LEADER 00961nam1 22002533i 450 001 SUN0082043 005 20110222104611.622 100 $a20110217g19111912 |0itac50 ba 101 $aita 102 $aIT 105 $a|||| ||||| 200 1 $aˆLa ‰riscossione delle imposte dirette in Italia$edottrina, legislazione, giurisprudenza$fG. Vignali 210 $aMilano$c Società editrice libraria$d1911-1912 215 $a2 vol.$d24 cm. 463 \1$1001SUN0082044$12001 $a<>riscossione delle imposte dirette in Italia 1 463 \1$1001SUN0082045$12001 $a<>riscossione delle imposte dirette in Italia 2 606 $aImposte dirette$2FI$3SUNC007849 620 $dMilano$3SUNL000284 700 1$aVignali$b, Giovanni$3SUNV068003$0237508 712 $aSocietà editrice libraria$3SUNV003680$4650 801 $aIT$bSOL$c20181109$gRICA 912 $aSUN0082043 996 $aRiscossione delle imposte dirette in Italia$91406649 997 $aUNICAMPANIA LEADER 04756nam 2200613 a 450 001 9910781015803321 005 20200520144314.0 010 $a0-231-51297-X 024 7 $a10.7312/zaba14388 035 $a(CKB)2550000000018606 035 $a(EBL)908477 035 $a(OCoLC)818856026 035 $a(SSID)ssj0000484927 035 $a(PQKBManifestationID)12157388 035 $a(PQKBTitleCode)TC0000484927 035 $a(PQKBWorkID)10594893 035 $a(PQKB)10593373 035 $a(MiAaPQ)EBC908477 035 $a(DE-B1597)459456 035 $a(OCoLC)647929752 035 $a(OCoLC)979586433 035 $a(DE-B1597)9780231512978 035 $a(Au-PeEL)EBL908477 035 $a(CaPaEBR)ebr10387049 035 $a(EXLCZ)992550000000018606 100 $a20071022d2008 uy 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 14$aThe hermeneutic nature of analytic philosophy$b[electronic resource] $ea study of Ernst Tugendhat /$fSantiago Zabala ; foreword by Gianni Vattimo ; translated by the author and Michael Haskell 210 $aNew York $cColumbia University Press$dc2008 215 $a1 online resource (220 p.) 300 $a"Originally published in Italian as Filosofare con Ernst Tugendhat by Franco Angeli Editore, c2004"--T.p. verso. 311 $a0-231-14388-5 320 $aIncludes bibliographical references (p. [161]-190) and index. 327 $aOvercoming Husserl : the metaphysics of phenomenology -- Making the nonexplicit explicit -- The hermeneutic nature of analytic philosophy -- There are no facts, only true propositions -- Correcting Heidegger : verifying Heidegger's philosophy from within -- Disclosedness beyond representation -- Disclosedness beyond truth -- Truth versus method -- Semantizing ontology : after the metaphysics of logical positivism -- Being is not a real predicate -- Semantizing being -- Nominalizing being -- Philosophizing analytically : the semantic foundation of philosophy -- The history of optical philosophy -- After the fictitious world of intuition -- The truthful aspect of language -- Language is the consciousness of man -- Epilogue : the linguistic turn as the end of metaphysics -- The dissolution of ontology into formal semantics : a dialogue with Ernst Tugendhat. 330 $aContemporary philosopher-analytic as well as continental—tend to feel uneasy about Ernst Tugendhat, who, though he positions himself in the analytic field, poses questions in the Heideggerian style. Tugendhat was one of Martin Heidegger's last pupils and his least obedient, pursuing a new and controversial critical technique. Tugendhat took Heidegger's destruction of Being as presence and developed it in analytic philosophy, more specifically in semantics. Only formal semantics, according to Tugendhat, could answer the questions left open by Heidegger.Yet in doing this, Tugendhat discovered the latent "hermeneutic nature of analytic philosophy"—its post-metaphysical dimension-in which "there are no facts, but only true propositions." What Tugendhat seeks to answer is this: What is the meaning of thought following the linguistic turn? Because of the rift between analytic and continental philosophers, very few studies have been written on Tugendhat, and he has been omitted altogether from several histories of philosophy. Now that these two schools have begun to reconcile, Tugendhat has become an example of a philosopher who, in the words of Richard Rorty, "built bridges between continents and between centuries."Tugendhat is known more for his philosophical turn than for his phenomenological studies or for his position within analytic philosophy, and this creates some confusion regarding his philosophical propensities. Is Tugendhat analytic or continental? Is he a follower of Wittgenstein or Heidegger? Does he belong in the culture of analysis or in that of tradition? Santiago Zabala presents Tugendhat as an example of merged horizons, promoting a philosophical historiography that is concerned more with dialogue and less with classification. In doing so, he places us squarely within a dialogic culture of the future and proves that any such labels impoverish philosophical research. 606 $aAnalysis (Philosophy) 606 $aHermeneutics 615 0$aAnalysis (Philosophy) 615 0$aHermeneutics. 676 $a149/.94 700 $aZabala$b Santiago$f1975-$0289785 701 $aHaskell$b Michael$01463546 701 $aVattimo$b Gianni$010352 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910781015803321 996 $aThe hermeneutic nature of analytic philosophy$93672832 997 $aUNINA