LEADER 00942nam0-2200277 --450 001 9910349059903321 005 20191125141433.0 010 $a2711802264 100 $a20191125d1983----kmuy0itay5050 ba 101 0 $afre 102 $aFR 105 $a 001yy 200 1 $aClaude Gellée dit Le Lorrain, 1600-1682$eNational Gallery of Art, Washington DC 17 octobre 1982-2 janvier 1983, Galeries nationales du Grand Palais, Paris 15 fevrier-16 mai 1983 210 $aParis$cÉditions de la Réunion des muses nationaux$d1983 215 $a445 p.$cill.$d24 cm 300 $aCatalogo della mostra 610 0 $aLorrain, Claude$aEsposizioni$a1983 676 $a759.4$v22$zita 702 0$aLorrain,$bClaude 801 0$aIT$bUNINA$gREICAT$2UNIMARC 901 $aBK 912 $a9910349059903321 952 $a759.4 LOR 4$b2019/1736$fFLFBC 959 $aFLFBC 996 $aClaude Gellée dit Le Lorrain, 1600-1682$91566348 997 $aUNINA LEADER 04790nam 2200625 a 450 001 9910457325903321 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 608 $aElectronic books. 615 0$aAnalysis (Philosophy) 615 0$aHermeneutics. 676 $a149/.94 700 $aZabala$b Santiago$f1975-$0289785 701 $aHaskell$b Michael$01054406 701 $aVattimo$b Gianni$010352 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910457325903321 996 $aThe hermeneutic nature of analytic philosophy$92486952 997 $aUNINA