Arne Grøn’s Existential Hermeneutics: Existence, Ethics and Religion

2020 ◽  
Vol 53 (1) ◽  
pp. 108-132
Author(s):  
Bjarke Mørkøre Stigel Hansen ◽  
Mads Peter Karlsen ◽  
René Rosfort
Keyword(s):  
Continental Philosophy ◽  
Paul Ricoeur ◽  
Human Existence ◽  
The Self ◽  
Philosophical Method ◽  
The Third ◽  
Paul Ricœur

This paper presents an introduction to Arne Grøn’s existential hermeneutics as a philosophical method, while also attempting to indicate how Grøn’s work contributes to and engages in a number of crucial topics in modern continental philosophy. The first section of the paper shows how Grøn draws on Paul Ricoeur and Michael Theunissen to rethink the concept of existence through a reading of Kierkegaard that uncouples this concept from the self-evident status it attained in twenty-century existentialism. The second section of the paper argues that Grøn proposes an existential ethics that takes the Kierkegaardian notion that humans are inherently normative beings and uses this as a basis for a critique of ethics, as well as for establishing an ethics of vision inspired by Kierkegaard. The third section of the paper presents a reading of Grøn’s notion of religion as an inextricable part of human existence.

After Of Habit

2019 ◽  
pp. 62-94
Author(s):  
Mark Sinclair
Keyword(s):  
Twentieth Century ◽  
Paul Ricoeur ◽  
Henri Bergson ◽  
Lived Body ◽  
French Philosophy ◽  
The Third ◽  
Paul Ricœur ◽  
Embodied Action

This chapter examines the reception of Ravaisson’s account of habit in later nineteenth- and twentieth-century French philosophy. The first two sections examine its reception in the work of Albert Lemoine, Léon Dumont, and Henri Bergson. The third section examines its reception in the work of the French phenomenologists and theorists of the lived body, Maurice Merleau-Ponty and Paul Ricoeur. The chapter shows how Ravaisson’s account of inclination relates to these notions of the lived body. In conclusion, it shows how contemporary Merleau-Ponty-inspired accounts of pre-reflective, embodied action as a form of ‘coping’ can be extended by Ravaisson’s concern for tendency and inclination in motor habit.

scholarly journals Reduksionisme Eksplanatif untuk Antropologi Transendental Jawadi Amuli

2015 ◽  
Vol 5 (2) ◽  
pp. 143
Author(s):  
Cipta Bakti Gama
Keyword(s):  
Paul Ricoeur ◽  
Human Existence ◽  
Aristotelian Logic ◽  
Literary Research ◽  
Paul Ricœur ◽  
Integration Of Disciplines

Abstract : This article explains how an explanatory reductionism theory can be applied to the integration of various disciplines in Jawadi Amuli’s transcendent anthropology. Departing from the trilemma among the demand of certain forms of reduction of concepts, propositions, and theories in the process of integrating two disciplines of knowledge or more; the Promethean man reductionism problem; and the essentialist framework of Aristotelian logic in Jawadi Amuli’s anthropology, the author explores some extent of possibility and certain forms of application of explanatory reductionism for such transcendent anthropology. By using the method of Ricoeurian hermeneutics that emphasizes distantiation, interpretation, and appropriation, the author conducts a qualitative literary research to arrive at a number of important conclusions as follows. First, Jawadi Amuli has implemented certain forms of an explanatory reductionism in integrating philosophy, 'irfan, and Quranic exegesis in his transcendent anthropology. Second, Mario Bunge’s explanatory reductionism can be applied in the integration of various disciplines of knowledge for constructing transcendent anthropology which is approached through the objective effects of human existence in the material universe. Third, explanatory reductionism principle could be modified into Sadrian psycho-physical reductionism and Sadrian immaterial composition reductionism. Fourth, the use of definitions need to be expanded to include those of loose definitions. Fifthly, the premises used in transcendent anthropology need to be expanded to include zhannî premises.Keywords :  Explanatory reductionism, transcendent anthropology, integration of disciplines, Mario Bunge, Jawadi AmuliAbstrak : tulisan ini menjelaskan bagaimana teori reduksionisme eksplanatif bisa diterapkan pada integrasi berbagai disiplin ilmu dalam antropologi transendental Jawadi Amuli. Berangkat dari trilema antara tuntutan reduksi konsep, proposisi, dan teori dalam proses integrasi dua disiplin pengetahuan atau lebih; problem reduksionisme manusia Promethean; dan kerangka logika-esensialisme Aristotelian pada antropologi Jawadi Amuli, penulis menelusuri berbagai posibilitas dan bentuk-bentuk tertentu dari penerapan reduksionisme eksplanatif pada antropologi transendental. Dengan menggunakan metode hermeneutika Paul Ricoeur yang menekankan distansiasi, interpretasi, dan apropriasi, penulis melakukan penelitian kualitatif kepustakaan hingga sampai pada sejumlah kesimpulan penting berikut. Pertama, Jawadi Amuli telah menerapkan bentuk tertentu dari reduksi eksplanatif dalam mengintegrasikan filsafat, ‘irfan, dan tafsir Al-Qur’an dalam antropologi transendentalnya. Kedua, reduksionisme eksplanatif Mario Bunge bisa diterapkan dalam integrasi berbagai disiplin sains dalam konteks antropologi transendental yang didekati melalui efek-efek objektif eksistensi manusia di alam materi. Ketiga, prinsip reduksionisme eksplanatif bisa dimodifikasi menjadi reduksionisme psiko-fisis Sadrian dan reduksionisme komposisi imateri Sadrian. Keempat, penggunaan definisi perlu diperluas mencakup definisi longgar. Kelima, premis yang digunakan dalam antropologi transendental perlu diperluas hingga mencakup premis-premis zhannî.  Kata-kata Kunci : Reduksionisme eksplanatif, antropologi transendental, integrasi ilmu, Mario Bunge, Jawadi Amuli

scholarly journals Samsara documentary: narrative and discourse analysis and a possible interpretation

2019 ◽  
Vol 7 (2) ◽  
pp. 129-146
Author(s):  
Ricardo Henrique Almeida Dias
Keyword(s):  
Discourse Analysis ◽  
Paul Ricoeur ◽  
Human Existence ◽  
Narrative Construction ◽  
Paul Ricœur

This article aims to present an analysis of Samsara's documentaryproduced by Ron Fricke and Mark Magidson. This analysis was based using aspects of discourse analysis and the concepts about time and narrative elaborated by the French philosopher Paul Ricoeur. From the narrative construction of the film I was able to establish a possible reading through the assembling of a hypothetical narrative chain of the scenes and the search of a narrator, which is hidden in the film. Through the analysis I was able to understand how the producers intended to demonstrate contradictory aspects of human existence and its relationship with the environment. Following the story I was able to propose insights that helped to understand the purpose of the directors for a film without speeches.

scholarly journals Memory, embodiment, ethics: In conversation with Wentzel van Huyssteen’s work on theological anthropology

2021 ◽  
Vol 42 (2) ◽  
Author(s):  
Robert Vosloo
Keyword(s):  
South African ◽  
Personal Identity ◽  
Theological Anthropology ◽  
Paul Ricoeur ◽  
Memory Studies ◽  
The Self ◽  
The South ◽  
Theological Discourse ◽  
Paul Ricœur ◽  
Key Features

This article focuses on Wentzel van Huyssteen’s work on theological anthropology, attending especially to his emphasis on the temporal and narrative dimension of personal identity. In this regard, Van Huyssteen draws on the thought of Paul Ricoeur, including his view that memory is the gateway to the self. With this in mind, the first part of the article highlights some key features of Van Huyssteen’s engagement the last decade or two with the question what it means to be human, namely the affirmation of interdisciplinarity, embodiment and vulnerability. The argument is put forward that Van Huyssteen’s work invites and displays the need to uphold the interconnections between embodiment, memory, vulnerability, imagination and empathy. It is furthermore claimed that his constructive proposals ‘in search of self’ should be seen as inextricably connected with its crucial ethical and theological motivation and contours.Intradisciplinary and/or interdisciplinary implications: This article focuses on the South African theologian Wentzel van Huyssteen’s work on theological anthropology. He is internationally renowned, and this article discusses key features of his views and brings it into conversation with the work of the philosopher Paul Ricoeur and perspectives from memory studies. As such, it presents a novel engagement that can enrich systematic theological discourse.

scholarly journals Michel Foucault et Paul Ricœur, vers un dialogue possible

2011 ◽  
Vol 1 (1) ◽  
pp. 68-86 ◽  
Author(s):  
Simon Castonguay
Keyword(s):  
Michel Foucault ◽  
Paul Ricoeur ◽  
The Self ◽  
Theory Of Action ◽  
Historical Ontology ◽  
Strong Interest ◽  
Paul Ricœur ◽  
History Of ◽  
The Subject

Il est désormais connu que Michel Foucault s’est intéressé à la fin de sa vie à l’ ”herméneutique du sujet.” Mais cette histoire de la constitution du sujet (ou de la subjectivité) fait étrangement l’économie d’une réflexion sur le rôle de la compréhension, alors que Foucault qualifie son travail d’ ”ontologie historique de nous-mêmes.” C'est sur ce point précis qu’est ici mis à l'épreuve le caractère médiateur de l’œuvre de Paul Ricœur, dont l’herméneutique du soi prend en charge une ontologie de la compréhension. Suite à ces considérations, la seconde partie de l’article cherche à démontrer que la théorie de l’agir de Ricœur peut favoriser le passage d’une reconnaissance de type objectale à une reconnaissance des capacités du sujet à se tenir pour responsable. Ce passage sera opéré directement sur le modèle d’analyse du “dernier Foucault,” c’est-à-dire son concept-clé de “processus de subjectivation.” In his later work, Michel Foucault manifested a strong interest for the “hermeneutics of the subject.” Yet this history of the constitution of the subject (or subjectivity) does without any reflection on the role of understanding, even though Foucault characterizes his project as a historical ontology of ourselves. The power of mediation emphasized in the work of Paul Ricœur may help us redefine an ontology of understanding through a hermeneutics of the self. Following this, the second part of the article aims to show that Ricœur’s theory of action can facilitate a transition from the recognition of the self, first described as “objectivation,” to a recognition of the subject’s capacity to be held responsible. This passage will draw on the model of analysis in the later Foucault, specifically, on his key concept of the subjectivation process.

Catherine Malabou: The Plastic Human

2016 ◽  
Author(s):  
Christopher Watkin
Keyword(s):  
Paul Ricoeur ◽  
The Self ◽  
Paul Ricœur ◽  
Human Trait ◽  
The Brain

The transition from Badiou and Meillassoux to Malabou leads us away from thinking the human in terms of a ‘host capacity’ and proposes instead a ‘host substance’: the brain. The first half of this chapter argues that Malabou manages to avoid a host capacity account of the human by developing a notion of plasticity not as a uniquely human trait but as the possible transformation of all traits. This position harbours an irreducible ambiguity, however, between an escape from the host capacity approach and its hyperbolisation, and so what Malabou offers us can be construed as nothing less than a host meta-capacity. The second half of the chapter explores Malabou’s determination to initiate a new plastic encounter between philosophy and neuroscience, eschewing both the ‘cognitivism’ of neuroscientist Jean-Pierre Changeux and the ‘Continental’ resistance to neuroscience of Paul Ricœur in order to elaborate her own ‘neuronal materialism’ in terms of ‘destructive plasticity’. In an attempt to develop this neuronal materialism in a way that avoids plasticity becoming one more defunct metaphor of the human, the chapter concludes by offering a reading of ‘the self’ in Malabou not as a metaphor but as a movement or tension of metaphoricity.

scholarly journals Opaque Selves: A Ricœurian Response to Galen Strawson’s Anti- Narrative Arguments

2018 ◽  
Vol 9 (1) ◽  
pp. 70-89
Author(s):  
Kristofer Camilo Arca
Keyword(s):  
Personal Identity ◽  
Narrative Identity ◽  
Hermeneutic Phenomenology ◽  
Paul Ricoeur ◽  
The Self ◽  
Cognitive Sciences ◽  
Epistemic Access ◽  
Paul Ricœur ◽  
Anglo American ◽  
Galen Strawson

As narrative conceptions of selfhood have gained more acceptance within various disciplines including philosophy, psychology, and the cognitive sciences, so too have these conceptions been critically appraised. Chief among those who are suspicious of the overall viability of ‘narrative identity’ is the philosopher, Galen Strawson. In this paper, I develop five arguments underlying Strawson’s critique of narrative identity, and respond to each argument from the perspective of the hermeneutic phenomenology of Paul Ricœur. Though intuitive, I demonstrate that none of Strawson’s arguments are cogent. The confrontation between these two figures highlights a deep conceptual disagreement about our epistemic access to the self, which has thus far gone unrecognized in the Anglo-American discussion, so that it raises a new problem for the metaphysics of personal identity.

scholarly journals Collective Identity and Collective Memory in the Philosophy of Paul Ricoeur

2012 ◽  
Vol 3 (1) ◽  
pp. 114-131 ◽  
Author(s):  
David J. Leichter
Keyword(s):  
Collective Memory ◽  
Collective Identity ◽  
Paul Ricoeur ◽  
The Self ◽  
Or Groups ◽  
Paul Ricœur ◽  
Relationship Of ◽  
The Relationship ◽  
The Way

Collective memory has been a notoriously difficult concept to define. I appeal to Paul Ricoeur and argue that his account of the relationship of the self and her community can clarify the meaning of collective memory. While memory properly understood belongs, in each case, to individuals, such memory exists and is shaped by a relationship with others. Furthermore, because individuals are constituted over a span of time and through intersubjective associations, the notion of collective memory ought to be understood in terms of the way that memory enacts and reenacts networks of relations among individuals and the communities to which they belong, rather than in terms of a model that reifies either individuals or groups. Ricoeur’s account can show sources of oppression and offers ways to respond to them.

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