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Displaying: 31-40 of 156 documents

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31. Studia Phaenomenologica: Volume > 13
Jean-Louis Vieillard-Baron Les formes du temps et la vie spirituelle selon Paul Ricoeur
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In order to identify the role that temporality plays for Ricœur’s view on the spiritual life, I will start my analysis from his interpretation of the Augustinian Confessions (book XI, ch. XXX). In his reading, Ricoeur makes use of the notion of extension to which he accords multiples meanings (spatial, categorical and existential) and he also points out the conceptual couple of distensio / extensio. I will bring forth Ricoeur’s misinterpretation that consists in strongly relating the discovery of this conceptual couple to the distinction between the three inner dimensions of time. I will end with a discussion of Heidegger’s analysis of the Confessions and his tentative to temporalize Dasein starting from the future.
32. Studia Phaenomenologica: Volume > 13
Natalie Depraz D’une science descriptive de l’expérience en premiere personne : pour une phénoménologie expérientielle
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I would like to propose an interpretation of Ricœur’s first phenomenological works in the light of what I call an “experiential phenomenology”, by answeringthree important questions. The first is a factual and historical interrogation: why has Ricœur abandoned his project of a descriptive phenomenology after publishing his first volume of the The Voluntary and the Involuntary and why did he afterwards direct his philosophical research towards the problem of interpretation? The second interrogation is an epistemological and a methodological one: in what way is the Husserlian phenomenology a first-person approach and how does Ricœur’s phenomenology of the will lead us towards an experiential phenomenology in first person? The final question is heuristical: what criteria should we point out in order to establish a phenomenological science that is 1) descriptive and 2) approaching the experience in first-person?
33. Studia Phaenomenologica: Volume > 13
Pol Vandevelde Le fondement ontologique du récit selon Ricoeur : mimesis, dette et attestation
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I examine the problem of what Ricœur calls représentance, which is a stand-in narratives offer of what took place (in the case of historical narratives) or actions (in the case of the re-telling of what people did). Ricœur rejects as insufficient two naive options: first, a simple adequacy between what took place and the historical narrative about it and, second, a simple heterogeneity between them so that historical narratives would be mere “possible versions” of what took place. I explore further why Ricœur brought into consideration the attitude of the one offering the narrative, what he calls a “being-in-debt” or “attestation”. I then offer an assessment of Ricœur’s success in still claiming that what actually happened serves as the ultimate referent of the narratives given of the past event or the action.
34. Studia Phaenomenologica: Volume > 13
David-Le-Duc Tiaha La réserve de sens de la Lebenswelt. Enjeu de l’entrecroisement de la phénoménologie et de l’herméneutique
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The hermeneutic turn in Ricœur’s phenomenological ontology of the 1960 cannot be considered a break with his methodological approach of philosophy. In fact, as early as 1950 he had already initiated a first attempt to conjoin phenomenology and hermeneutics by relating eidetic description and explanation. The main purpose of the present analysis is to clarify the constellations constituting the structure of mutual determination between phenomenology and hermeneutics. The paper will focus on the question of the Lebenswelt, as reserve of meaning, a concept requiring a structural conjunction of the phenomenological (perception, imagination, re-presentation) and hermeneutical arcs (explication, interpretation, understanding).
35. Studia Phaenomenologica: Volume > 13
Luis António Umbelino L’etoffe spatiale de la mémoire : Lectures de M. Merleau-Ponty et P. Ricœur
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This paper aims to reflect on the possibilities of approaching the phenomenon of memory in relation to space. In order to approach memory on “the side ofspace”, we will find our first decisive guidelines in M. Merleau-Ponty’s analysis of habit developed in Phenomenology of Perception. Starting from there, we will then try to show in what way memory, in a way, can be said to belong to places. The final point of the discussion is Ricœur’s investigation of architecture and urbanism’s analogies with narrative, as they allow us to consider a hermeneutic approach to the spatial fabric of time.
36. Studia Phaenomenologica: Volume > 13
Jean-Philippe Pierron Appartenance et responsabilite. Paul Ricoeur, penseur de l’ecologie ?
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Without having directly tackled the question of ecology, the philosophical hermeneutics of Paul Ricœur offers nevertheless an original treatment of the phenomenological theme of “dwelling”. His hermeneutics of the “long path” underscores the fact that our environment is given to us in the form of tools, institutions and the values of historical communities. Whereas the global ecological crisis could easily give rise to a response that is inattentive to cultural diversity, Ricœur’s explicit attention to the question of what it means to dwell on the earth within the symbolic universe of a culture invites us to think quite differently. Phenomenology makes possible a condensation of the human meaning of our belonging to the Earth; hermeneutics shows how this belonging can only take place within instituted environments.
37. Studia Phaenomenologica: Volume > 13
Marc Crépon Traversées de la violence
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At the end of the Second World War, the figure of Gandhi haunts political philosophy as it wrestles with the task of justifying violence in the name of history. The story begins with Arthur Koestler’s Darkness at noon in 1938. Gandhi’s name appears during a discussion between Roubachof and Ivanof. A few years later (1946), Koestler publishes in French a book entitled Le Yogi et le commissaire, analysed by Merleau-Ponty in Humanisme et terreur (1946–1947). Camus replies in L’Homme révolté (1951). Ricœur’s thinking, examined in the present article, has its own place in this debate. At stake is our own knowledge of the conditions under which the rejection and condemnation of violence might, in fact, accommodate violence.
38. Studia Phaenomenologica: Volume > 13
Marc-Antoine Vallée Les sources phénoménologiques de la conception ricoeurienne du langage
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Does Ricœur’s approach of language enter in contradiction with Husserl’s phenomenological legacy? In response to Claude Romano’s criticisms of the hermeneutical approach of language sustained by Ricœur, this paper intends to shed light on the complex connections between Husserl and Ricœur on the relations between language and experience. It aims to show, against what Romano suggests, that Ricœur’s thinking never leads to a linguistic idealism,but follows effectively a phenomenological exigency through his hermeneutical project.
39. Studia Phaenomenologica: Volume > 13
Jean Grondin Ricoeur a-t-il d’abord introduit l’herméneutique comme une variante de la phénoménologie ?
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In later, retrospective texts where he explained his hermeneutical turn, Paul Ricoeur claimed that this turn was due to the impossibility of knowing oneself directly, through introspection, and the necessity to undertake the detour of interpretation with regard to knowledge of oneself. By going back to the first occurrences of this hermeneutical turn in his work of 1960, The Symbolism of Evil, this paper argues that other motives, which were later forgotten, were also at play and perhaps more instrumental, most notably the intention of salvaging modernity against itself and of curing it of its forgetfulness of the sacred.
40. Studia Phaenomenologica: Volume > 13
Hans-Georg Gadamer, Paul Ricoeur, Jean Grondin Hans-Georg Gadamer, Paul Ricoeur Correspondance / Briefwechsel 1964–2000
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We publish here the letters between Gadamer and Ricoeur, as they are found in the Archives of the two philosophers (Gadamer-Archiv in Marbach and Fonds Ricoeur in Paris). Starting from February 1964 and ending on October 2000, the thirty-five letters reproduced here cannot give a complete picture of their much richer correspondence and relations, because it seems that neither Ricoeur, nor Gadamer kept all the letters they received from one another. But altogether, they document their common concerns, their mutual respect, even their intellectual solidarity and finally the particular context that brought them to write to one another, i.e. Ricoeur’s intention to publish a translation of Gadamer’s book, Truth and Method, in a new series he edited for the Seuil Publisher. This publishing and translation project will mark their entire correspondence.