scholarly journals PHENOMENOLOGY AND HERMENEUTICS OF REVELATION. TWO-VOICE OF PAUL RICOEUR AND JEAN-LUC MARION

2020 ◽  
Vol 4 (7) ◽  
pp. 20-38
Author(s):  
Piotr KARPIŃSKI ◽  
Keyword(s):  
Paul Ricoeur ◽  
Point Of View ◽  
Religious Traditions ◽  
Saturated Phenomenon ◽  
Paul Ricœur ◽  
Full Picture ◽  
Verbal Message ◽  
Valuable Complement ◽  
The Subject ◽  
Phenomenological Point

Revelation is a key category for both phenomenology and hermeneutics. The first domain deals with the possibility of revelation, while the second through its interpretation seeks to understand the reality. Hermeneutics of Paul Ricoeur is characterized by a focus on understanding the human ipseity (soi) and as such refers to phenomenology. Ricoeur is the author of the term 'hermeneutic phenomenology'. Initially, he emphasized the separation between the revelation of the sacrum and the verbal message of religious traditions. With time, however, he noticed that the religious word assumes the functions of numinosum, becoming a place of revelation. After all, Ricoeur remains on the content side of revelation, and therefore the phenomenology of Jean-Luc Marion, who treats revelation from a purely phenomenological point of view, is a valuable complement to this research. Revelation is the giving of the phenomenon as such, on its own initiative, starting from itself, independent from the subject, saturated phenomenon. From this two-voice of Ricoeur and Marion emerges a full picture of the philosophy of revelation, confirming at the same time the need for cooperation between phenomenology and hermeneutics

scholarly journals Asking for Narratives to be Recognized: The Moral of Histories

2011 ◽  
Vol 2 (1) ◽  
pp. 70-83 ◽  
Author(s):  
Silvia Pierosara
Keyword(s):  
Paul Ricoeur ◽  
Human Being ◽  
Collective Narratives ◽  
Paul Ricœur ◽  
The Subject

This paper demonstrates an implicit connection between narrativity and recognition in the work of Paul Ricœur. This view is developed in three steps. First, it shows that the subject who calls for recognition demands that his or her own narrative be recognized. In order to be recognized, a story must be measured with history, particularly that of the victims. Second, from this perspective, the role of collective narratives is fundamental, because they represent the possibility to connect the intrinsic teleology of every human being to the collective attribution of significance. Finally, with the help of a little known essay by Ricœur, the metaphorical power of narrativity to configure meaning will be compared to the power of architecture to construct and to organize space. Both these fields give stories visibility and an ability to be recognized. 

scholarly journals Hidra de duas cabeças: Configuração ricoeuriana e narrador impuro numa narrativa do HC-FMUSP / Two Heads Hidra: Ricoeurian Configuration and Impure Narrator in a Narrative of HC - FMUSP

2013 ◽  
Vol 2 (2) ◽  
Author(s):  
Fabiana Carelli ◽  
Andrea Funchal Lens ◽  
Amanda Cabral Carvalho Alcântara De Oliveira ◽  
Ariadne Catarine Dos Santos ◽  
Mariluz Dos Reis ◽  
...  
Keyword(s):  
Literary Theory ◽  
Paul Ricoeur ◽  
Sao Paulo ◽  
Point Of View ◽  
São Paulo ◽  
Cultural Aspects ◽  
School Of Medicine ◽  
Paul Ricœur ◽  
The University ◽  
De Medicina

ABSTRACTFrom the point of view of literary theory and comparative literature, this article aims to analyze how it is configured the narrative of life of a patient of the General and Didactic Clinic of the University of São Paulo School of Medicine, in the context of a consultation with the resident who attends her, and how that narrative is reconfigured by the same resident, both in the conversation with her assistant and at the resumption of the consultation with the patient, in which diagnostic hypotheses, predictions and treatments will be transmitted. The analysis undertaken here is based mainly on the concepts of prefiguration, configuration and refiguration established by Paul Ricoeur in his book Time and Narrative (2010); narrator and narrative point of view, as in Arrigucci Jr. (1998) and Friedman (2002); and the cultural aspects of the comic genre, as in Aristotle (s/d), Darnton (1996), Bakhtin (1999) and Baudelaire (2002). In conclusion, this paper aims to propose some analytical and theoretical grounds for the concept of a “cleaved’ or “impure” narrator in the context of the relations between narrative and medicine.RESUMENEste artigo busca analisar, do ponto de vista da teoria literária e da literatura comparada, o modo como é configurada, por ela mesma, a narrativa de vida de uma paciente do Ambulatório Geral e Didático do Hospital das Clínicas da Faculdade de Medicina da Universidade de São Paulo num contexto de consulta com a médica residente que a atende, e de que modo essa narrativa é reconfigurada pela mesma residente, tanto na conversa com seu assistente quanto na retomada da consulta com a paciente, na qual hipóteses diagnósticas, prognósticos e tratamento lhe serão transmitidos. A análise empreendida aqui funda-se essencialmente nos conceitos de prefiguração, configuração e refiguração, tal como estabelecidos por Paul Ricoeur em sua obra Tempo e narrativa (2010); narrador e ponto de vista narrativo, tal como em Arrigucci Jr. (1998) e Friedman (2002); e do riso em suas articulações culturais, tal como em Aristóteles (s/d), Darnton (1996), Bakhtin (1999) e Baudelaire (2002). Ao final, este trabalho visa a propor bases analíticas e teóricas para a definição do conceito de narrador “clivado” ou “impuro”, no contexto das relações entre narrativa e medicina.

scholarly journals Paul Ricœur et Emmanuel Levinas: vulnérabilité, mémoire et narration: Peut-on raconter la vulnérabilité?

2019 ◽  
Vol 10 (1) ◽  
pp. 125-139
Author(s):  
Sophie Galabru
Keyword(s):  
Collective Identity ◽  
Emmanuel Levinas ◽  
Paul Ricoeur ◽  
Point Of View ◽  
The Other ◽  
Paul Ricœur

In Time and narrative then in Oneself as another Paul Ricœur proposes a philosophy of personal and collective identity, through research on time and narrative. According to these books, emplotment would synthesize and reconcile the temporal discordance, experienced by the selfhood. The subject’s fragmentation by the otherness of time could then define vulnerability. Our aim is to question this triad time-vulnerability-narrative thanks to the opposite positions of Emmanuel Levinas. Unlike Ricœur, Levinas severely criticizes the idea of memory and narrative in order to respect the vulnerability of the other. Yet, the Ricœurian analysis of the responsibility affirms the need for a capable and not dispossessed Self. From this point of view, Ricœur helps us to question the limits set by Levinas to narrative and leads us to wonder if the ethical plot for the vulnerability of others does not need memory and narrative.

scholarly journals Etre fidèle à soi: Féminisme, éthique et justice à la lumière de la philosophie de Paul Ricœur

2013 ◽  
Vol 4 (1) ◽  
pp. 92-112 ◽  
Author(s):  
Damien Tissot
Keyword(s):  
Emmanuel Levinas ◽  
Good Life ◽  
Paul Ricoeur ◽  
Judith Butler ◽  
Self Esteem ◽  
Feminist Research ◽  
The Good Life ◽  
Feminist Discourse ◽  
Paul Ricœur ◽  
The Subject

In this paper, I read Paul Ricoeur in dialogue with Judith Butler, Emmanuel Levinas and Annie Léchenet. I suggest that Ricoeur’s philosophy provides interesting tools to articulate two simultaneous feminist claims, that is, a claim for recognition and a claim of justice. This article particularly highlights how the Ricoeurian hermeneutics of the subject, which puts self-esteem at the centre of the good life with and for others within just institutions, can provide an interesting frame for feminist research. Through my reading of Ricoeur, by linking more precisely the notions of promise and self-esteem, I argue that Ricoeur’s philosophy allows us to develop a theory of faithfulness to oneself, which, I suggest, is an implicit claim of feminist discourse.

scholarly journals Sumbangan Paul Ricoeur dalam Proses Berteologi

2018 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
John Christian Simon
Keyword(s):  
Present Article ◽  
Paul Ricoeur ◽  
Critical Position ◽  
Paul Ricœur ◽  
The Subject ◽  
Thinking Process

In understanding the theologizing process, the foci are not only on the reality, but also on the means or tools to understand the reality. This article intends to explain the means or tools of theologizing process according to Paul Ricoeur. As a process what at stake is not only the method, but also the methodology, namely the thinking process, the interest of the subject and the premises on certain values. The guiding question is what is Ricoeur’s theologizing methodology, i.e. his hermeneutics? Through dialogue with many parties, Ricoeur found the methodology of reading reality is started with an affi rmation and ended with a critic toward the distortion of reality; this is an affirmative-critical position. However, this methodology is inadequate to comprehend an extremely distorted reality. Hence, the present article offers a reversal move of theologizing process, by prioritizing the critical position toward the distorted reality and following up with the affirmation process by uncovering the element of hope of a good and just life. Ultimately, the theologizing process requires a dialectical methodology of reading the reality, between the critical-affirmative and affirmative-critical positions. The priority of the option is determined by the contextual challenges at hand.

scholarly journals Znajdź to, czego się (nie)spodziewasz. Pisanie/czytanie dzienników jako poszukiwanie

2021 ◽  
Vol 18 (1) ◽  
pp. 81-93
Author(s):  
Anna Pekaniec
Keyword(s):  
Hannah Arendt ◽  
Paul Ricoeur ◽  
Charles Taylor ◽  
Everyday Practice ◽  
Starting Point ◽  
Paul Ricœur ◽  
The Subject ◽  
Journal Entries

Niniejszy szkic skoncentrowany jest na kilku ważnych kwestiach związanych z pisaniem/czytaniem dzienników. Dzienniki traktowane jako codzienna praktyka życiowa, oparta na obligatoryjnej narratywizacji doświadczenia (za Hannah Arendt), zostają tu umieszczone w horyzoncie etycznym wyznaczanym przez idee filozoficzne Paula Ricoeura, Charlesa Taylora oraz propozycje lekturowe Davida Parkera. Teza tego ostatniego o immanentnej etyczności gestu diarysty zostaje skonfrontowana z teoriami autobiograficznymi Philippe’a Lejeune’a, Małgorzaty Czermińskiej i Magdaleny Marszałek. Dodatkowo rozważania zostają uzupełnione o niezbędny komponent genderowy. Narracyjność w diarystyce staje się również punktem wyjścia do zmiany optyki postrzegania dzienników – od hermeneutycznej po konstrukcjonistyczną, odbijające się także na kształcie podmiotu dziennikowych notatek. Discover the (Un)Expected: Writing/Reading Journals as an Act of Exploration The present paper focuses on several significant issues connected with writing/reading journals. The author discusses journals, treated as an everyday practice based on obligatory narrativization of experience (as defined by Hannah Arendt), within the ethical horizon demarcated by the philosophy of Paul Ricoeur and Charles Taylor and the ideas of David Parker. Parker’s argument of immanent ethical nature of journaling is confronted with autobiographical theories developed by Philippe Lejeune, Małgorzata Czermińska, and Magdalena Marszałek. The discussion is supplemented by the indispensable component of gender. The narrative nature of journals becomes a starting point for changing the perspective used in the analysis of journals – from hermeneutic to constructivist, which also finds its reflection in how the subject is shaped in journal entries.

scholarly journals Il concetto di verità in etica

2015 ◽  
Vol 64 (3) ◽  
Author(s):  
Fabrizio Turoldo
Keyword(s):  
Paul Ricoeur ◽  
Moral Truth ◽  
Scientific Concept ◽  
Historical Reconstruction ◽  
Scientific Model ◽  
Third Stage ◽  
Paul Ricœur ◽  
The Subject ◽  
Concept Of Truth ◽  
Basic Features

Il tema della verità etica viene affrontato, nel presente articolo, secondo due direttrici: quella storica e quella teorica. La ricostruzione storica tocca alcuni snodi fondamentali, a partire dalla teorizzazione aristotelica della verità, secondo la quale la verità, così come l’essere, si dice in molti modi. In secondo luogo l’articolo si sofferma sulla nozione cristiano-medievale della verità, che intende la verità come una persona, ovvero la persona stessa di Cristo. La terza tappa del percorso attraversa la modernità, un’epoca in cui ci sia allontana dalla nozione aristotelico-scolastica di una verità che si dice in molti modi, per inseguire un paradigma omologante, che è quello rappresentato dal modello scientifico di verità. Il passaggio dalla modernità alla contemporaneità, che costituisce la quarta tappa del tragitto, vede la crisi del modello scientifico di verità e la definizione di un significato specifico di verità morale, capace di andare oltre l’angusto significato attribuito dalla scienza a questo concetto. Infine, una volta riconquistata la specificità della verità etica, al di là dell’univocismo moderno, rimane il compito di determinarne le caratteristiche, compito che viene affidato all’ultima tappa del percorso teorico del presente saggio. Questo compito è stato affrontato con l’aiuto di alcune preziose indicazioni del filosofo francese Paul Ricoeur, che ha messo in evidenza tre caratteristiche specifiche della verità etica: 1. l’aspetto probabilistico; 2. il carattere creativo; 3. la dimensione ermeneutica. ---------- The subject of ethical truth is addressed, in this article, under two different perspectives: the historical and the theoretical one. The historical reconstruction touches on some fundamental points, starting from Aristotelian theorization of truth, which considers truth, as well as being, an analogical concept. The article, then, examines the Christian and medieval notion of truth, which considers truth as a person, that is the same person of Christ. The third stage of our journey walks across modernity, a period during which the Aristotelian and analogical notion of truth is dismissed, in favor of a scientific model of truth, which becomes a univocal paradigm. The transition from modern to contemporary age, which represents the fourth stage of our journey, sees a crisis of the scientific model of truth, so that a peculiar meaning of moral truth, beyond the scientific concept of truth, could be re-conquered. Finally, once re-conquered the peculiar meaning of moral truth, beyond modern scientific uniqueness, remains the task of determining its characteristics, task which is attributed to the final stage of this theoretical journey. A fundamental help in carrying out this task comes from the French philosopher Paul Ricoeur, who emphasizes three basic features of moral truth: 1. the probabilistic aspect; 2. the creative character; 3. the hermeneutical dimension.

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.

scholarly journals El mal sufrido como vía de acceso a la trascendencia: una revisión del problema del mal en Paul Ricoeur. Suffered Evil as a Path to Transcendence: a Review of the Problem of Evil in Paul Ricoeur

2017 ◽  
Author(s):  
Juan Pablo Martínez Martínez
Keyword(s):  
Human Life ◽  
Paul Ricoeur ◽  
Moral Evil ◽  
Problem Of Evil ◽  
Point Of View ◽  
The Other ◽  
Paul Ricœur ◽  
The Problem Of Evil ◽  
History Of ◽  
The One

A lo largo de la historia de la filosofía, el problema del mal ha sido enfocado o desde un punto de vista moralizante o desde un punto de vista metafísico, que difícilmente puede dar respuesta a la pregunta por el origen del mal radical en el hombre. Partiendo de la distinción entre mal sufrido y mal cometido o mal moral —que establece Paul Ricoeur—, se tratará de mostrar que el mal sufrido realmente no es un mal. Por su parte, la experiencia genuina del mal sufrido que se concreta en la pregunta al aire del justo sufriente nos permitirá, por un lado, deslindar las concepciones de sufrimiento y mal mediante el uso del concepto dolor, y por otro lado, una revisión antropológica del problema del mal, que cuadra perfectamente con la línea de propuesta de Paul Ricoeur, cuya teoría acerca de la experiencia del mal será comentada y ampliada desde un antropología trascendental, no desde una metafísica, ni desde la perspectiva simbólica de Ricoeur.Throughout the history of philosophy the problem of evil has been examined either from a moral or a metaphysical point of view, neither of which can answer the question of the radical origin of evil in human life. By distinguishing between suffered evil and committed or moral evil —a distinction that Paul Ricoeur established— we will try to show that suffered evil is not really an evil. On the one hand, the genuine experience of suffered evil, which takes form in the questions of the just man who suffers, will allow us to make a distinction between suffering and evil through the concept of pain. On the other hand, it will also help us to conduct an anthropologic review of the problem of evil. This approach fits perfectly with Paul Ricoeur’s line of thought, since his theory about the experience of evil will be studied and delved into through a transcendental anthropology, not from a metaphysical approach, and not from Ricoeur’s symbolic perspective.

scholarly journals Paul Ricœur au fondement d’une éthique herméneutique et narrative, enracinée dans une ontologie de l’action

2019 ◽  
Vol 9 (2) ◽  
pp. 149-159
Author(s):  
Alain Thomasset
Keyword(s):  
Narrative Identity ◽  
Paul Ricoeur ◽  
Human Action ◽  
Moral Norms ◽  
Cultural Narratives ◽  
Paul Ricœur ◽  
Historical Condition ◽  
The Subject ◽  
Struggle For Recognition ◽  
Over Time

For Paul Ricœur, human action was a central preoccupation already present in his early work and deepening over time, benefitting from a long engagement with hermeneutical and narrative analyses. It is the concern to locate, through obligatory moral norms, the ethical dimension of desire that guides and motivates action that first makes use of a hermeneutic of signs, symbols, and texts in which the desire of the subject has been expressed. But narratives become essential in order to describe action in such a way that the actor’s responsibility can be evaluated at the level of his narrative identity. To this responsibility, interpreted and taught by means of cultural narratives, the concepts of memory and promise add the dimension of the struggle for recognition and point to an ontology of the historical condition at the foundation of an ethic that rests open to a religious dimension of an original goodness.

Sign in / Sign up

Export Citation Format

Share Document