scholarly journals Criação artística e metáforas bíblicas: uma relação de experiência | Artistic creation and biblical metaphors: a relationship of experience

2021 ◽  
Vol 3 (2) ◽  
pp. 292-312
Author(s):  
Jéferson Luís Azeredo ◽  
Edivan Waterkemper Silveira
Keyword(s):  
Friedrich Nietzsche ◽  
Religious Experience ◽  
Aesthetic Experience ◽  
Paul Ricoeur ◽  
Artistic Creation ◽  
The World ◽  
Paul Ricœur ◽  
Relationship Of

Neste artigo, evidenciamos que, para que possamos pensar as metáforas como um campo de experiências para a criação artística e, com isso, possamos usá-las como possibilidade aberta de repensar o mundo em que vivemos, é necessário destacá-las como lugar de experiência; para que isso aconteça, nosso objetivo aqui é indicá-las como uma disposição da compreensão. Procuramos, com isso, convocar o potencial da disposição para que nunca deixemos de empreender uma intensa e inesperada experiência nova, pois, quando as palavras se abrem para novas possibilidades, ao acessá-las pela via da compreensão e experiência, podemos ressignificar o mundo em que vivemos e, sobretudo, a nós mesmos. Alijamos essa compreensão a partir de alguns autores, especialmente Paul Ricoeur, Aristóteles e Friedrich Nietzsche, pois a partir deles,somos capazes de realizar o diálogo com as metáforas bíblicas, como um tipo mais específico de experiência, aproximando a experiência religiosa e o pensamento, no que se refere à criação artística.Palavras-chave: Metáforas bíblicas. Experiência estética. Diálogo. Lugar. AbstractIn this article, we show that, so that we can think of metaphors as a field of experiences for artistic creation and, therefore, also as an open possibility of rethinking the world we live in, it is necessary to highlight them as a place of experience, and for this happen, our aim here is to indicate them as a disposition of understanding. With this, we seek to summon the potential of disposition so that we never stop undertaking an intense and unexpected new experience, because, when words open up to more possibilities, by accessing them through understanding and experience, we can reframe the world in which we live and, above all, ourselves. We jettisoned this understanding from some authors, especially Paul Ricoeur, Aristotle and Friedrich Nietzsche, because from them, we are able to carry out a dialogue with biblical metaphors, as a more specific type of experience, bringing together religious experience and thought in the which refers to artistic creation.Keywords: Biblical metaphors. Aesthetic experience. Dialogue. Place. ORCIDhttp://orcid.org/0000-0002-1770-6021 

Los criterios de textualidad en la hermenéutica de Paul Ricoeur. Un análisis crítico

2008 ◽  
Vol 14 ◽  
Author(s):  
Adrián Bertorello
Keyword(s):  
Structural Analysis ◽  
Reading Strategies ◽  
Paul Ricoeur ◽  
Material Base ◽  
The World ◽  
Paul Ricœur ◽  
Text Writing ◽  
The Way

RESUMENEl trabajo examina críticamente la afirmación central de la hermenéutica de Paul Ricoeur, a saber, que el soporte material de la escritura es el rasgo determinante para que una secuencia discursiva sea considerada como un texto. La escritura cancela las condiciones fácticas de la enunciación y crea, de este modo, un ámbito de sentido estable en el que se puede validar una concepción de la subjetividad que está implicada en las dos estrategias de lecturas (el análisis estructural y la apropiación), esto es, un sujeto pasivo que se constituye por la idealidad del significado. Asimismo, el trabajo intentará precisar una serie de ambigüedades en el uso que Ricoeur hace del «ser en el mundo» para sostener la referencialidad del discurso.PALABRAS CLAVETEXTO, ESCRITURA, REFERENCIA, SUBJETIVIDAD, MUNDOABSTRACTThis paper critically examines the main assertion of Paul Ricoeur´s hermeneutics, i.e., that the material base of writing is the determining feature to consider a discursive sequence as a text. Writing cancels the factual conditions of enunciation and creates, in this way, a background of stable meaning where it is possible to validate a conception of subjectivity implicated in the two reading strategies (the structural analysis and the appropriation), i.e., a passive subject constituted by the ideality of meaning. Likewise, this paper aims to clarify some ambiguities in the way Ricoeur uses the «beings in the world» to support the discourse referentiality.KEY WORDSTEXT, WRITING, REFERENCE, SUBJECTIVITY, WORLD

scholarly journals Social Hermeneutics Study On the Meaning of Jihad by Students of Mulawarman University

2021 ◽  
Vol 2 (1) ◽  
pp. 1-5
Author(s):  
Langgeng Saputra ◽  
Sri Murlianti ◽  
Martinus Nanang
Keyword(s):  
University Students ◽  
Paul Ricoeur ◽  
Good Effort ◽  
The World ◽  
Paul Ricœur ◽  
Two Factors ◽  
The Many ◽  
Social Hermeneutics

ABSTRACT: Jihad has been an integral part of Islamic discourse from its early days until today. This research was conducted to determine variations in the meaning of jihad that developed in Mulawarman University students. I use Paul Ricoeur's theory of Social Hermeneutics to explain how the process of interpreting meaning from a text. Ricoeur views that text has a life of its own regardless of the author's intention or intent (text autonomy). In interpreting the text, Ricoeur also argues that understanding and explanation are not two contradictory methods of interpreting the text. The workings of Paul Ricoeur's social hermeneutics include three factors, namely the world of text, the world of presenters, and the world of readers, whereas in this paper there are only two factors, namely the world of text and the world of readers. Jihad in al-Qur'an is repeated 41 times in 23 verses and by Ibn Al-Qayyim it is divided into four meanings, namely jihad against lust, jihad against Satan, jihad against infidels, and hypocrites, and jihad against injustice and wickedness. Meanwhile, readers only divide jihad into two meanings, namely jihad against lust and war jihad. In the process of interpreting, readers are greatly influenced by the trajectories of life that they have been through. This can be seen from the many meanings of jihad they express, namely war, defending, doing good, effort/strength, being serious, preaching, and enthusiasm. ABSTRAK: Jihad merupakan bagian integral wacana Islam sejak masa awal kedatangannya hingga sampai saat ini. Penelitian ini dilakukan untuk mengetahui variasi makna jihad yang berkembang pada Mahasiswa Universitas Mulawarman. Teori Paul Ricouer tentang Hermenutika Sosial saya gunakan untuk menjelaskan tentang bagaimana proses menafsir sebuah makna dari sebuah teks. Ricouer berpandangan bahwa teks memiliki kehidupannya sendiri terlepas dari intensi atau maksud pengarang (otonomi teks). Dalam menginterpretasi teks, Ricoeur juga berpendapat bahwa pemahaman dan penjelasan bukanlah dua metode yang bertentangan dalam menafsirkan teks. Cara kerja hermenutika sosial Paul Ricoeur mencakup tiga faktor yaitu dunia teks, dunia pemateri dan dunia pembaca sedangkan dalam tulisan ini hanya ada dua faktor yaitu dunia teks dan dunia pembaca. Jihad dalam al-Qur’an terulang 41 kali dalam 23 ayat dan oleh Ibn Al-Qayyim dibagi menjadi empat makna, yakni jihad melawan hawa nafsu, jihad melawan setan, jihad memerangi kaum kafir dan kaum munafik serta jihad melawan kezaliman dan kefasikan. Sedangkan pembaca hanya membagi jihad dalam dua makna yakni jihad melawan hawa nafsu dan jihad perang. Dalam proses penafsirannya, pembaca sangat dipengaruhi oleh trajektori kehidupan yang mereka pernah lalui. Hal ini dapat dilihat dari banyaknya makna jihad yang mereka ungkapkan, yaitu perang, membela, melakukan kebaikan, usaha/kekuatan, bersungguh-sungguh, dakwah serta semangat.

A PROBLEMÁTICA FILOSÓFICA DO RECONHECIMENTO NO PENSAMENTO DE PAUL RICOEUR

2016 ◽  
Vol 43 (137) ◽  
pp. 443
Author(s):  
Carlos Roberto Drawin
Keyword(s):  
Philosophical Anthropology ◽  
Paul Ricoeur ◽  
Husserlian Phenomenology ◽  
The World ◽  
Paul Ricœur ◽  
Do So

O artigo propõe situar a teoria do reconhecimento no pensamento de Paul Ricoeur. Com este objetivo o dividimos em duas partes. Na primeira seguimos o percurso do filósofo francês em seu projeto de construção de uma Antropologia Filosófica a partir da Filosofia da Reflexão de procedência cartesiana da Fenomenologia husserliana. Os impasses que daí decorrem o levam ao distanciamento da tentação solipsista das filosofias da consciência e à proposição de uma longa mediação pelo mundo do símbolo, dos textos e da ação. Por conseguinte, a ideia de reconhecimento está inscrita no próprio desenvolvimento do pensamento do filósofo. Na segunda parte reconstruímos o argumento do livro Percurso do reconhecimento por meio de seis temas fundamentais: os impasses da recognição; a saída da representação; a provação do desconhecimento; a reconstrução da identidade; o desafio da alteridade; a exigência da paz.Abstract: The article aims at presenting the theory of recognition in the thought of Paul Ricoeur. In order to do so, it is divided in two parts. The first follows the French philosopher in his project to construct a philosophical anthropology based on the Cartesian philosophy of Reflection as well as on the Husserlian phenomenology. However, both led him to an impasse that made him detach himself from the solipsist temptation of the philosophies of consciousness. Instead, he proposed an extended mediation that encompassed the world of symbols, texts and action. The idea of recognition is therefore embedded in the development of his thinking. The second part of this paper reconstructs the argument of Ricoeur’s book The course of recognition, through six fundamental themes: the obstacles of recognition; forsaking representation; “the test of the unrecognizable”; the reconstruction of identity; the challenge of otherness; the demand for peace.

scholarly journals Communication, Translation and the Global Community of Persons

2015 ◽  
Vol 6 (1) ◽  
pp. 46-56 ◽  
Author(s):  
Dries Deweer
Keyword(s):  
Paul Ricoeur ◽  
The Other ◽  
Human Being ◽  
Global Community ◽  
Missing Link ◽  
Self Development ◽  
The World ◽  
Paul Ricœur ◽  
Human Capacity

Paul Ricœur shared Emmanuel Mounier’s personalist and communitarian ideal of a universal community, which ensures that every human being has access to the conditions for self-development as a person. Whereas Mounier talks about communication as the structure of personhood that summons us towards the gradual enlargement of the community, Ricœur’s reflections on translation provide a missing link by referring, not just to the human capacity to communicate, but more specifically, to our capacity to translate and the implied ethics of linguistic hospitality. This allowed him to show that what enables us to enlarge the circle of brotherhood is the capacity to gradually settle in the world of the other and to welcome the other into one’s own world.

scholarly journals Hermeneutika dan Etika Naratif Menurut Paul Ricoeur

2012 ◽  
Vol 2 (2) ◽  
pp. 247
Author(s):  
M. Sastrapratedja
Keyword(s):  
Present Article ◽  
Paul Ricoeur ◽  
Narrative Ethics ◽  
Normative Ethics ◽  
Critical Reading ◽  
Temporal Experience ◽  
The World ◽  
Paul Ricœur ◽  
Fusion Of Horizons ◽  
Two Stages

<div><p><strong>Abstract :</strong> After his retirement, Paul Ricoeur published his three-volume works, Time and Narrative (Chicago: Chicago University Press, 1984-1985). For Ricoeur, time becomes human’s time when it is organized in a narrative. Narrative becomes meaningful when it portrays the feature of temporal experience. h  e present article tries to show that a narrative requires an interpretation. Paul Ricoeur’s hermeneutics consists of two stages, distanciation and appropriation. Distanciation enables the reader to study the text critically and then it must be followed by a post-critical reading where the reader appropriates the world opened to him. In the words of Gadamer, in the process of interpretation, the horizon of the text fuses with the horizon of the reader. In reading a narrative, the identity as ipse and as idem interacts each other. h  e narrative ethics does not contradict with the normative ethics, later gives validation to the former one. In the case of a conflict, then responsibility shoud be the priority.</p><p><em>Keywords : Ipse, Idem, Fusion of horizons, Character, Disposition, Distanciation, Appropriation, Normative ethics</em></p><p> </p><p><strong>Abstrak :</strong> Setelah pensiun, Paul Ricouer menerbitkan karyanya Time and Narratie (Chicago: Chicago University Press, 1984-1985) sebanyak tiga volume. Bagi Ricouer, waktu menjadi waktu manusia ketika ia dirangkai dalam suatu cerita naratif. Sebuah narasi bermakna jika ia melukiskan ciri-ciri pengalaman yang temporal. Artikle ini mencoba memperlihatkan bahwa sebuah cerita naratif membutuhkan interpretasi. Hermeneutika Paul Ricouer terdiri dari dua langkah, distansiasi dan apropriasi. Distansiasi memungkinkan pembaca untuk mempelajari teks secara kritis dan mesti dilanjutkan dengan pembacaan post-kritis di mana pembaca meng- apropriasi dunia yang terbuka padanya. Meminjam ungkapan Gadamer, dalam proses interpretasi, horizon teks melebur dengan horizon pembaca. Dalam membaca sebuah cerita naratif, identitas sebagai ipse dan sebagai idem  saling berinteraksi. Etika naratif tidaklah kontradiktif dengan etika normatif. Etika normatif memvalidasi etika naratif. Jika terjadi kontradiksi, maka tanggungjawablah yang menjadi prioritas.</p><p><em>Kata kunci : Ipse, Idem, Peleburan horizon, Karakter, Disposisi, Distansiasi, Apropriasi, Etika normatif</em></p></div>

The Ethics of the Caring Conversation

2003 ◽  
Vol 10 (2) ◽  
pp. 138-148 ◽  
Author(s):  
Lennart Fredriksson ◽  
Katie Eriksson
Keyword(s):  
Good Life ◽  
Paul Ricoeur ◽  
Self Esteem ◽  
Ethical Context ◽  
Paul Ricœur ◽  
Relationship Of

The aim of this study was to explore the ethical foundations for a caring conversation. The analysis is based on the ethics of Paul Ricoeur and deals with questions such as what kind of person the nurse ought to be and how she or he engages in caring conversations with suffering others. According to Ricoeur, ethics (the aim of an accomplished life) has primacy over morality (the articulation of aims in norms). At the ethical level, self-esteem and autonomy were shown to be essential for a person (nurse) to act with respect and responsibility. The ethical relationship of a caring conversation was found to be asymmetrical, because of the passivity inflicted by suffering. This asymmetry was found to be potentially unethical if not balanced with reciprocity. In the ethical context, the caring conversation is one in which the nurse makes room through the ethos of caritas for a suffering person to regain his or her self-esteem, and thus makes a good life possible.

scholarly journals Aesthetic Experience, Mimesis and Testimony

2012 ◽  
Vol 3 (1) ◽  
pp. 172-193 ◽  
Author(s):  
Roger W. H. Savage
Keyword(s):  
Aesthetic Experience ◽  
Paul Ricoeur ◽  
Work Of Art ◽  
The Real ◽  
Paul Ricœur ◽  
Music Literature ◽  
Definition Of ◽  
The Way

In this article, I relate the demand that Paul Ricoeur suggests mimesis places on the way we think about truth to the idea that the work of art is a model for thinking about testimony. By attributing a work’s epoché of reality to the work of imagination, I resolve the impasse that arises from attributing music, literature, and art’s distance from the real to their social emancipation. Examining the conjunction, in aesthetic experience, of the communicability and the exemplarity of a work reveals how Ricoeur’s definition of mimesis as refiguration relates to the “rule” that the work summons. This “rule” constitutes the solution to a problem or question for which the work is the answer. In conclusion, as a model for thinking about testimony, the claims that works make have a counterpart in the injunctions that issue from exemplary moral and political acts. 

scholarly journals Hermeneutic reason as the “Art of understanding”

2021 ◽  
Vol 37 (3) ◽  
pp. 441-448
Author(s):  
Leszek Kleszcz ◽  
Keyword(s):  
Human Life ◽  
Paul Ricoeur ◽  
Value Systems ◽  
Way Of Life ◽  
Negative Experience ◽  
Important Place ◽  
The World ◽  
Paul Ricœur ◽  
The 19Th Century ◽  
Hans Georg Gadamer

Originally, hermeneutics was the interpretation of important texts. In the 19th century, hermeneutics transformed into a science about the meaning and interpretation of all expressions. In the 20th century, Martin Heidegger radicalized hermeneutics, indicating that understanding (the essence of hermeneutics) is not a technical or intellectual operation, but a way of being. The central point of reference in the article is the hermeneutic philosophy of Hans-Georg Gadamer and Paul Ricoeur. The central idea of Gadamer’s philosophy is understanding, which is connected with the so-called “rehabilitation of practical philosophy”. In such philosophy, the question concerning wisdom and thinking about the best possible way of life occupies an important place. Gadamer in his philosophy indicated the conditions of understanding. One of the main elements of his concept is hermeneutic experience, a negative experience, meaning awareness of the finite nature of all understanding. Complementation of Gadamer’s concept could be the hermeneutics of Paul Ricoeur. He believed that there is not a correct method of interpretation and the best way to understand is the “conflict of hermeneutics”. Ricoeure discerned two forms of hermeneutics: “hermeneutics of trust” and “hermeneutics of suspicion”. The idea of hermeneutics is developed as an art of understanding, indicating the conditions and possibilities of interpreting texts, symbols and metaphors. An interesting addition to the philosophy of Gadamer and Ricoeur is Hans Blumenberg’s concept of metaphorology. He identified three basic positions of metaphors and the functions they perform: traditional, understanding a metaphor as inaccurate; pre-conceptual speech; and the unavoidable and irreplaceable nature of a metaphor. Under this concept lies the science of images through which man grasps himself and the world. Blumenberg explored the functions of various metaphors depicting truth (light, nudity), human life (sea travel, hiking, climbing) or the world (clock, machine, organism). Absolute metaphors, in addition to presenting the picture of the whole of reality, also play the role of orienting patterns, directing action. They contain certain value systems that determine attitudes, expectations, longings, interests, and indicate important or indifferent things or spheres, incline to certain actions or omissions.

scholarly journals Anthropology of Homo Interpretans

2018 ◽  
Vol 8 (2) ◽  
pp. 9-21
Author(s):  
Johann Michel
Keyword(s):  
Paul Ricoeur ◽  
Third Way ◽  
Intellectual Traditions ◽  
The World ◽  
Paul Ricœur

Paul Ricœur is rightly regarded as one of the greatest representants of the hermeneutical tradition, at the crossroads of epistemological filiation from Schleiermacher and Dilthey and the ontological filiation of Heidegger to Gadamer. Johann Michel's bias in this article is to explore a third way of hermeneutics under the guise of an interpretative anthropology. Before being a set of scholarly techniques (philological, legal, historical…) applied to specific fields (symbols, texts, actions…), hermeneutics derives originally from ordinary techniques of interpretation (unveiling, clarification…) at work in the world of life. The purpose of the contribution is to show how Ricoeur's hermeneutics can give serious directions for elaborating such an interpretive anthropology, in which case it also needs to be supplemented by other intellectual traditions to achieve this goal.

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