Even though Heidegger is considered by many observers to be the most influential philosopher of the 20th century in continental philosophy, aspects of his work have been criticised by those who nevertheless acknowledge this influence, such as Hans-Georg Gadamer and Jacques Derrida.

" Based on Heidegger's earliest lecture courses, in which Heidegger already engages Dilthey's thought prior to the period Gadamer mentions as " too late ", scholars as diverse as Theodore Kisiel and David Farrell Krell have argued for the importance of Diltheyan concepts and strategies in the formation of Heidegger's thought.

In Wahrheit und Methode ( Truth and Method, 1960 ), Hans-Georg Gadamer, influenced by Heidegger, criticised Dilthey's approach to hermeneutics as both overly aesthetic and subjective as well as method-oriented and " positivistic ".

According to Gadamer, Dilthey's hermeneutics is insufficiently concerned with the ontological event of truth and inadequately considers the implications of how the interpreter and the interpreter's interpretations are not outside of tradition but occupy a particular position within it, i. e., have a temporal horizon.

From the 1960s and 1970s onward, language, symbolism, text, and meaning came to be seen as the theoretical foundation for the humanities, through the influence of Ludwig Wittgenstein, Ferdinand de Saussure, George Herbert Mead, Noam Chomsky, Hans-Georg Gadamer, Roland Barthes, Jacques Derrida and other thinkers in linguistic and analytic philosophy, structural linguistics, symbolic interactionism, hermeneutics, semiology, linguistically oriented psychoanalysis ( Jacques Lacan, Alfred Lorenzer ), and deconstruction.

Of the influence of Dilthey, Hans-Georg Gadamer writes the following: " As far as Dilthey is concerned, we all know today what I have known for a long time: namely that it is a mistake to conclude on the basis of the citation in Being and Time that Dilthey was especially influential in the development of Heidegger's thinking in the mid-1920s.

The two major proponents of phenomenological hermeneutics, namely Paul Ricoeur ( a student of Jaspers ) and Hans-Georg Gadamer ( Jaspers's successor at Heidelberg ), both display Jaspers's influence in their works.

This interpretative aspect of Heidegger's project had a profound influence on the hermeneutic approach of his student Hans-Georg Gadamer.

According to Lawrence, however, Heidegger, and in a lesser way Gadamer, remained under the influence of Kant when they refused to take seriously the possibility of grace and redemption.

For example, Rudolf Bultmann's hermeneutical approach was strongly influenced by existentialism, and in particular by the philosophy of Martin Heidegger ; and since the 1970s, the philosophical hermeneutics of Hans-Georg Gadamer have had a wide-ranging influence on Biblical hermeneutics as developed by a wide range of Christian theologians.

He was an influence on the early work of Hans-Georg Gadamer and had a profound effect upon the thought of Edmund Husserl, the " father " of phenomenology.

On the relation between the two figures, Gadamer wrote: " When asked about phenomenology, Husserl was quite right to answer as he used to in the period directly after World War I: ' Phenomenology, that is me and Heidegger '.

" Nevertheless, Gadamer noted that Heidegger was no patient collaborator with Husserl, and that Heidegger's " rash ascent to the top, the incomparable fascination he aroused, and his stormy temperament surely must have made Husserl, the patient one, as suspicious of Heidegger as he always had been of Max Scheler's volcanic fire.

Deconstruction came to Heidegger's attention in 1967 by way of Lucien Braun's recommendation of Jacques Derrida's work ( Hans-Georg Gadamer was present at an initial discussion and indicated to Heidegger that Derrida's work came to his attention by way of an assistant ).

At the time of his death, Derrida had agreed to go for the summer to Heidelberg as holder of the Gadamer professorship, whose invitation was expressed by the hermeneutic philosopher himself before his death.

Hermeneutics in sociology was most heavily influenced by German philosopher Hans-Georg Gadamer.

The Heideggerian conception of hermeneutics was further developed by Heidegger's pupil Hans-Georg Gadamer ( 1900 – 2002 ), in his book Truth and Method.

Strauss ' closest friend was Jacob Klein but he also was intellectually engaged with Karl Löwith, Julius Guttman, Hans-Georg Gadamer, Franz Rosenzweig ( to whom Strauss dedicated his first book ), Gershom Scholem, Alexander Altmann, and the Arabist Paul Kraus, who married Strauss ' sister Bettina ( Strauss and his wife later adopted their child when both parents died in the Middle East ).

He was replaced briefly by Hans-Georg Gadamer, a personal friend.

Philosophical hermeneutics refers primarily to the theory of knowledge initiated by Martin Heidegger and developed by Hans-Georg Gadamer in Truth and Method, and sometimes to the theories of Paul Ricoeur.

Though the interpretation of buildings is clearly of abiding interest, there are several traditions of architectural scholarship that draw explicitly on the hermeneutics of Heidegger and Gadamer.

* Dermot Moran, Introduction to Phenomenology ( Oxford: Routledge, 2000 )-Charting phenomenology from Brentano, through Husserl and Heidegger, to Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida.

The University of Freiburg has been home to some of the greatest minds of the Western tradition, including such eminent figures as Martin Heidegger, Hannah Arendt, Rudolf Carnap, David Daube, Johann Eck, Hans-Georg Gadamer, Friedrich Hayek, Edmund Husserl, Friedrich Meinecke, and Max Weber.

As such his thought is situated within the same tradition as other major hermeneutic phenomenologists, Martin Heidegger and Hans-Georg Gadamer.

He also attended a seminar there with Martin Heidegger ( and, during a later visit to Heidelberg, with Hans-Georg Gadamer ).

Legal hermeneutics can be seen as a branch of philosophical hermeneutics, whose main authors in the 20th century are Heidegger and Gadamer, both drawing on Husserl's phenomenology.

Twentieth-century philosophers such as Martin Heidegger and Hans-Georg Gadamer have been critical of what they considered to be the romantic and subjective character of Verstehen in Dilthey, although both Dilthey and the early Heidegger were interested in the " facticity " and " life-context " of understanding, and sought to universalize it as the way humans exist through language on the basis of ontology.

He is a strong critic of the continental hermeneutic tradition coming from Heidegger and Gadamer.

According to Bruckner, modern philosophers from Heidegger to Gadamer, Derrida, Max Horkheimer and Theodor Adorno have mounted a broad attack on the Enlightenment, claiming that " all the evils of our epoch were spawned by this philosophical and literary episode: capitalism, colonialism, totalitarianism.

However, the philosophical writings of phenomenologists such as Heidegger, Edmund Husserl and Hans-Georg Gadamer were perhaps not as accessible to the student of architecture as Gaston Bachelard's The Poetics of Space ( 1951 ) or Maurice Merleau-Ponty's Phenomenology of Perception ( English version 1962 ).

Teachers at that time who made an impact on his thought included Martin Heidegger and Hans Georg Gadamer.

He draws on the philosophy of Martin Heidegger with his critique of foundations and the hermeneutic philosophy of his teacher Hans-Georg Gadamer.

Paul Ricoeur developed a hermeneutics based on Heidegger's concepts, although his own work differs in many ways from that of Gadamer.

He contrasts this view with what he deems to be his own " naturalistic " perspective in which the distinctive capacities of mind are a cultural achievement of our " second nature ", an idea that he adapts from Gadamer.

Borrowing from the hermeneutic theory of fusion of horizons developed by Hans-Georg Gadamer, Kramer's theory of Cultural Fusion suggest that as a newcomer enters a community there is mutual adjustment or Co-Evolution ( Kramer, 2009 ), not merely cultural coersion for the newcomer to assimilate.

According to Hans-Georg Gadamer, there is evidence provided by E. Lledo that Spanish humanists drew the expression from this source.

There is much to be learned from existential authors such as Karl Jaspers ( 1951, 1963 ), Paul Tillich, Martin Buber, and Hans-Georg Gadamer within the Germanic tradition and Albert Camus, Gabriel Marcel, Paul Ricoeur, Maurice Merleau-Ponty and Emmanuel Lévinas within the French tradition ( see for instance Spiegelberg, 1972, Kearney, 1986 or van Deurzen-Smith, 1997 ).

Being and Time influenced many philosophers and writers, among them Hannah Arendt, Leo Strauss, Alexandre Kojeve, Hans-Georg Gadamer, Giorgio Agamben, Jean-Paul Sartre, Emmanuel Lévinas, Maurice Merleau-Ponty, Alain Badiou, Herbert Marcuse, Jacques Derrida, Michel Foucault and Bernard Stiegler.

* 1900 – Hans-Georg Gadamer, German philosopher ( d. 2002 )

* Hans-Georg Gadamer, Truth and Method.

Political philosophers Leo Strauss and Hannah Arendt received their university education during the Weimar Republic and moved in Jewish intellectual circles in Berlin, and were associated with Norbert Elias, Leo Löwenthal, Karl Löwith, Julius Guttmann, Hans-Georg Gadamer, Franz Rosenzweig, Gershom Scholem, and Alexander Altmann.

* February 11 – Hans-Georg Gadamer, German philosopher ( d. 2002 )

Well-known philosophers such as Karl Jaspers, Leo Strauss, Ahmad Fardid, Hans-Georg Gadamer, Jean-Paul Sartre, Emmanuel Lévinas, Hannah Arendt, Maurice Merleau-Ponty, Michel Foucault, Richard Rorty, William E. Connolly, and Jacques Derrida have all analyzed Heidegger's work.

Heidegger's students at Marburg included Hans-Georg Gadamer, Hannah Arendt, Karl Löwith, Gerhard Krüger, Leo Strauss, Jacob Klein, Gunther ( Stern ) Anders, and Hans Jonas.

von Wright, Paul Ricoeur, Hans-Georg Gadamer, Richard Rorty, Charles Taylor ) have ventured to bridge.

Gadamer asserts that methodical contemplation is opposite to experience and reflection.

According to Gadamer, experience isn't fixed but rather changing and always indicating new perspectives.

Gadamer points out in this context that prejudice is a ( nonfixed ) reflection of that unfolding comprehension, and is not per se without value.

Gadamer points out that we can never step outside of our tradition ; all we can do is try to understand it.

Jürgen Habermas criticized the conservatism of previous hermeneutics, especially Gadamer, because the focus on tradition seemed to undermine possibilities for social criticism and transformation.