Ricoeur, Paul (1913–2005)

2018 ◽  
Author(s):  
John B. Thompson ◽  
Roger Savage
Keyword(s):  
Twentieth Century ◽  
Philosophical Anthropology ◽  
Paul Ricoeur ◽  
Political Life ◽  
Human Being ◽  
Philosophical Hermeneutics ◽  
Philosophical Orientation ◽  
German Philosopher ◽  
Hans Georg Gadamer

Paul Ricoeur was one of the leading thinkers of the second half of the twentieth century and in the later part of his life was considered by some to be France’s greatest living philosopher. Along with the German philosopher Hans-Georg Gadamer, Ricoeur was one of the main contemporary exponents of philosophical hermeneutics: that is, of a philosophical orientation that places particular emphasis on the nature and role of interpretation. While his early work was strongly influenced by Edmund Husserl’s phenomenology, he became increasingly concerned with problems of interpretation and developed – partly through detailed inquiries into psychoanalysis and structuralism – a distinctive hermeneutical approach. In some of his subsequent writings Ricoeur explored the role of imagination in metaphor, narrative, and social and political life. In his later work, Ricoeur turned his attention to a philosophical anthropology of the capable human being, which was the context for his explorations into the self’s ethical constitution, the role of memory and forgetting in history, and issues of justice and recognition.

Ricoeur, Paul (1913–2005)

2018 ◽  
Author(s):  
John B. Thompson
Keyword(s):  
Twentieth Century ◽  
Paul Ricoeur ◽  
Philosophical Hermeneutics ◽  
Philosophical Orientation ◽  
Paul Ricœur ◽  
German Philosopher ◽  
Hans Georg Gadamer

Paul Ricoeur is one of the leading French philosophers of the second half of the twentieth century. Along with the German philosopher Hans-Georg Gadamer, Ricoeur is one of the main contemporary exponents of philosophical hermeneutics: that is, of a philosophical orientation which places particular emphasis on the nature and role of interpretation. While his early work was strongly influenced by Husserl’s phenomenology, he became increasingly concerned with problems of interpretation and developed – partly through detailed inquiries into psychoanalysis and structuralism – a distinctive hermeneutical theory. In his later writings Ricoeur explores the nature of metaphor and narrative, which are viewed as ways of creating new meaning in language.

scholarly journals Hermeneutics of recollection: Gadamer and ricoeur

2021 ◽  
Vol 32 (4) ◽  
pp. 714-725
Author(s):  
Aleksandar Ostojic
Keyword(s):  
Paul Ricoeur ◽  
The Other ◽  
Temporal Distance ◽  
Philosophical Hermeneutics ◽  
The Past ◽  
Time Distance ◽  
Time Gap ◽  
The One ◽  
Hans Georg Gadamer

This paper analyzes the notion of recollection in Hans Georg Gadamer and Paul Ricoeur?s thought, in the context of time distance as ?obstacles? towards understanding the past. Particular attention is paid to the understanding the phenomenon of ?Death? as a time gap between the past and the present. In connection with this problem, we find efforts of philosophical hermeneutics on the one hand and historicism on the other. Differences between historicism and hermeneutics can be outlined in relation to the role that memory plays in the process of understanding in Gadamer and Ricoeur. What does Death mean in terms of understanding for history, and what for hermeneutics? How can we understand temporal distance? Is it possible and necessary to overcome it? What is the role of recollection and how does it participate in understanding? - these are some of the main issues that will be addressed in the text. Finally, the task of the text is to offer the meaning and significance of the hermeneutics of recollection in relation to the mentioned questions, through the interaction of the thoughts of the two authors.

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 The Truth of Art in David Jones and Hans-Georg Gadamer

2012 ◽  
Vol 9 (1) ◽  
pp. 321-334
Author(s):  
Martin Potter
Keyword(s):  
Twentieth Century ◽  
Phenomenological Tradition ◽  
German Philosopher ◽  
Hans Georg Gadamer

Abstract I shall examine the theory of art developed by David Jones, the twentieth-century Anglo-Welsh poet and artist (especially in his essay “Art and Sacrament”), in the light of a comparison with the theory of art propounded by Hans-Georg Gadamer, the twentieth-century German philosopher in the phenomenological tradition (especially his essay “Die Aktualität des Schönen”), not claiming influence, but highlighting striking parallels.

Islamic Intellectualism

2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo
Keyword(s):  
Philosophical Hermeneutics ◽  
Movement Theory ◽  
Western Modernity ◽  
Textual Interpretation ◽  
Double Movement ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Qur'anic Interpretation

The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

Understanding Gadamer

Dialogue ◽  
1999 ◽  
Vol 38 (4) ◽  
pp. 827-833
Author(s):  
Robert Wicks
Keyword(s):  
Twentieth Century ◽  
North American ◽  
Colleges And Universities ◽  
Philosophical Hermeneutics ◽  
The Enlightenment ◽  
Profound Influence ◽  
Fourth Volume ◽  
The Relationship ◽  
Hans Georg Gadamer

The Philosophy of Hans-Georg Gadamer, edited by Lewis Edwin Hahn, the twenty-fourth volume in the “Library of Living Philosophers”—a series founded in 1938 by Paul Arthur Schlipp, the aim of which has been to represent some of the world's greatest living philosphers. In keeping with this tradition, the 600-page Gadamer volume contains an invaluable and lengthy autobiographical sketch by Gadamer himself, long with wide-ranging critical and interpretive essays by twenty-nine scholars. The essays address the foundations of philosophical hermeneutics, the significance of beauty, art, and aesthetics to hermeneutic theory, theSocratic-Platonic sources of Gadamer's outlook, the relationship between Gadamer's hermeneutics and the characteristic perspectives of the Renaissance and the Enlightenment, questions concerning Gadamer'sconnection to political affairs in twentieth-century Germany, and the nuances of Martin Heidegger's profound influence on Gadamer's thought. The essays divide evenly into those which take issue with Gadamer and those which interpretively and sympathetically elaborate on Gadamerian themes. Of the twenty-nine authors, twenty-six were teaching at North American colleges and universities at the time of writing.

Youth as a Force in the Modern World

1968 ◽  
Vol 10 (3) ◽  
pp. 237-260 ◽  
Author(s):  
Herbert Moller
Keyword(s):  
Twentieth Century ◽  
Young People ◽  
Demographic Variable ◽  
Age Distribution ◽  
Political Life ◽  
Modern World ◽  
World Population ◽  
Historical Experience ◽  
The World

The unprecedented number of young people in the world today can be isolated as one of the crucial reality factors conditioning political and cultural developments. Age distribution is only one demographic variable in the complex of social and political life, but the tremendous growth of world population in the twentieth century has magnified its dynamic potentialities. To gain perspective, it will be useful to briefly consider the role of youth in the light of historical experience.

Islamic Intellectualism

2011 ◽  
Vol 28 (4) ◽  
pp. 1-30
Author(s):  
Norman K. Swazo
Keyword(s):  
Philosophical Hermeneutics ◽  
Movement Theory ◽  
Western Modernity ◽  
Textual Interpretation ◽  
Double Movement ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Qur'anic Interpretation

The Pakistani scholar Fazlur Rahman disagreed with the German philosopher Hans-Georg Gadamer on elements of philosophical hermeneutics as they bear upon interpretation of texts ‒ in this case, the interpretation of the Qur’ān. Rahman proposed a “double-movement” theory of Qur’ānic interpretation through which he hoped for the revival and reform of Islamic intellectualism in its encounter with Western modernity, but also with difference from Islamic orthodoxy’s conceptualization of ijtihād. In this paper, I examine Rahman’s concerns as they relate to Gadamer’s general approach to understanding history and textual interpretation. Rahman argued that if Gadamer’s thesis concerning the forestructure1 of human understanding is correct, then Rahman’s theory has no meaning at all. I conclude that there is reason to see Rahman’s theory as consistent with Gadamer’s philosophical hermeneutics, albeit with some modification given Rahman’s focus on psychologism and objectivity as part of his approach to Qur’ānic interpretation. It is the tyranny of hidden prejudices that makes us deaf to what speaks to us in tradition. Hans-Georg Gadamer, Truth and Method

3. Philosophical hermeneutics

2015 ◽  
Author(s):  
Jens Zimmermann
Keyword(s):  
Life Experience ◽  
Detailed Examination ◽  
Human Existence ◽  
Philosophical Hermeneutics ◽  
The World ◽  
Human Understanding ◽  
German Philosopher ◽  
Truth And Method ◽  
Hans Georg Gadamer ◽  
Basic Movement

Philosophical hermeneutics refers to the detailed examination of human understanding that began with the German philosopher Hans-Georg Gadamer (1900–2002). In his book, Truth and Method, Gadamer drew together many of the previously discussed insights from Schleiermacher, Dilthey, Husserl, and Heidegger to provide an extensive description of what understanding is. ‘Philosophical hermeneutics’ outlines Gadamer’s key views: he believed that our perception of the world is not primarily theoretical but practical; he regarded understanding as the basic movement of human existence that encompasses the whole of life experience; language is central to shaping our understanding of the world; mediation is the heart of the hermeneutic experience; and application is its soul.

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