Search Results

“... Hans-Georg Gadamer ranks as one of Germany’s foremost philosophers. He occupied a chair at Heidelberg for quarter of a century, during which time his lecturing skills and a steady flow of publications brought him a reputation and a following second to none. Since his retirement he has divided his time between Germany and North America ...”

“... In a book called Reason in the Age of Modern Science, Hans-Georg Gadamer asked the question: Can ‘philosophy’ refer to anything nowadays except the theory of science? His own answer to this question is affirmative. It may seem that the so-called ‘analytic’ tradition in philosophy – the tradition that goes back to Frege and Russell and whose most prominent living representatives are Quine, Davidson, Dummett and Putnam – must return a negative answer ...”

“... close eye on the complex and powerful work that it does.’ Yet she also examines the attempts by Hans-Georg Gadamer and Hannah Arendt to find a constructive place for common sense in contemporary culture and politics. She points to Arendt’s praise, in On Revolution, of the New England town meeting, and notes how Arendt linked the withering of ...”

“... of a present-day cultural status quo’. He also locates this ‘move’ in the hermeneutics of Hans-Georg Gadamer, who, in contrast to the critical theory advocated by Jürgen Habermas, assumes ‘that all understanding is embedded in a context of pre-reflective meanings and motives which reason is effectively powerless to criticise.’ And he ...”

“... of maternal hip: it’s as if Wally and Charlie, my dachshunds, were suddenly to begin discussing Hans-Georg Gadamer. (They were even using the word hermeneutic!) But it is soon matched by other feats of critical discernment. She and I tour the Ernest Blumenschein Home – Blumenschein being one of the major New Mexico painters of the 1920s and 1930s ...”

“... universality’. But this last desire is questionable, and it has been questioned, notably in Hans-Georg Gadamer’s Truth and Method, where the main argument is that ‘the essence of comparison presupposes the freedom of the knowing subjectivity, which is in control of both members of the comparison: it makes things contemporary as a matter of ...”