sees the essay as an ideal form for exercises in theorizing en route while venturing beyond traditional categories and philosophical benchmarks. His aim in this book is not a close-knit propositional framework but a set of tentative and partially continuous explorations that are provocative and inviting, like the movements of a musical suite.Fred R. Dallmayr is Packey Dee Professor of Government, University of Notre Dame. (shrink)

Dans cet ouvrage, Gadamer (1900-2002) nous confie un veritable testament philosophique. Abordant des questions centrales de la pensee contemporaine, le maitre de l'hermeneutique livre ici ses dernieres reflexions sur des themes qui lui tiennent a coeur: l'art et la poesie, la reconnaissance et l'humanisme, l'amitie et l'ecoute. L'hermeneutique, selon Gadamer, est la theorie selon laquelle nous devons apprendre a ecouter.

A wide-ranging collection of philosophical essays in honor of Hans-Georg Gadamer.

English summary: Gadamer's main work, Truth and Method, will be published in 2010, exactly 50 years after the first edition, in a slightly corrected version as an inexpensive student edition. This is seen as one of the few standard works of German post-war philosophy which has achieved worldwide recognition. The huge reaction to this is surprising for many reasons, among other things because in this work an important new theory is presented in intimations only using the author's own conceptual instruments; (...) in fact the author is careful when touching on ancient themes in the philosophical approach to the world. The main question in the work is: What actually happens when we understand? Gadamer focuses on the historical dimensions of understanding, including his famous rehabilitation of prejudice. In addition to the systematic excursus, the book contains an intellectual history of hermeneutics, which is convincing in its virtuosity in dealing with a variety of inspirational figures such as Hegel, Dilthey, Husserl and Heidegger. The amiability and objectivity with which Gadamer invites his readers to a discussion are what account for the enormous influence of this exemplary textbook. German description: Wir sagen, dass wir ein Gesprach fuhren, aber je eigentlicher ein Gesprach ist, desto weniger liegt die Fuhrung desselben in dem Willen des einen oder anderen Partners. Was bei einem Gesprach herauskommt, weiss keiner vorher. Das Hauptwerk Wahrheit und Methode erscheint 2010, genau 50 Jahre nach der Erstausgabe, in durchgesehener und korrigierter Form als preiswerte Studienausgabe. Dieses Buch, das sein Autor erst im Alter von 60 Jahren schrieb, wurde zu einem Uberraschungserfolg der philosophischen Literatur. Als eines der wenigen weltweit anerkannten Standardwerke der deutschen Nachkriegsphilosophie wurde es in viele Sprachen ubersetzt.Die grosse Resonanz konnte aus vielerlei Grunden erstaunen, unter anderem weil hier nur in Andeutungen eine grosse neue Theorie mit eigenem begrifflichen Instrumentarium vorgestellt wird; der Autor umkreist vorsichtig uralte Themen des philosophischen Weltzugangs. Vor allem geht es um die Frage: Was geschieht eigentlich, wenn wir verstehen? Er stellt die geschichtliche Dimension des Verstehens in den Mittelpunkt, auch durch seine beruhmte Rehabilitierung des Vorurteils. Die systematischen Exkurse werden erganzt durch eine Geistesgeschichte der Hermeneutik, die in ihrer virtuosen Behandlung so unterschiedlicher Anreger wie Hegel, Dilthey, Husserl und Heidegger uberzeugt. Die Freundlichkeit und Sachlichkeit, mit der Gadamer seinen Leser ins Gesprach einladt, machen den Rang dieses vorbildlichen Lehrbuchs aus. (shrink)

We publish here the letters between Gadamer and Ricoeur, as they are found in the Archives of the two philosophers (Gadamer-Archiv in Marbach and Fonds Ricoeur in Paris). 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 particular context that brought them to write to one another, i.e. Ricoeur’s intention to publish a translation of Gadamer’s book, Truth and Method, in a new series he edited for the Seuil Publisher. This publishing and translation project will mark their entire correspondence. (shrink)

This excellent collection contains 13 essays from Gadamer'sKleine Schriften,dealing with hermeneutical reflection, phenomenology, existential philosophy, and ...

These five essays on Hegel give the English-speaking reader a long-awaited opportunity to read the work of one of Germany's most distinguished philosophers, Hans-Georg Gadamer.

Hans Georg Gadamer is responsible for the re-emergence of hermeneutics in modern philosophy. This fourth volume of the Continental Philosophy series opens with an account by Gadamer of his own life and work and their relation to the achievements of hermeneutics. Gadamer and Hermeneutics then presents a series of essays that link Gadamer to other major contemporary philosophers. There are special sections on Gadamer's relationship to Heidegger, Ricoeur, Barthes, Derrida and Habermas. The volume concludes with three essays around (...) the questions of metaphor, science and the text, each essay shedding a special light on the hermeneutic process. (shrink)

For centuries, the ancient Chinese philosophical text the _Daodejing (Tao Te Ching)_ has fascinated and frustrated its readers. While it offers a wealth of rich philosophical insights concerning the cultivation of one's body and attaining one's proper place within nature and the cosmos, its teachings and structure can be enigmatic and obscure. Hans-Georg Moeller presents a clear and coherent description and analysis of this vaguely understood Chinese classic. He explores the recurring images and ideas that shape the work (...) and offers a variety of useful approaches to understanding and appreciating this canonical text. Moeller expounds on the core philosophical issues addressed in the _Daodejing_, clarifying such crucial concepts as Yin and Yang and Dao and De. He explains its teachings on a variety of subjects, including sexuality, ethics, desire, cosmology, human nature, the emotions, time, death, and the death penalty. The _Daodejing_ also offers a distinctive ideal of social order and political leadership and presents a philosophy of war and peace. An illuminating exploration, The _Daodejing_ is an interesting foil to the philosophical outlook of Western humanism and contains surprising parallels between its teachings and nontraditional contemporary philosophies. (shrink)

Enth.: "Platone scopritore dell'ermeneutica" : intervista di Giovanni Reale a Hans-Georg Gadamer.

This volume makes available for the first time in English the most important of Hans-Georg Gadamer's extensive writings on art and literature. The principal text included is 'The Relevance of the Beautiful', Gadamer's most sustained treatment of philosophical aesthetics. The eleven other essays focus particularly on the challenge issued by modern painting and literature to our customary ideas of art, and use that challenge to revitalize our understanding of it. Gadamer demonstrates the continuing importance of such concepts as (...) imitation, truth, symbol, and play for our appreciation of contemporary art, and thereby establishes its continuity with the Western tradition. The essays here are not technical and are readily accessible to the beginning student and the general reader. The collection as a whole serves to illustrate the practice of hermeneutics and to introduce Gadamer's thought. Robert Bernasconi provides an introduction clarifying the central aims of the essays and their relations to Gadamer's major work, Truth and Method, and to the philosophy of art since Kant. A bibliography of Gadamer's writings available in English is also included. (shrink)

More and more, we present ourselves and encounter others through profiles. A profile shows us not as we are seen directly but how we are perceived by a broader public. As we observe how others observe us, we calibrate our self-presentation accordingly. Profile-based identity is evident everywhere from pop culture to politics, marketing to morality. But all too often critics simply denounce this alleged superficiality in defense of some supposedly pure ideal of authentic or sincere expression. This book argues that (...) the profile marks an epochal shift in our concept of identity and demonstrates why that matters. You and Your Profile blends social theory, philosophy, and cultural critique to unfold an exploration of the way we have come to experience the world. Instead of polemicizing against the profile, Hans-Georg Moeller and Paul J. D’Ambrosio outline how it works, how we readily apply it in our daily lives, and how it shapes our values—personally, economically, and ethically. They develop a practical vocabulary of life in the digital age. Informed by the Daoist tradition, they suggest strategies for handling the pressure of social media by distancing oneself from one’s public face. A deft and wide-ranging consideration of our era’s identity crisis, this book provides vital clues on how to stay sane in a time of proliferating profiles. (shrink)

“Marx na Universidade!” Esta palavra de ordem sinalizou as reivindicações do Movimento Estudantil, que agitou as universidades alemãs há mais do que cinco décadas, refletindo sobre a missão político-social da formação universitária. O fato de, naquele tempo, a indicação de uma aula sobre a teoria de Karl Marx ter sido sacrificada pela censura dos órgãos políticos da universidade tornou-se incompreensível em nossos dias.[1] Pelo contrário, depois da preocupação intensa com a teoria marxiana nas décadas passadas, o interesse nela parece ter (...) diminuído rapidamente. Acho que foram sobretudo duas razões que levaram a esse processo. Em primeiro lugar, a crítica da economia política foi aceita como teoria científica, tendo enfraquecido assim seu potencial crítico em relação ao desenvolvimento real das sociedades cunhadas pelo capitalismo tardio. Ela tornou-se apenas uma base entre outras na compreensão científica da realidade social.[2] Além disso, a teoria, ela mesma, contém traços objetivistas ao apresentar a análise das estruturas materiais e econômicas, fazendo desaparecer o sujeito humano — fato este, que levou a teoria a aproximar-se aparentemente aos dogmas positivistas da moderna ciência. A teoria de Marx correria, por isso, o risco de mover-se na vizinhança do positivismo científico sacrificando seu impulso emancipatório. Como pôde essa perversão surgir na recepção dessa teoria? Por que esta teoria tão ambiciosa perdeu seu potencial político, deixando-se incluir no pluralismo das teorias científicas? Achando que a teoria de Marx em si mesma não foi inocente quanto a esse processo ou, ao menos, a esse risco, não quero dizer que tivesse refletido de modo insuficiente sobre a emancipação humana. Muito pelo contrário, provarei que a história de sua recepção, assim como a construção teórica da crítica da economia política dão razões significativas para obrigar seu autor a destematizar os sujeitos humanos e, por isso mesmo, chamar a atenção a esse sujeito desaparecido. Em dois passos, explicarei a seguir as razões fundamentadoras dessa tese à primeira vista paradoxal. Na primeira parte da argumentação examinarei o desenvolvimento da teoria de Marx, que se lê como processo de abandono do discurso sobre o sujeito humano, ao passo que na segunda localizarei o destino dos sujeitos e da perspectiva emancipatória, provocados pelas razões internas dessa teoria. Finalmente, incluirei alguns pontos caraterísticos de uma subjetividade humana não dominada pela alienação vigente nas nossas sociedades capitalistas, extraindo assim uma perspectiva produtiva da argumentação anterior. (shrink)

In these essays, Gadamer justifies the reasons for a philosophical interest in health and medicine, and a corresponding need for health practitioners to enter into a dialogue with philosophy.

A particularly insightful commentary on Heidegger’s thinking, as well as a fascinating look at Gadamer himself.

Brings together all of Gadamer's published writings on Celan's poetry, and makes them available in English for the first time. This is accessible commentary on a notoriously difficult poet.

Niklas Luhmann (1927-1998) was a German sociologist and system theorist who wrote on law, economics, politics, art, religion, ecology, mass media, and love. Luhmann advocated a radical constructivism and antihumanism, or "grand theory," to explain society within a universal theoretical framework. Nevertheless, despite being an iconoclast, Luhmann is viewed as a political conservative. Hans-Georg Moeller challenges this legacy, repositioning Luhmann as an explosive thinker critical of Western humanism. Moeller focuses on Luhmann's shift from philosophy to theory, which introduced (...) new perspectives on the contemporary world. For centuries, the task of philosophy meant transforming contingency into necessity, in the sense that philosophy enabled an understanding of the necessity of everything that appeared contingent. Luhmann pursued the opposite--the transformation of necessity into contingency. Boldly breaking with the heritage of Western thought, Luhmann denied the central role of humans in social theory, particularly the possibility of autonomous agency. In this way, after Copernicus's cosmological, Darwin's biological, and Freud's psychological deconstructions of anthropocentrism, he added a sociological "fourth insult" to human vanity. A theoretical shift toward complex system-environment relations helped Luhmann "accidentally" solve one of Western philosophy's primary problems: mind-body dualism. By pulling communication into the mix, Luhmann rendered the Platonic dualist heritage obsolete. Moeller's clarity opens such formulations to general understanding and directly relates Luhmannian theory to contemporary social issues. He also captures for the first time a Luhmannian attitude toward society and life, defined through the cultivation of modesty, irony, and equanimity. (shrink)

An in-depth account of how critique and subversion have been integral parts of the history and development of Chinese philosophy from the classical period to the present.

In “Pain,” Hans-Georg Gadamer offers several reflections on the experience of pain and its importance for both modern medicine and hermeneutic thought. Having already celebrated his 100th birthday at the time of this lecture, Gadamer speaks of his own experience with polio and the pains of old age, and the influence that his friend and physician, Paul Vogler, had on his approach to the treatment of pain. In the year 2000, Gadamer is concerned with the dominance of technology (...) and chemical “pain management” in the professional medical community, which has largely forgotten the more natural or traditional healing methods in approaching pain and recovery. In light of this, what is crucial for Gadamer is that individuals approach the challenges of pain by taking an active part in their own recovery. For Gadamer, hermeneutics speaks to these encounters with pain and recovery as decisive for human life and understanding. (shrink)

This article discusses New Confucian views on individuality and related philosophical problems. Special emphasis is given to the position of Tu Wei-Ming, a foremost living New Confucian thinker. It is pointed out that many New Confucian philosophers share a vision of a Confucian 'ideal' individuality or selfhood based on social integration - as opposed to a Western type of individuality sometimes portrayed as an individuality by isolation. These patterns of individuality are further examined on the basis of Niklas Luhmann's historical (...) analysis of the semantics of individuality and his categories of 'individuality by inclusion' and 'individuality by exclusion'. Finally, some parallels and differences between Confucian and the Luhmannian viewpoints are pointed out, and a suggestion on how a Luhmannian perspective might contribute to reformulations of New Confucian thought is attempted. (shrink)

Wilson and colleagues (Wilson et al. 2019) argue that an intersectional approach to the clinical encounter can facilitate trust and understanding between patients and clinicians. An intersectional...

This is an edited version of an address by Hans-Georg Gadamer, presented at the Dietrich Bonhoeffer Gymnasium, Eppelheim, on 19 May 1999. The text has been edited and translated by John Cleary and Pádraig Hogan.