Ricoeur

Religion was a constant theme throughout Paul Ricoeur’s long career, and yet he never wrote a full-length treatment of the topic. In this important new book, Brian Gregor draws on the full scope of Ricoeur’s writings to lay out the essential features of his philosophical interpretation of religion, from his earliest to his last work.

Ricoeur’s central claim is that religion aims at the regeneration of human capability—in his words, “the rebirth of the capable self.” This book provides a rich thematic account of Ricoeur’s hermeneutics of religion, showing how the theme of capability informs his changing interpretations of religion, from his early work on French reflexive philosophy and the philosophy of the will to his late work on forgiveness, mourning, and living up to death. Gregor exhibits Ricoeur’s original contribution to philosophical reflection on such themes as evil, suffering, and violence, as well as imagination, embodiment, and spiritual exercise. He also presents a critical reconsideration of Ricoeur’s separation of philosophy from theology, and his philosophical interpretation of Christian theological ideas of revelation, divine transcendence and personhood, atonement, and eschatology.

Additionally, Gregor provides an expansive look at Ricoeur’s interlocutors, including Marcel, Jaspers, Kant, Hegel, Levinas, and Girard. Theologically-inclined readers will be particularly interested in the book’s treatment of Karl Barth and the Protestant theology of the Word, which was a vital influence on Ricoeur.

The result is a study of Ricoeur that is both sympathetic and critical, provocative and original, inviting the reader into a deeper engagement with Ricoeur’s philosophical interpretation of religion.

On the Miracle of Understanding. Hermeneutical Investigations II ‒ This book of studies is the second volume of my series entitled Hermeneutical Investigations, focusing on the hermeneutic problems of understanding.
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Ez a tanulmánykötet a filozófiai hermeneutika tárgykörében keletkezett tanulmányaimat egybegyűjtő Hermeneutikai vizsgálódások kötetsorozat második kötete; a megértés hermeneutikai kérdéseire összpontosít.

In this chapter, I will focus on Ricoeur views on the intersection between the implicit poetic discourse in which the living metaphor emerges and the explicit philosophical discourse in which it is conceptually clarified. In this introductory section, I will zoom in on Ricoeur’s views on the transition from a living metaphor (poetic discourse) to a concept (philosophical discourse). This transition is needed because the semantic and the ontological gain of the living metaphor are brought to light by the living metaphor without being explicated in a concept yet.
In the other sections of this chapter, I will illustrate the intersection of discourses with the help of Augustine’s discussion of time in the eleventh book of his Confessions. This approach has a double advantage. On the one hand, Augustine’s search for a temporal vocabulary provides a perfect illustration of how the poetic discourse in which the living metaphor emerges can be taken up by a philosophical discourse that tries to derive a concept from this metaphor. On the other hand, this search also provides the foundation for an interpretative framework that underlies many of Ricoeur’s later works and that can be used to give some kind of unity to them. This framework will be explored in the next chapter as a more complex variation of the model of productive tensions in which many of the other variations can be included.

Ingmar Bergman’s Persona (1966) is, undoubtedly, one of the most influencing films in the history of cinema. Its plot, montage, and direction, apart from being unprecedented, are unusually open to interpretation. Numerous theoretical approaches have been made to decipher or highlight the content of the film, yet not in the theoretical framework of Phenomenology and Ethics.  In my dissertation, I have examined the gradual collapse of the face as we see it in the familiar merging shot of Elisabet’s and Alma’s faces, highlighting elements that have remained mostly unrecognized by the prevalent literature: the child which appears in the film and is present to both  Elizabet’s and Alma’s stories and the iconic picture of World War II  of Warsaw Ghetto Uprising “Forcibly pulled out of bunkers”. The Deleuzian film theory of the affection-image, Jean-Paul Sartre’s phenomenology of the look as manifested in Being and Nothingness, and Paul Ricoeur’s concept of narrative identity was the theoretical framework in which I investigated the collapse of the Face. As a way of reconstructing the Face, I demonstrated, on the one hand, the first-person narrative in the example of Primo Levi’s If This is a Man, and on the other hand, the experience of Otherness through Emmanuel Levinas’ metaphysics.

Abstract: One of the key concepts of Paul Ricoeur's hermeneutics is the notion of distanciation. In this article we show that Ricoeur introduces this notion as a correction of Heidegger's focus on being-in and Gadamer's emphasis on belonging (Zugehörigkeit) and Derrida's notion of discplacement.

Het begrip schuld is meerzinnig en complex. In een economische setting heeft het een andere betekenis dan in een juridische setting en ook daar weer een andere dan in een morele, psychologische of religieuze setting. De auteur houdt zich in dit artikel vooral bezig met morele, existentiële schuld. Hij maakt onderscheid tussen debitum en culpa, individuele schuld en collectieve schuld, schuld hebben en schuldig zijn, lot en schuld.

Belki de bu pratik felsefe biçimlerinin yaşamdan en fazla besleneni eğitim felsefesidir. Felsefenin yaşamı dönüştürme iddiasının somutlaştığı eğitim felsefesinde, tasarım lehine yaşamı görmezden gelmenin aksine; düşüncenin ve tecrübenin uygun bir şekilde nasıl ilişkilendirilebileceği aranagelmiştir. Dolayısıyla bu çalışmada genelde hermenötik tartışmalarda, özelde bilginin oluşma süreci bağlamında eğitim felsefecilerinin kendisine sıklıkla başvurdukları “ön-anlama” sorunu (Fakioğlu, 2019), yaşamın içerisinden bir tecrübe olan “uluslararası öğrencilik” ve onun tarihsel arka planına göndermeler yapmak suretiyle incelenecektir. Böylece gündelik olayların felsefî arka planına dair birtakım spekülatif çıkarımlarda bulunulacaktır. Yani uluslararası öğrencilik olgusu, ön-anlama problemi ve başkalık deneyimi üzerinden okunmaya çalışılacaktır. Bu okuma biçimi bir açıdan pratiğin kurgusal zeminde nasıl temsil edilebileceğini anlamayı da hedeflemektedir. Burada kurgusal zemin, pratiğin çeşitli anlama-yorumlama imkânlarının belirdiği, referans noktaları olan bir atıf çerçevesine benzetilebilir (Kant, 1997; Vorländer, 1927) ya da hermenötik ifadesiyle “anlam- ufku” kavramıyla açıklığa kavuşabilir (Gadamer, 2007, 2009). “Uluslararası öğrencilik” kavramı yeni bir neolojizm olsa da ilim talep etmek için farklı coğrafyalara açılma olgusu son derece köklüdür. Nitekim antikitede pek çok düşünür, Mezopotamya ve Kuzey Afrika’ya, özellikle de Mısır’a gelip öz yurtları ve bu coğrafyalar arasında bir enformasyon otoyolu oluşturmuşlardır (Bernal, 2016). Örneğin; Homeros Odysseia’da sık sık Mezopotamya uygarlıklarına ve Mısır’a atıfta bulunur (Homeros, 2021). Aynı zamanda Aristoteles, Mısırlı rahiplerin çok fazla boş zamana sahip olmasıyla matematik (teorik) sanatların doğuşu arasında bağlantı kurarak yerleşikliğinin ötesine dair farkındalığını hissettirmiştir (Aristoteles, 1960, 2019). Presokratik düşünürlerden Thales’in ve Pisagor’un Mısır’a yaptıkları ilmî seyahatlerden ve bunların sonucunda elde ettikleri kazanımlardan bahseden Herodot, aynı zamanda, kendisinin Arap coğrafyasına dair sosyolojik gözlemlerine de Tarih’inde yer verir (Herodot, 1973). Kimi araştırmalara göre Antik Çağ’da Mısır’a yapılan ilmî seyahatler, sıklığı nedeniyle oldukça sıradan karşılanmaktadır (Skırbekk & Gılje, 2017).Bu seyahatlerin pek çoğu ticari kaygılarla yapılmış olsa da kurulan ortaklıklar ve yapılan alış-verişler sayesinde karşılıklı kültür aktarımının olduğu görülebilir (Vorländer, 1927). Aynı zamanda Herodot’un uğradığı coğrafyalara dair en özel bilgileri aktarma girişimi, salt ilim talebi için yapılan yolculukların olduğunu da ima etmektedir. Nitekim Herodot, Arapların cinsel ilişkiden sonra tüm bedenlerini yıkadıklarını, ahitlerine sadık bir millet olduklarını ve hatta entarilerini belden sıktıkları kemerin niteliklerini dahi aktarmaktadır (Herodot, 1973). Benzer şekilde İslam düşüncesinin temel kaynaklarından biri olan hadisleri tahmil etmek için çıkılan ilmî yolculuklar o kadar fazladır ki bu yolculuklar hadis litaretüründe “er-Rihle fî Talebi’l- Hadîs” başlığı altında toplanmaya başlanmıştır (Sezgin, 2019). Senedin sağlam olup olmadığını anlamak, zincire kendisini de dâhil ettirebilmek, esas kaynağından işiterek rivayetteki muğlaklıkları giderebilmek, kitapların veya hadislerin rivayetini esas ravisinden almak gibi sebeplerle yapılan bu ilmî yolculuklar bir külliyat oluşturacak boyuttadır. Öyle ki ilk zamanlar yolculuk kararı kişinin şahsi tercihiyken daha sonra bir âdet haline gelmiştir. Hatta hamillerin, hadisin makbuliyetinde aranan şartları sağlayıp sağlamadığını şahsen araştırmaması onaylanmayan bir durum olarak addedilmiştir (Goldzıher, 2019). Bu ilmî seyahatlerin uluslararası düzeyde olduğunu belirten rivayetlere “Kütüb-i Sitte” olarak bilinen muteber hadis kitaplarında kolaylıkla rastlanabilir (Buhârî, 1422/2001). Örneğin Enes b. Mâlik’in naklettiğine göre İslam tebliğcilerinden biri, bedevilere İslam düşüncesinde “usû’l-i selâse” adıyla anılan, dinin temel kaidelerini aktarmıştır (Yavuz, 2012). Rivayete göre; dinleyicilerden bir bedevi, işittiklerini tam anlamıyla idrak edebilmek için, Muhammed Peygamber’in yanına gitmeye karar verir. Muhammed Peygamber’in yanına ulaşan bedevi, onun gerçekten Allah tarafından görevlendirilen bir elçi olup olmadığını ve bu durumun ne anlama geldiğini sorar. Daha sonra İslam’ın neliği ve şartları hakkında detaylı bilgi edinir (Ahmed b. Hanbel, 1405/1985). Aktarılan rivayet, işitilenlerin farkına varmak ya da idrak edebilmek için girişilen bir yolculuğu tasvir eder (Müslim, 1374-75/1955-56). Bu yolculuk, kendisine açılan yeni bir anlam ufkuyla kaynaşmak isteyen bir öznenin, yerleşikliğini yitirmeye karşı olan tedirginliğini yansıtıyor olabilir mi? Başkalığı tecrübe süreci Gadamer’e göre “soru”yla başlar (Fakioğlu, 2019; Gadamer, 2007). Burada Gadamer’in, Sokrates’in “Ben Atina’nın at sineğiyim” (Platon, 2019; Varnalis, 2009) sözünden ilham alıp eğitim bilimciler tarafından geliştirilen “Sokratik Öğrenme Metodu”nu kastettiği söylenebilir. Bu düşünceye göre öğrenme nesnesi ancak ve ancak bir sorunun karşılığı olarak kavranabilir. Aynı zamanda düşüncenin temel parametrelerinin dolayımından geçen “soru”, tecrübenin kurucu unsurlarından biridir (Duralı, 2017). Herodot’un, Coelho’nun ya da ravilerin karşılaştıkları gerçeklikleri ifade ediş biçimleri, aynı zamanda onların yüzleştiklerine dair ne tür sorular sorduğunu ele verebilir. Uluslararası öğrenci yüzleştiklerini hangi sorulardan yola çıkarak kavrar?

Dans cet article, nous nous demandons si la littérature peut détenir un rôle privilégié pour une philosophie de l’éthique. Pour cela, nous souhaitons revenir sur les critiques de Levinas – penseur par excellence de la responsabilité – à l’endroit du récit afin de voir comment la narration et la lecture peuvent récuser, voire dépasser ces critiques et élargir notre compréhension de l’altérité.

Abstract
In this article we explore whether literature might play a privileged role in a philosophy of ethics. To this end, we revisit Levinas — the thinker of responsibility — and his criticisms of narrative, in order to show how storytelling and reading can challenge or even overcome these criticisms, and may in fact broaden our understanding of alterity.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

En esta tesis, propondremos una reflexión acerca de la fenomenología como un pensar según la esperanza, el cual, cuando es método de fundamentación que reside en la experiencia irreductible de la subjetividad, es filosofía primera en el sentido de una antropología filosófica o una antropología fundamental. Con ese fin, esta investigación dará respuesta a la pregunta ¿en qué consiste la fenomenología para Ricœur? Responder esa pregunta, en tanto la fenomenología se presenta a lo largo de toda la obra del autor, nos enrumbaría a una labor sin término. Antes bien, buscaremos aproximarnos a dicha labor respondiendo a la pregunta acerca de la especificidad del método fenomenológico ricœuriano.

Introduction to Hermeneutics ‒ Monographic reference volume, which can also be used as a university textbook; an outline and exposition of the antecedents, formation process, and content of philosophical hermeneutics, based on the interpretive hermeneutic procedure.
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Egyetemi tankönyvként is használható, monografikus igénnyel megírt szakkönyv; a filozófiai hermeneutika előzményeinek, kialakulási folyamatának és tartalmának az értelmező hermeneutikai eljárás alkalmazásával történő felvázolása és kifejtése.

"There are several reasons underlying the development of a study focused on a Greek historian from the 5th century B.C. and on one of the most eclectic and productive philosophers of our era. First of all, I noticed that the way that the French philosopher theorizes and the Athenian historian applies fiction in history are exceptionally similar: Ricoeur’s privileged rhetorical imagery, derived from literary representation, and Thucydides’s imagetic vividness, pathetika, achieved by means of ekphrasis and enargeia, aim to make the readers see or to lay before their eyes uniquely unique events that, according to Ricoeur, cry for justice and cannot be forgotten. Secondly, both fight a relativist mentality that threatens to turn history into a discipline as fanciful as literary fiction and search for ways to confer scientific credibility to the historian’s craft. Thus it may be said that both were, in each one’s own time and manner, bulwarks of truth against relativist trends to reduce historical discourse to fictional rhetoric; both nonetheless recognize some degree of reasonableness in those theories, retaining all that may enhance the ethical dimension of the historian’s craft. In the third place, Thucydides and Ricoeur share a link of problematisation, which is Aristotle. Ricœur frames his narrative theory within the Aristotelic Poetics, while Thucydides’s work parallels the triple mimesis of Aristotle’s and Ricoeur’s model; however, paradoxically, Aristotle refuses to place historians and poets on the same level, arguing that the former imitate the particular and the latter the universal. One of the main characteristics of Thucydides’s work is its generalist universal tendency and the verisimilar and tragic quality of his text. This matter evokes another one which is central in Ricoeur and may be reconstructed in Thucydides: the dialectic understanding/explanation. Yet another issue at the core of Ricoeur’s and Thucydides’s work is the critique of testimony and eye-witnesses, signs, proof, documents, in sum, of memory. Ricoeur’s reflections on memory, the role of witnesses and the limits of representation are framed within a historical reflection raised by a contemporary war. Thucydides also approaches the same topics influenced by a contemporary war, where the main sources of information are the memories of survivors. This subject brings to the fore the key concept of mimesis and Ricoeur’s theory of representance, which can be confronted with Thucydides’s History. Thucydides apparently wants to give text the configuration of war, as if one could be the mirror of the other, but the expression he uses to conjoin writing and war (to write just as it happened) is the one that will inspire Leopold Ranke and on which Ricoeur will build the concept of representance. Finally, Thucydides is a precursor, founding a subject that will mature into an erudite science only from the 15th century onwards with Lorenzo Valla’s translation and especially from the 19th century onwards within the Methodic School. Until then, the author of the History of the Pelopponesian War remained an unparalleled figure in historiography, one that his successors did not emulate, and that in many aspects surpassed his predecessor, Herodotus. It is no wonder, then, that he was adopted as a patron by the fathers of scientific history (more for his ambitious work programme than its execution). In fact, Thucydides’s perspective is original and groundbreaking, albeit incipient: the institution of an epistemology oriented by criteria of truth, objectivity, impartiality; the emphasis on human actions (political and military); the semiotic or indiciary quest of the past guided by written, oral and archaeological traces; the critical approach to proof/evidence and memory, the construction of an explanative historical narrative retrospectively aligned; the distinction between history and fiction. This originates the first contemporary political-military history, by the most proficient conciliator in Antiquity between rhetoric and history, science and art, objectivity and subjectivity.
Twenty-five centuries later the same issues at the root of historiography may be found in Ricoeur’s ample and deep meditations on the epistemology of history in Histoire et vérité (1955), Temps et récit I and III (1983 e 1985), Du texte à l’action: Essais d’herméneutique II (1986), La mémoire, l’histoire, l’oubli, (2000). However, Ricoeur’s reflections are set within modern historiography, not ancient historiography (even if the latter sporadically comes up). Modern historiography entails a different concept of history, different requisites where proof, explanations, concepts, query and even facts are concerned. Therefore the confrontation between Ricoeur’s epistemology of history and Thucydides’s History of the Peloponnesian War is also an opportunity to assess the Athenian historian’s performance, his strengths and weaknesses and his place in the history of history."

Since the publication of "Oneself as Another", many sociologists have referred to the work of Paul Ricœur, some of them considering his notion of narrative identity to be a useful means of analyzing some aspects individual identity left unresolved by Bourdieu’s notion of habitus. Bourdieu had, however, already discredited the sociological relevance of the notion of narrative in his 1986 article “The Biographical Illusion.” Through a careful re-reading of both texts, this article will determine to what extent the sociological use of Ricœur’s notions can escape the confines of Bourdieu’s analysis and, moreover, the different conceptions of the human being and of ethics underlying the two distinct frameworks of analysis.

Ongoing discussion of this paper here: https://www.academia.edu/s/cf13d33860?source=link
Philosophy – whether traditional or contemporary – has nothing to say about the human metaphysical predicament, and cannot even offer a basic phenomenology of the human condition. Part of the problem is the ongoing confusion as to what philosophy actually amounts to, and what it can achieve. It is necessary to demystify philosophy, and have it restricted to the discipline of critical thinking, and it should not be thought of as possessing any substantial theoretical content of its own. It is a method, a skillset, a series of techniques, not a repository of various highbrow theories, whether about mind, epistemology, ontology, cosmology, science, or anything else. Metaphysics is an entirely distinct and separate field of inquiry, and concerns the human predicament, and ultimate human fulfilment, and it is to this end that critical thinking skills can usefully be applied. The purpose of this short study is to give some help to those hoping to gain an insight into the metaphysical realms of their being, and who would like some guidance with regard to those formal and academic disciplines supposedly geared to dealing with that very subject.

Late modern cultural theory has since the 1960s tended to define culture in terms of signifying practice, making meaning and interpretation central concepts. However, a series of structuralist and poststructuralist waves have at the same time marginalised hermeneutics in cultural studies. The influential anti-hermeneutic challenges of Foucault, Kittler and Latour underline the necessity to abandon the romantic conceptions in much of classical hermeneutics. However, these critics tend to throw the baby out with the bathwater, and cannot ground late modern cultural theory. If taken fully seriously, the demand to abandon interpretation and replace meanings with some kind of materiality would evacuate cultural research or reduce it to plain physics. Instead, Paul Ricoeur’s critical textual hermeneutics offers a more useful polydimensional understanding of culture. This is a presentation of anti-hermeneutic challenges, discussing how they may be overcome by recharging key cultural concepts with energies deriving from taking these challenges seriously and letting them inspire a reconstitution of cultural theory from a post-anti-hermeneutic perspective.
Keywords: hermeneutics, interpretation, culture, poststructuralism, Ricoeur

La traduzione, ogni traduzione, nasce quando la comunicazione è possibile ma non è immediata. Nei contesti in cui la comunicazione non è possibile, neppure la traduzione è possibile, mentre se ci fosse perfetta comunicazione, la traduzione non sarebbe necessaria. Di qui il paradosso dell’impossibilità di una traduzione perfetta, dovuto al semplice fatto che se fosse perfetta non sarebbe traduzione. Questo vale per ogni genere di traduzione. In questo testo mi concentrerò sulla comunicazione verbale tra uomo e animale o, per utilizzare un’espressione tecnica, della comunicazione verbale interspecifica. Farò riferimento a ricerche portate avanti dagli scienziati che lavorano nell’ambito delle scienze cognitive, in particolare della cognizione animale e della zoosemiotica, e successivamente presenterò alcune riflessioni filosofiche.

Cet article envisage deux postures sociologiques au regard de l’anthropologie de l’homme capable de Paul Ricœur. Une première sociologie travaille en approfondissant la notion de capacité humaine sous le signe de l’herméneutique de Ricœur. Une seconde, dont le projet sera ici explicité, reprend l’ambition d’étudier les phénomènes fondamentaux de la sphère pratique exposée dans la Philosophie de la volonté. La question des capacités y est prise très amont, au niveau où s’exercent des expériences sensibles primitives, et où l’humain est encore considéré dans la dépendance au vital. Une réflexion y sera conduite sur l’assurance intime de pouvoir se rendre capable et la fondation consubstantielle d’un espace pratique intégré par familiarité au schéma corporel. Ce développement permettra pour finir un éclairage critique sur les politiques sociales actuellement centrées sur l’activation des capacités des individus.

This article considers two sociological postures in relation to Paul Ricœur’s anthropology of capable man. The first sociological approach scrutinizes the concept of human capacity from the perspective of Ricœur’s hermeneutics. The second approach elaborated here aims to study the fundamental phenomena of the practical sphere exposed in Philosophie de la volonté. The question of capacities is raised to the upper level, where primitive sensitive experiences are carried out and human beings are still considered to be dependent on vital functions. A reflection will be carried out on the inner certainty of being able to be capable and consubstantial foundation of a practical space integrated by familiarity with the body schema. This study will allow for a critical illumination of social policies currently focused on the activation of individual capacities.

Cet article porte sur l’influence de la philosophie d’Eric Weil dans l’œuvre de Paul Ricœur. Il vise à établir, dans ses traits principaux, l’influence de Weil dans le projet et le cadre théorique général de Ricœur (où l’influence est avouée) et certains points très précis où Weil est probablement à l’œuvre, même si cette présence n’a pas été rendue explicite par Ricœur lui-même. Les deux philosophes se situent dans la mouvance d’un kantisme post-hégélien et ils mettent en avant deux philosophies de la liberté, de l’action et de la poursuite de la sagesse, toutes les deux du côté du sens et du discours, mais aussi aux prises avec le double héritage hégélien de l’absolu et du système. Pourtant, les deux auteurs se frayent des che­mins singulièrement différents vis-à-vis de ces questions et des options fondamentales en philosophie. Tandis que Weil se situe dans le cadre d’une logique du discours, Ricœur propose une philosophie herméneutique finalement plus ouverte et accueillante vis-à-vis de la pluralité fragmentaire du conflit des interprétations.
Este artigo incide sobre a influência de Eric Weil na obra de Paul Ricœur. Tem como objetivo mostrar, nos seus traços principais, a influência de Weil no projeto e no contexto teórico geral de Ricœur (que admite a influência de Weil) bem como alguns pontos precisos onde esta se faz sentir, ainda que Ricœur não o reconheça especificamente. Ambos estes autores se situam no quadro de um “Kantismo pós-hegeliano” e ambos propõem filosofias da liber­dade, da ação e de busca da sabedoria. Filosofias que apostam no sentido e no discurso, mas que também se debatem com a dupla herança hegeliana do absoluto e do sistema. No entanto, Weil e Ricœur acabam por trilhar caminhos diferentes no que diz respeito quer a estas questões, quer às opções filosóficas fundamentais que cada um deles toma. Enquanto Weil se situa no quadro de uma lógica do discurso, Ricœur propõe uma filosofia hermenêu­tica mais aberta à pluralidade fragmentária do conflito de interpretações.

La propuesta de Ricoeur intenta combatir un concepto opaco de revelación conquistando uno que contenga conjuntamente la razón y la revelación, como dialéctica viviente de la inteligencia de la fe. Su exposición está dividida en dos partes bien diferenciadas: I. Las expresiones originarias de la revelación donde hace un ejercicio de hermenéutica literaria; y II. La respuesta de una filosofía hermenéutica donde aborda el problema en categorías estrictamente filosóficas.

This article presents a possible method to engage African thought from a Western context. It does so by first showing the need for such an engagement by arguing that philosophical research is dominated by Western normativity: in phenomenology, for example, questions and answers gathered in this method more often than not ignore other cultures and perspectives, thus yielding results that only reflect a Western historico-cultural context. In order to open this normativity to other encounters, this article presents a dialogue between Ricoeur's hermeneutic phenomenological method and Serequeberhan's African hermeneutics. The upshot of this dialogue is that it presents a way for thinkers in a Western context to engage African thought without dominating or otherwise "recolonising" said thought.

In this paper I propose a philosophical reflection on self-understanding in relation to the ethical implications of the reading and the interpretations of poetic text. Furthermore, I will highlight some aspects of narrative identity in the context of narrative comprehension that man can realize about himself.

This article aims to present research questions and theoretical assumptions that underlie Bernard Charlot's theory of the relationship with knowledge and Christine Delory-Momberger's biographical research in education. To do so, it resorts to documentary analysis of books and articles by the authors. The configuration of theoretical and methodological fields of research with their specificities is identified, but also the points of dialogue concerning their research questions and, in particular by the reciprocal theoretical and epistemological interest in studying the construction of individuals as singular and social, from socio-anthropological approaches. Revista Internacional Educon RÉSUMÈ: Cet article vise à présenter les questions de recherche et les approches théoriques de la théorie

Jan Patočka and Paul Ricoeur are well known for their accounts of history and the historical understanding of human life. Lesser known are their phenomenological accounts of death and the afterlife. Albeit their thoughts are available only in fragments, they show a peculiar theoretical richness, as their conceptions of the afterlife are connected to fundamental topics like history, intersubjectivity and memory. In my article, I will attempt to shed light on these fragments, to show how they are embedded in already existing phenomenological theories of the afterlife such as Max Scheler's essay Tod und Fortleben, and to trace their relation to each other. As I will try to show, Patočka and Ricoeur's thoughts can offer an alternative formulation of the phenomenology of death that differs from Martin Heidegger's analysis of death and human mortality in Being and Time. Such an alternative phenomenology of death would not so much focus on the authentic but rather on the intersubjective understanding of death, human mortality, and the afterlife.

Il momento critico della decisione, la ponderazione, il discernimento, sono generati dalla saggezza pratica, dalla phronesis, non ingenua (nel senso etimologico di originaria) come quella aristotelica, ma critica. Come si dimostrerà in questo elaborato, la phronesis critica elaborato da Ricoeur prepara ad un metodo, quello proprio del discernimento, e si significa in processi. Per questo le metafore dello studio medico e del tribunale ben rendono quanto il filosofo intende per giudizio ponderato in situazione: entrambi individuano momenti dinamici e procedurali, per l’appunto il processo clinico e giudiziario. Guarigione e attribuzione della pena sono cammini che dovrebbero mirare entrambi alla riabilitazione del paziente e del condannato (specie se detenuto), ove la riabilitazione è ammessa specie nel campo dei diritti morali degli stessi, mediante il riconoscimento. Ciascuno di noi possiede la facoltà di elaborare giudizi ponderati in situazione, previa accettazione del momento critico di riflessione e analisi, di interpretazione ed argomentazione.  L’applicazione di una regola a un caso, diciamo con Gadamer, è tutt’altro che un puzzle da ricomporre: è un momento creativo, che spesso sconvolge il punto di partenza incipiale.

En este trabajo estudiamos la prioridad que Husserl otorga en sus primeras obras al sentido frente a la expresión, considerada improductiva. En sus últimos escritos, en cambio, la génesis del sentido es correlativa a la de la expresión y la comunicación intersubjetivas. De la mano de Merleau-Ponty, nos centraremos concretamente en el giro que supone El Origen de la Geometría de Husserl. No obstante, contextualizaremos en cada una de sus obras su reiterada interpretación de la intención husserliana de llevar la experiencia a la expresión de su sentido con el propósito de demostrar que nunca dejó de pensar con Husserl, tematizando incluso sus impensados. La concepción merleau-pontiana de la reducción incompleta, la intencionalidad operante y la fenomenología como interrogación así lo pondrá de manifiesto. Con ella, se abre, yendo más allá de Husserl, la posibilidad de una expresión creadora.

Authors/Szerzők: Gergely P. Alpár, Csergő Antal, Lázár Zsolt, Feketelaki Tibor, Száva Csanád, Lakatos István, Szabó Katalin, Incze Éva, Túros Eszter, Tankó Éva, Máté Adél, Vajda Anita, Veress Károly
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Veress Károly (ed.): Truth Events. Hermeneutical and Applied Philosophical Researches (5) ‒ The volume contains studies prepared during the 5th phase of the hermeneutical and applied philosophical project series implemented by the philosophy graduate students (BA students and PhD students of the Philosophy Doctoral School) of the Babeş‒Bolyai University in Cluj-Napoca.These researches were directed at the hermeneutical aspects of the problem of truth and the truth event.
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A kötet a kolozsvári Babeş‒Bolyai Tudományegyetemen a Filozófiai Doktori Iskola doktoranduszai valamint a filozófia szakos mesterképzős hallgatók által megvalósított hermeneutikai és alkalmazott filozófiai projektsorozat ötödik szakaszának a kutatási eredményeit közli. Ezek a kutatások az igazságkérdés és igazságtörténés hermeneutikai vetületeire irányultak.