Two Gadamer bibliographies are worthy of note.
Other faculty members also had substance, including Hans-Georg Gadamer and the theologian Rudolf Bultmann.
., Hegel, Schleiermacher, Dilthey, and Gadamer) would subsequently be deeply torn between them.
In his memoirs, Hans-Georg Gadamer calls Natorp, his doctoral supervisor, a “Methodenfanatiker” (Gadamer 1977: 62).
Hegel’s aesthetics has been the focus of—often highly critical—attention since his death from philosophers such as Heidegger, Adorno and Gadamer.
Gadamer was twice married: in 1923, to Frida Kratz (later divorced), with whom he had one daughter (born in 1926), and, in 1950, to Käte Lekebusch.
Gadamer completed his doctoral studies at Marburg in 1922 (in his own words, ‘too young’—see Gadamer 1997b, 7) with a dissertation on Plato.
During the 1930s and 1940s, Gadamer was able to accommodate himself, on his account, reluctantly, first to National Socialism and then briefly, to Communism.
Yet despite its intimacy, Gadamer emphasises that within experience (Erfahrung) one is always participating, perhaps unwittingly, in something beyond oneself.
To approach artworks solely on the basis of subjective responses to them or, to read them only in terms of an artist’s intentionality, is, for Gadamer, always to miss the point.
Bridging continental and Anglo-American traditions of thought, he has engaged in debates with thinkers as diverse as Gadamer and Putnam, Foucault and Rawls, Derrida and Brandom.
This suggests that Gadamer is not applying a hermeneutic method to aesthetic experience but seeking to expose the hermeneutical movement from part to whole within aesthetic experience.
In 1953, together with Helmut Kuhn, Gadamer founded the highly influential Philosophische Rundschau, but his main philosophical impact was not felt until the publication of Truth and Method in 1960 (1989b).
As Gadamer comments in Truth and Method, ‘application is neither a subsequent nor merely an occasional part of the phenomenon of understanding, but co-determines it as a whole from the beginning’ (Gadamer 1989b, 324).
This may explain why, much later, in the 1980s, Gadamer would still speak of the enormous significance of the publication of the Dilthey–Yorck correspondence in 1923, calling it an “epoch-making moment” in its own right (Gadamer 1995, p. 8).
Aho’s work also engages existentialism; his edited volume, Existential Medicine: Essays on Health and Illness, presents philosophical work on these topics influenced by Martin Heidegger, Maurice Merleau-Ponty, Jean-Paul Sartre, and Hans-Georg Gadamer (2018).
In the meantime, from 1934–35, Gadamer held a temporary professorship at Kiel, and then, in 1939, took up the Directorship of the Philosophical Institute at the University of Leipzig, becoming Dean of the Faculty in 1945, and Rector in 1946, before returning to teaching and research at Frankfurt-am-Main in 1947.
A similar process of partial appropriation has been characteristic also of the philosophers who paid serious attention to Humboldt’s views, such as Ernst Cassirer (1923–29), Martin Heidegger (1927, 1959), and more recently Bruno Liebrucks (1965), Hans-Georg Gadamer (1960, 1965, 1972), and Jürgen Habermas (1985, 1988, 1991).
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