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J. Gusfield, P. Ricoeur, Kathleen Mclaughlin, David Pellauer (1986)
Time and Narrative, Vol. 1.Contemporary Sociology, 15
(2001)
A critical reader
M. Heidegger (1982)
The Basic Problems of Phenomenology
H. Gadamer, J. Weinsheimer, D. Marshall (1960)
Truth and Method
T. Taylor, P. Ricoeur, Kathleen Mclaughlin, David Pellauer (1989)
Time and NarrativeThe Journal of Aesthetics and Art Criticism, 47
J. Habermas (1962)
The Structural Transformation of the Public Sphere
V. Erlmann (1991)
Ruth M. STONE. Dried Millet Breaking. Time, Words, and Song in the Woi Epic of the Kpelle. Bloomington/Indianapolis : Indiana University Press
M. Horkheimer, Theodor Adorno, J. Cumming (2020)
Dialectic of Enlightenment
A. Wood, C. Taylor (1992)
Sources of the Self
D. Cardiff (1980)
The serious and the popular: aspects of the evolution of style in the radio talk I928-I939Media, Culture & Society, 2
M. Heidegger
The Concept Of Time
Leonardo Polo, Studia Poliana (2010)
BEING AND TIME
This article is concerned with the meaning of the word for. In Heidegger's ontological analysis of everyday things he is concerned to show that their significance as everyday things shows up in what they are for (Heidegger, 1962: 95-107). His well-known example is a hammer. What is a hammer? It is not an object-Thing to be scrutinized in terms of its objective properties. Rather, it is for use. A hammer reveals what it is (what it is for) when it is put to proper use. In being used appropriately its significance or meaning is discovered and made manifest. Heidegger shows that everyday things have, in each case, a particular for-the-sake-of-which that discloses what they are. My starting point for thinking about the meaning of `for' is concerned with radio and television and in particular the question, `What or who are programmes for?' In this article I try to show what it means to say that they are `for me or anyone'.
Media, Culture & Society – SAGE
Published: Jan 1, 2000
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