Academic literature on the topic 'Paul Hermeneutik Philosophie'
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Journal articles on the topic "Paul Hermeneutik Philosophie"
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Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (November 26, 2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.
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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been important for presenting and promoting Ricœur’s narrative philosophy. The article gives an overview of the influence of the different aspects of Ricœur’s philosophy in Denmark, related to different schools of thought and to individual philosophers and researchers in theology and the human and social sciences in Denmark.
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Joy, Morny. "Paul Ricoeur: From Hermeneutics to Ethics." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 2015): 125–42. http://dx.doi.org/10.1163/15406253-0420102009.
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Paul Ricoeur’s early appreciation of hermeneutics introduced a dynamic interaction between a reader and a text. Employing both explanation and understanding, aided by the catalyst of Kantian creative imagination, Ricoeur revitalized hermeneutics from being simply a method of interpreting the literal meaning of a text. Such an openness to the text, as a form of otherness, initiated new insights into human ways of being and acting. In time, however, Ricoeur became disheartened by the unmerited suffering that he witnessed human beings were inflicting on other beings. He qualified his hermeneutic foundations so as to introduce compassion and justice as modes of action towards rejected and mistreated others.
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Gadamer, Hans-Georg, and Alexander Crist. "Pain: Reflections of a Philosopher." Journal of Continental Philosophy 1, no. 1 (2020): 63–75. http://dx.doi.org/10.5840/jcp20205214.
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In “Pain,” Hans-Georg Gadamer offers several reflections on the experience of pain and its importance for both modern medicine and hermeneutic thought. Having already celebrated his 100th birthday at the time of this lecture, Gadamer speaks of his own experience with polio and the pains of old age, and the influence that his friend and physician, Paul Vogler, had on his approach to the treatment of pain. In the year 2000, Gadamer is concerned with the dominance of technology and chemical “pain management” in the professional medical community, which has largely forgotten the more natural or traditional healing methods in approaching pain and recovery. In light of this, what is crucial for Gadamer is that individuals approach the challenges of pain by taking an active part in their own recovery. For Gadamer, hermeneutics speaks to these encounters with pain and recovery as decisive for human life and understanding.
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Hawkins, Spencer. "Theory of a practice: A foundation for Blumenberg’s metaphorology in Ricoeur’s theory of metaphor." Thesis Eleven 155, no. 1 (November 21, 2019): 91–108. http://dx.doi.org/10.1177/0725513619888665.
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Hans Blumenberg is celebrated for demonstrating that metaphors have had a more foundational influence than concepts on European intellectual history. Many acknowledge that his insights might have achieved even greater impact if he had articulated a more explicit theory of metaphor. In 1960 Blumenberg discusses the historical formation of metaphors that have given rise to meaningful discourses on metaphysical abstractions, like God, existence, or Being, but he does not develop a general model of metaphoric language, and his work rarely engages with other contemporary theories of metaphor. During Blumenberg’s lifetime, French and German postwar philosophers rarely cited one another. Yet French hermeneutics, and the work of philosopher Paul Ricoeur in particular, may have strongly influenced Blumenberg’s research group, Poetik und Hermeneutik. This paper is an attempt to recuperate intellectual affinities between Blumenberg and Ricoeur, in order to demonstrate that Ricoeur’s claims about metaphor provide the theoretical background for a fuller appreciation of Blumenberg’s metaphor analyses.
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Malcolm, Lois. "Luther’s Biblical Hermeneutics as Ethics." Studies in Christian Ethics 31, no. 4 (August 1, 2018): 393–407. http://dx.doi.org/10.1177/0953946818792165.
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This article examines a thread that runs through Martin Luther’s biblical and catechetical writings: his appropriation of a Messianic logic in light of a creedal interpretation of the whole of Scripture. Situating my case in relation to recent philosophical scholarship on the apostle Paul, I contend that this biblical hermeneutic may well be Luther’s signal ethical contribution for our age. Drawing on the solae ( sola gratia, sola fide, sola scriptura, and solus Christus) and relating them to three themes central to his biblical hermeneutics—the Word of God, Scripture, and the Creeds—I discuss how he develops (1) a Messianic ethics that intrinsically links faith and love in relation to (2) the biblical motifs of command and promise and (3) the Christological themes of cross and incarnation. I conclude by discussing the relevance of Luther’s biblical hermeneutics for a post-secular age.
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Tada, Elton V. Sadao. "O ATEÍSMO METODOLÓGICO: Teologia e hermenêutica existencial." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (March 6, 2015): 151. http://dx.doi.org/10.20890/reflexus.v8i11.190.
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Resumo: O presente trabalho busca apontar o ateísmo metodológico como intersecção entre existencialismo, hermenêutica e religião. Para tanto, são apresentadas noções do existencialismo e de sua relação com os estudos teológicos e de religião bem como as particularidades da hermenêutica existencialista. O artigo analisa noções de Jean-Paul Sartre, Paul Tillich, Martin Heidegger e John Caputo sobre o existencialismo, a hermenêutica e a religião, sendo elas problematizadas no fim do estudo a partir das reflexões do filósofo brasileiro Benedito Nunes. Tendo como base as referências estudadas faz-se por fim o questionamento sobre os posicionamentos a serem adotados atualmente acerca da relação entre existencialismo, hermenêutica e religião. Palavras-chave: Existencialismo. Hermenêutica. Teologia. Estudos de Religião. Fenomenologia. Abstract: This paper aims to point out methodological atheism as an intersection between existentialism, hermeneutics and religion. In order to do that, it presents concepts of existentialism and its relationship both with theological studies and religion and existentialist hermeneutics. The paper analyses Jean-Paul Sartre, Paul Tillich, Martin Heidegger and John Caputo concepts of existentialism, hermeneutics and religion. It also problematizes them from the point of view of the Brazilian philosopher Benedito Nunes. Finally, basing on the presented references, it challenged positions assumed related to existentialism, hermeneutics and religion. Keywords: Existentialism. Hermeneutics. Theology. Religious Studies. Phenomenology.
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Franks, P. "Hegel's Hermeneutics. Paul Redding." Mind 110, no. 439 (July 1, 2001): 817–21. http://dx.doi.org/10.1093/mind/110.439.817.
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Wicks, Robert. "Understanding Gadamer." Dialogue 38, no. 4 (1999): 827–33. http://dx.doi.org/10.1017/s0012217300006739.
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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.
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Colby, Sherri Rae, and Brett H. Bodily. "Poetic Possibilities." International Review of Qualitative Research 11, no. 2 (May 2018): 162–77. http://dx.doi.org/10.1525/irqr.2018.11.2.162.
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Exploring Paul Ricoeur's hermeneutics, we craft a collection of generated and found poems reflecting Ricoeur's philosophies. Also, we represent transcripts of interviews with a graduate student as found poems to explore the nuances of her life as a student of qualitative research. We invite our readers into a coconstructed space of poetic interpretation.
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Shymanovych, Andrii. "HISTORICAL-CRITICAL EXEGESIS OF THE BIBLE FROM THE PROSPECT OF THEOLOGY OF THE 20th AND THE 21st CENTURIES." Educational Discourse: collection of scientific papers, no. 20(2) (March 9, 2020): 78–90. http://dx.doi.org/10.33930/ed.2019.5007.20(2)-7.
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According to the general concepts of modern era, scientific-critical exegesis aims to rationalize the learning process of biblical texts and deal with it on the same level with other literary works of the ancient. The attitude to modern biblical hermeneutics varies from radically negative to carefully positive in the theological and academic world of the 20th century. The philosophic hermeneutics of the 20th century (in particular, Paul Ricoeur) questioned the adequacy and prospects of the fundamental principles of the modern biblical studies and its encroachment on non-distorted objectivity in its researches.
Dissertations / Theses on the topic "Paul Hermeneutik Philosophie"
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Breitling, Andris. "Möglichkeitsdichtung - Wirklichkeitssinn Paul Ricoeurs hermeneutisches Denken der Geschichte." Paderborn München Fink, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2801899&prov=M&dok_var=1&dok_ext=htm.
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Carney, Eoin. "Technologies in practice : Paul Ricoeur and the hermeneutics of technique." Thesis, University of Dundee, 2018. https://discovery.dundee.ac.uk/en/studentTheses/82fa9056-1363-467d-920b-a099f91e9cb4.
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The problem that this thesis seeks to address is the hermeneutic tension between practical reason and technology. According to hermeneutics, the types of knowledge associated with practical understanding incorporate questions of the self and lived experience. In contrast, the types of knowledge and capability associated with modern technology are independent of questions of self-understanding. Technical approaches to practical dilemmas produce generalizable, detachable solutions, thereby disavowing the central role of hermeneutic appropriation in the process of understanding meaning. If a technology works in the same way across different contexts and applications, the notion of an interpreting, appropriating self seems superfluous to the question of technology. However, following an analysis of Paul Ricoeur’s distinctive understandings of hermeneutic distanciation, appropriation, and technique, I argue that technologies can become objects of hermeneutic engagement once we recognize their variable and uncertain nature at the practical level. Using Ricoeur’s conception of the productive circle between distanciation and belonging, the alienating distances associated with technologies can be re-read as moments of distanciation, i.e., as reflective outcomes of practical engagements that, in turn, project new possibilities for action an understanding. This means that our practical self-understanding is as bound to techniques and technologies as it is to more conventional hermeneutic objects like a text, narrative or artwork. For Ricoeur, hermeneutic techniques are meaningful because they reveal possibilities for action that would otherwise remain concealed. Likewise, subjects engaging with technologies develop unanticipated applications and functions at the practical level through appropriating technologies in novel, creative ways. In this way, practical self-understanding and technologies depend on one another for development. This mutual, interpretive interaction reveals a hermeneutic circle between the practical self and the technical devices and artefacts that mediate self-understanding at a distance.
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Piovano, Danielle Helene. "From epistemology to ontology : the hermeneutic circle of difference and identity in the thought of Paul Ricoeur." Thesis, University of Strathclyde, 1986. http://digitool.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=29596.
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This thesis has attempted to examine Paul Riceoeur's work as a whole. Its aim has been to enquire whether the dialectics of difference and identity played any essential part in his hermeneutic phenomenology. The introduction gave an overall view of Ricoeur's writings situated within the contemporary landscape of French philosophy. Part I set out to study Ricoeur's abstract phenomenology. The results obtained showed : 1. That Ricoeur's philosophical background, especially Husserl's phenomenology and Marcel's existentialism, had a deep influence on him; 2. That his structural phenomenology of the will, developed from an imaginative combination of Husserl's epistemological method and Marcel's ontological vision, to constitute a framework towards the understanding of human nature; 3.That 'man's non-coincidence with himseIf' brought an existential distance within structural unity,thus leading to an abstract reflection upon the structures of human reality, and to the disclosure of a 'fault'. Part II enquired into the emergence of Ricoeur's hermeneutics, a turning point towards concrete phenomenology. This study demonstrated:1. That the 'same' of meaning could be reached only indirectly through the 'other' of signs, of symbols and myths calling for interpretation; 2. That such an 'other' had to be critically deciphered if it was to disclose the 'same' of consciousness; 3. That the structure of symbols, understood in terms of archaeology and teleology, explained the conflict of interpretations which, in turn, and when arbitrated, revealed a 'same'.Part III studied Ricoeur's concrete phenomenology of language and narrative. This discussion showed:1. That the hermeneutic circle of explanation and understanding was itself a dialectics of difference and identity, at the level of text and semantic innovation; 2. That identity could only be a narrated identity since man finds himself via the mediation of stories and histories. Thus, the conclusion must be drawn that the dialectics of difference and identity is the touchstone beneath Ricoeur's hermeneutic phenomenology.
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Vanhoozer, K. J. "Stories and histories of Jesus : Biblical narrative, theological method and the hermeneutic philosophy of Paul Ricoeur." Thesis, University of Cambridge, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372277.
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Lelièvre, Samuel. "Image et sens dans l'herméneutique et la philosophie de l'art de Paul Ricoeur." Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0078.
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Le projet philosophique de Ricoeur peut être défini comme celui d’une anthropologie philosophique. Dans ce cadre, un rôle central est accordé à l’imagination à partir des ressources de la phénoménologie, de l’herméneutique, et de la philosophie réflexive. La question de l’image demeure pourtant assez mal connue et a été peu explorée ; elle serait même dévalorisée dès lors qu’elle est ramenée au cadre d’une imagination reproductrice, par opposition à l’imagination vive de l’anthropologie ricoeurienne, et en raison de l’insistance sur le rapport langagier au sens. Or, plutôt qu’une opposition entre le plan de l’image et celui du sens, c’est bien une articulation de ces deux plans qui doit être considérée. La question du symbolisme ouverte par Ricoeur depuis sa Philosophie de la volonté sert de point de départ à notre investigation. De cette première herméneutique jusqu’à La mémoire, l’histoire, l’oubli, en passant par De l’interprétation. Essai sur Freud, La Métaphore vive, et Temps et récit, on peut également dire que l’image donne à penser. La question du symbolisme ne peut toutefois être séparée de celle de l’imagination. Il est ainsi nécessaire de relier deux cheminements de la philosophie ricoeurienne à partir de la question du symbolisme, l’un qui s’oriente dans la voie d’une herméneutique – le parcours jusqu’au positionnement fixé par Du texte à l’action –, l’autre qui relie le projet d’une anthropologie philosophique aux champs de l’art et de l’esthétique. Dès lors, notre recherche s’organise autour de quatre parties. Une première partie se concentre sur l’articulation entre la philosophie ricoeurienne de l’imagination et l’esthétique philosophique en abordant la perspective herméneutique comme la condition d’effectivité de cette articulation. Prolongeant cette orientation herméneutique, une deuxième partie cherche à établir un lien entre la conception ricoeurienne d’une herméneutique critique et la question de l’image. Parallèlement au cadre d’une herméneutique critique, une troisième partie s’attache à définir l’imagination comme le lieu d’une médiation entre le plan de l’art et celui de l’expérience en revenant sur la lecture ricoeurienne de la philosophie analytique et plus spécifiquement de la philosophie analytique de l’art. Prenant appui sur les précédentes parties, une quatrième partie considère finalement le champ du cinéma, en articulant des plans ontologique, narratif, et social à une herméneutique philosophiqueRicoeur’s philosophical project can be broadly termed as a philosophical anthropology. Within this context, a main role is given to the issue of imagination through the resources of phenomenology, hermeneutics, and reflexive philosophy. The issue of picture, however, remains quite unknown and has not been much questioned; it might even be undermined by being reduced to the context of reproductive imagination as opposed to that of productive imagination within Ricoeur’s anthropology, and due to the emphasis on the linguistic relationship to sense or meaning. Yet, instead of opposing the plane of picture to the plane of sense or meaning, an articulated connection between those two planes should be sought. The issue of symbolism opened by Ricoeur in his Philosophie de la volonté provides the starting point for our investigation. From that early hermeneutics on to La mémoire, l’histoire, l’oubli, via De l’interprétation. Essai sur Freud, La Métaphore vive, and Temps et récit, one could also consider that picture makes us think. But the issue of symbolism cannot be distinguished from that of imagination. One also has to link two paths of Ricoeur’s philosophy through the issue of symbolism, one that is orientated in the path of hermeneutics – the progression to the standpoint set by Du texte à l’action –, another that links the project of a philosophical anthropology to the fields of art and aesthetics. The research is thus structured around four parts. A first part is focused on the articulated connection between Ricoeur’s philosophy of imagination and philosophical aesthetics by addressing the hermeneutical prospect as the condition for the effectiveness of this connection. Extending this hermeneutical stance, a second part seeks to establish a bond between Ricoeur’s notion of a critical hermeneutics and the issue of picture. A third part, concurrent with the context of a critical hermeneutics, aims to consider imagination as mediating the plane of art and the plane of experience by referring to Ricoeur’s reading of analytic philosophy and, more specifically, analytic philosophy of art. Relying on the previous parts, a fourth part finally addresses the field of film, articulating ontological, narrative, and social layers to a philosophical hermeneutics
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Brunner, Kathleen Marie. "The hermeneutic of the look and the face of the other in the philosophy and literature of Jean-Pal Sartre /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/6618.
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Petersen, Michele Therese Kueter. "A hermeneutics of contemplative silence: Paul Ricoeur and the heart of meaning." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/1494.
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The practice of contemplative silence, in its manifestation as a mode of capable being, is a self-consciously spiritual and ethical activity that aims at a transformation of reflexive consciousness. I assert that contemplative silence manifests a mode of capable being in which we have an awareness of the awareness of the awareness of being with being whereby we can constitute and create a shared world of meaning(s) through poetically presencing our being as being with others. The doubling and tripling of the term "awareness" refers to five contextual levels of awareness, which are analyzed, including immediate self-awareness, immediate objective awareness, reflective awareness, reflexive awareness, and contemplative awareness. The analysis culminates with the claim that contemplative silence manifests a mode of capable being, one which creates the conditions of the possibility for contemplative awareness. A hermeneutics of contemplative silence manifests a deeper level of awareness--contemplative awareness--as a poetics of presencing our human solidarity. Contemplative awareness includes both an experience and an understanding of the proper ordering of our relational realities. My claim is that contemplative awareness can and should accompany the practice of contemplative silence in order to appropriate the meaning of a silence embodied in the here and now, through the hermeneutical endeavor. Contemplative awareness elicits movement in thinking, and involves the ongoing exercise of rethinking our relational realities in and for the world.
I join three moments in the hermeneutical process--description, explanation, and interpretation--with the three moments in the traditional religious journey to spiritual and ethical maturity--the purgative, the illuminative, and the unitive. I present a conceptual framework that opens to hermeneutics, and a way to think about ongoing appropriation of a mode of capable being as growth in the human capacity to make and carry meaning. The threefold way, as it is interpreted in this study, is a heuristic model of the invariant elements of the tradition of contemplative silence. There is reflexivity to the structure, because a study of the practice is an exemplification of the practice, which produces the very practice that it is talking about.
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Ford, Amanda Kirstine. "The self in the mirror of the Scriptures : the hermeneutics and ethics of Paul Ricoeur." Thesis, University of Nottingham, 2012. http://eprints.nottingham.ac.uk/12634/.
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In 'Oneself as another' Paul Ricoeur considers the nature of selfhood concluding that it can only be understood as polyvalent. He uses narrative identity to show that because selves both “act and suffer” human identity is intimately tied with encounter with the Other. The ethical dimension is explored in a mediation between Aristotelian teleological ethics and Kantian deontological morality, resulting in phronēsis or practical wisdom. The book ends with a number of aporias, including the problem of identifying the internal voice, heard in the conscience – the voice of attestation. In a related paper, which provided the impetus for this thesis - “The self in the mirror of the Scriptures” - Ricoeur considers the issues of identity from a religious perspective. The thesis critically reviews the development of Ricoeur’s thought, moving from philosophy through hermeneutics to ethics, and its implications for theology, moving from questions of the will, to biblical hermeneutics and Christian ethics. It questions the concept of narrative identity and is particularly concerned with the place of the incompetent narrator in community. It concludes that we must take seriously Ricoeur’s insistence that biblical faith adds nothing to the consideration of what is good or obligatory, but belongs to an economy of the gift in which love is tied to the naming of God. However, to consider what this might mean in pastoral and ethical terms for those who understand themselves as summoned selves, and seek to find their image in the mirror of scripture, the thesis concludes with extended exercise in biblical hermeneutics, drawing on Ricoeur’s consideration of genre as a poetic mode. The thesis suggests that the comic parables help us to hope for more than we experience in our frailty, while the tragic parables illuminate our incapacity and enable us to forgive others their failure.
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Carter, James C. "Moral religion : the later Ricoeur's hermeneutics of ethical life." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:a61e7435-46a0-43dc-9dd5-d73c937bd8dd.
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This thesis engages with the later writings of Paul Ricoeur in order to understand his philosophy as a whole. A reconstruction of Ricoeur’s hermeneutics of ethical life presents his significant contribution to contemporary philosophy of religion. This hermeneutics aims to elucidate a moral religion that binds humans together universally on the basis of the life they share as capable beings. To facilitate this hermeneutics, I will demonstrate that a selective reading of Ricoeur’s philosophy brings to light the pivotal role of his ‘little ethics’ in bridging his later and earlier works. The capable human (l’homme capable) in the later Ricoeur must be understood in relation to both the ‘little ethics’ and an architectonic of moral religion. Elucidating the aim (telos) of ethical life and the norm (‘moral law’) of moral religion from the ‘little ethics’ points to the significant roles of Aristotle and Kant in Ricoeur’s architectonic. Ricoeur himself defines ‘architectonic’ in Kantian terms as a critical framework, while appropriating Spinoza’s metaphysical conception of a rational striving (conatus) for life in its fullness. Core concepts taken from Spinoza, Aristotle and Kant are implicit in the present reconstruction of Ricoeur’s hermeneutics. Three dimensions of ethical life emerge in Spinoza’s metaphysics, Aristotle’s anthropology, and Kant’s moral philosophy, giving us Ricoeur’s architectonic. For Ricoeur, the ethical aim is grounded on a metaphysics of human capability, and the demanding nature of ‘the law’ renders religion moral. This religion assumes that the good life is the goal of human striving. But crucially, the thesis will uncover ‘the arrow of the religious’ (la flèche du religieux) as it motivates the capable subject to embrace life with and for others in just institutions. In conclusion, life is revealed as the heart of Ricoeur’s moral religion.
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Kuang, Quan. "Une ontologie de la liberté dans l'œuvre de Paul Ricoeur." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK010/document.
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Penser l’être humain comme un être libre : tel est le souci constant de la réflexion de Paul Ricœur. Au niveau anthropologique, le philosophe cherche à remettre la liberté en lien avec la condition concrète de l’homme, où la nature, le corps, autrui et la société sont en jeu. Ce n’est qu’en reconnaissant une telle condition que la liberté devient réelle, affirmative et puissante. Au niveau ontologique, c’est la liberté humaine qui offre un accès privilégié à la compréhension de l’être en général. Après avoir écarté la notion de l’être comme objectivité, la liberté le dévoile comme un acte affirmatif. Au niveau méthodologique, le développement d’une herméneutique phénoménologique constitue un élément essentiel de l’ontologie de la liberté, dans la mesure où la pensée est elle-même toujours impliquée dans cette interrogation ontologique. C’est par un tel « engagement » que la pensée atteste l’être de la liberté, surtout face à l’énigme du malOne of the persistent concerns of Paul Ricœur’s philosophy is to reflect upon the human being as being free. At the anthropological level, Ricœur always considers freedom within concrete human condition, in which nature, body, others and society are all involved. One’s freedom becomes real, affirming and powerful only when such condition is recognized. At the ontological level, it is only as a free being that one has the privileged access to the understanding of being in general. Human as free being reveals that being should not be understood as objectivity, but as an affirming act. Finally, at the methodological level, Ricœur’s elaboration of phenomenological hermeneutics constitutes an essential element of his ontology of freedom. From his methodological development, it can be seen that the thinking philosopher himself, as a free being, is also engaged in his inquiry. In this regard, Ricœur’s philosophy as such becomes an attestation of free being, especially in his confrontation with the enigma of evil
Books on the topic "Paul Hermeneutik Philosophie"
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Philosophie und Psychoanalyse: Zum Begriff der Hermeneutik in der Freud-Deutung Paul Ricœurs. Tübingen: Niemeyer, 1986.
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Biblical narrative in the philosophy of Paul Ricoeur: A study in hermeneutics and theology. Cambridge [England]: Cambridge University Press, 1990.
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Critical hermeneutics: A study in the thought of Paul Ricoeur and Jürgen Habermas. Cambridge: Cambridge University Press, 1985.
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Liturgy as language of faith: A liturgical methodology in the mode of Paul Ricoeur's textual hermeneutics. Lanham, MD: University Press of America, 1988.
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Costa, Miguel Stadler Dias. Sobre a Teoria da interpretação de Paul Ricoeur. Porto: Edições Contraponto, 1995.
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Ipseidade e alteridade: Uma leitura da obra de Paul Ricoeur. Lisboa: Centro de Literatura e Cultura Portuguesa e Brasileira, Imprensa Nacional-Casa da Moeda, 2004.
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Sumares, Manuel. Para além da necessidade: O sujeito e a cultura na filosofia de Paul Ricoeur. Braga: Editora Eros, 1987.
Find full textBook chapters on the topic "Paul Hermeneutik Philosophie"
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Joy, Morny. "Paul Ricoeur: Hermeneutics, Philosophy and Religion." In Handbook of Contemporary Philosophy of Religion, 17–37. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-94-007-0059-8_2.
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Vedder, Ben. "Heidegger’s Hermeneutics of Paul." In Saint Paul and Philosophy, edited by Gert Jan van der Heiden, George Henry van Kooten, and Antonio Cimino. Berlin, Boston: De Gruyter, 2017. http://dx.doi.org/10.1515/9783110547467-005.
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Cheyne, Peter. "Conclusion." In Coleridge's Contemplative Philosophy, 342–50. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198851806.003.0013.
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The Conclusion gives further remarks concerning Coleridge’s philosophy and the ‘sense’, ‘higher understanding’, and ‘reason’. Section 1 constellates Coleridge’s main philosophical influences and metaphysical positions. After a summary statement in Section 2 of Coleridge’s position regarding sense, feeling, and the empirical, Section 3 compares the higher understanding of elenctic discourse (Socrates, Plato, Coleridge) with what Paul Ricoeur calls the ‘School of Suspicion’ (Marx, Nietzsche, Freud), which has become the ‘hermeneutics of suspicion’. Both uncover negativities or aporia, but, the author argues, the former can inform the latter in virtue of its being guided by a greater positivity, a dimly intuited idea or value, in contrast to the ‘already known’ baser desires further uncovered by the more negative elenchus or hermeneutic. Section 4 discusses Coleridgean reason and contemplation as it actually occurs, as diffuse or reflected, through deep feelings stretching in a metaphysical direction.
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"‘Being and Nothingness’ (Jean-Paul Sartre) (1989)." In Hermeneutics between History and Philosophy. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781474217262.ch-012.
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"A newer hermeneutic: postscript to Bultmann." In Biblical Narrative in the Philosophy of Paul Ricoeur, 119–47. Cambridge University Press, 1990. http://dx.doi.org/10.1017/cbo9780511598050.009.
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"Paul Ricoeur’s La Métaphore vive and the Hermeneutics of Film." In Philosophie et Culture: Actes du XVIIe congrès mondial de philosophie, 258–62. Éditions du Beffroi, 1988. http://dx.doi.org/10.5840/wcp1719882571.
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Tura, Marcelo Felix. "Sources and Implications in Paul Ricoeur’s Ideology Concept." In The Paideia Archive: Twentieth World Congress of Philosophy, 168–73. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199842791.
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This paper intends to shed light on the issue of ideology as found in the work of Ricoeur. According to Ricoeur, ideology is not only distortive of social reality; it is as well related to society's power and integration, which in fact changes our way of understanding the entire world. Ideology is an endless and unresolvable problem, since there is no non-ideological place from which to discuss ideology. The phenomenological hermeneutic is employed in an attempt to mediate ideological phenomena in a Ricoeur-like fashion.
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Bilimoria, Purushottama. "Towards a Creative Hermeneutic of Suspicion." In The Paideia Archive: Twentieth World Congress of Philosophy, 35–49. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19986132.
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In this paper I will examine a contemporary response to an important debate in the "science" of hermeneutics, along with some cross-cultural implications. I discuss Paul Ricoeur's intervention in the debate between Gadamer and Habermas concerning the proper task of hermeneutics as a mode of philosophical interrogation in the late 20th century. The confrontation between Gadamer and Habermas turns on the assessment of tradition and the place of language within it; the hermeneutical stance takes a positive stance, while ideologiekritik views tradition with a hooded-brow of suspicion, tantamount to "seeing tradition as merely the systematically distorted expression of communication under unacknowledged conditions of violence." In his own rescue operation, Ricoeur combines the reanimation of traditional sources of communicative action with the re-awakening of political responsibility towards a creative renewal of cultural heritage. His fusion or consensus adverts to specific symbols of Western eschatology, viz., liberation, salvation, and hope. What will result if we juxtaposed Buddhist, Daoist and Hindu symbols of Non-being, Nature as transcendence and Intelligence, respectively?
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Immanen, Mikko. "Critical Theory as a Reply to Heidegger, Scheler, and the Frankfurt Heideggerians." In Toward a Concrete Philosophy, 238–70. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501752377.003.0009.
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This chapter examines Martin Heidegger's role in Max Horkheimer's programmatic formulations of critical theory in the early 1930s as the director of the Institute for Social Research. It highlights Horkheimer's sublation of philosophy into multidisciplinary social criticism that opened a third post-metaphysical path along Heidegger's philosophical hermeneutics and analytical philosophy. It also refers to Jürgen Habermas, who judges Horkheimer's early critical theory as an original, anti-Heideggerian response to the end of metaphysics. The chapter investigates Horkheimer's critical theory as an alternative to the hegemonic teachings of Heidegger and Max Scheler as well as to the neo-metaphysical doctrines of the Frankfurt Heideggerians. It reviews Horkheimer's debates in the Frankfurt discussion with Kurt Riezler and Paul Tillich.
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"THE PASSION FOR THE POSSIBLE IN RICOEUR'S PHILOSOPHY AND HERMENEUTICS." In Biblical Narrative in the Philosophy of Paul Ricoeur, 17–18. Cambridge University Press, 1990. http://dx.doi.org/10.1017/cbo9780511598050.003.
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