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Journal articles on the topic 'Ricoeur, Paul'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Sobota, Daniel Roland. "Przewalczyć egzystencję słowem. Z Paulem Ricoeurem o skończoności." Argument: Biannual Philosophical Journal 7, no. 2 (December 1, 2017): 343–64. http://dx.doi.org/10.24917/20841043.7.2.11.

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To overcome the existence with a word. With Paul Ricoeur on finitude. The purpose this article is to present the main theses of Jarosław Jakubowski’s book entitled Skończoność egzystencjalna. Studium nad filozofią Paula Ricoeura [Existential finitude: A study on the philosophy of Paul Ricoeur] (Jakubowski, 2017), and their critical assimilation. In spite of this, or perhaps because the book itself deserves the highest praise, it calls for the deconstruction of its basic assumptions. In Part I the article reconstructs the main theses of Jakubowski’s work. In Part II, it argues that Jakubowski’s work is founded on the incorrect interpretation of the idea of finitude as conceived of by Heidegger. Heidegger is understood here as a representative of existentialism. This results in the fact that in spite of Jakubowski’s attempts to present Ricoeur’s philosophy as a new concept of human subjectivity, which, according to Jakubowski, best describes the title category of finitude, it fails to transcend frameworks arising from the so-called “metaphysics of the presence”.

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2

Bucur, Cristina. "Paul Ricoeur." International Philosophical Quarterly 49, no. 1 (2009): 112–14. http://dx.doi.org/10.5840/ipq200949110.

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3

Barral, Mary Rose. "Paul Ricoeur." Philosophy Today 29, no. 1 (1985): 72–82. http://dx.doi.org/10.5840/philtoday198529129.

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4

Lee, Li-Hsiang (Lisa). "Paul Ricoeur." International Studies in Philosophy 34, no. 4 (2002): 184–85. http://dx.doi.org/10.5840/intstudphil200234437.

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5

Nichols, B. "Paul Ricoeur." Literature and Theology 18, no. 1 (March 1, 2004): 116–17. http://dx.doi.org/10.1093/litthe/18.1.116.

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6

Clark, Steve. "Paul Ricoeur." Theory, Culture & Society 17, no. 2 (April 2000): 121–32. http://dx.doi.org/10.1177/02632760022051149.

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7

Pellauer, David. "Remembering Paul Ricoeur." Philosophy Today 51, no. 9999 (2007): 8–13. http://dx.doi.org/10.5840/philtoday200751supplement2.

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8

Fithri, Widia. "KEKHASAN HEREMENEUTIKA PAUL RICOEUR." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 17, no. 2 (April 22, 2019): 187–211. http://dx.doi.org/10.15548/tajdid.v17i2.125.

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Hermeneutika Paul Ricoeur memiliki tipologi tersendiri dalam peta herme-neutika. Paul Ricoeur menganalisis secara tajam aliran-aliran hermeneutika sebelumnya. Paul Ricoeur menyatukan kembali aliran hermeneutika dalam skema yang lebih besar yang mengapresiasi peran penting yang dimainkan oleh analisis strukturalis. Paradigma teks yang berpusat pada konteks dan pembaca inilah yang merupakan keunikan konsep hermeneutika Paul Ricoeur. Konsep hermeneutika Paul Ricoeur diposisikan pada kelompok postmodernis afirmatif. Paul Ricoeur melihat peran pengarang absen, karena pengarang tidak hadir ketika seseorang memahami teks. Yang hadir dalam teks adalah gaya pengarang dalam sebuah genre tertentu.

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9

Bulawski, Stefan. "INTERPRETAÇÃO E SUBJETIVIDADE EM PAUL RICOEUR." Síntese: Revista de Filosofia 31, no. 101 (May 19, 2010): 375. http://dx.doi.org/10.20911/21769389v31n101p375-388/2004.

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O homem é um ser (ente) cujo ser consiste em interpretar. Sobre esta relação, presente na definição do homem em Paul Ricoeur, gostaria de falar neste artigo.Abstract: Humans are beings whose being consists in interpreting. This article aims at discussing this relationship which appears in Paul Ricoeur’s definition of man.

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10

Sastrapratedja, M. "Hermeneutika dan Etika Naratif Menurut Paul Ricoeur." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 2 (December 23, 2012): 247. http://dx.doi.org/10.20871/kpjipm.v2i2.32.

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<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>

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11

Amherdt, Franęois-Xavier. "«L’etranger» dans l ’oeuvre de Paul Ricoeur." Humanistyka i Przyrodoznawstwo, no. 13 (October 7, 2018): 193–202. http://dx.doi.org/10.31648/hip.1373.

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Idea „obcego” u Paula Ricoeura łączy się ściśle z jego biografią oraz wymiarem etycznym jego dzieła. Sam Ricoeur doświadczył poczucia obcości, gdyż wiele lat przebywał poza Francją, wykładając w Chicago. Obcość związana była z dystansem wobec paryskiego środowiska filozoficznego zdominowanego przez Sartre’a oraz strukturalizm. W samym dziele „obcy” rozpatrywany jest w perspektywie gościnności oraz wspaniałomyślności. Ricoeur nawiązywał do tradycji biblijnej oraz do E. Levinasa. W porównaniu z tym ostatnim „inny” nie jest radykalną odwrotnością „ja”, lecz kimś podobnym do „ja”. Przyjęcie „obcego” posiada także konsekwencje społeczno-polityczne. Trzymając się realizmu, unika się ryzyka zamknięcia ideologicznego czy utopii „wiecznego pokoju” Kanta.

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12

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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13

Reagan, Charles E. "Interview avec Paul Ricoeur." Journal of French and Francophone Philosophy 3, no. 3 (February 11, 1991): 155–72. http://dx.doi.org/10.5195/jffp.1991.33.

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14

Editors, The. "S.H. Clark, Paul Ricoeur." Journal of French and Francophone Philosophy 4, no. 1 (February 12, 1992): 78–79. http://dx.doi.org/10.5195/jffp.1992.327.

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15

Aquino Júnior, Francisco. "Hermenêutica segundo Paul Ricoeur." Argumentos - Revista de Filosofia, no. 23 (April 19, 2020): 29–41. http://dx.doi.org/10.36517/argumentos.23.2.

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Paul Ricoeur é um dos filósofos mais importante do século XX e um dos principais representantes da hermenêutica moderna. Seu diálogo crítico-criativo com a história da hermenêutica oferece um acesso histórico-sistemático privilegiado ao debate acerca do estatuto teórico da hermenêutica: Não apenas retoma as teses de seus representantes mais importantes (abordagem histórica), mas, ao se enfrentar criticamente com suas aporias, alarga seus horizontes e inaugura uma nova fase na história da hermenêutica (abordagem sistemática). Esse trabalho apresenta em grandes linhas a leitura que Ricoeur faz da história da hermenêutica e sua contribuição nesse debate, procurando estabelecer, a partir daí, o status quaestionis do debate sobre hermenêutica.

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16

Bien, Joseph. "PAUL RICOEUR 1913-2005." Southwest Philosophy Review 21, no. 2 (2005): 1–2. http://dx.doi.org/10.5840/swphilreview20052121.

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17

Ditommaso, Tanya. "Paul Ricoeur and Narrative." Symposium 5, no. 2 (2001): 267–70. http://dx.doi.org/10.5840/symposium20015222.

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18

Pellauer, David, Charles Reagan, and Gary Brent Madison. "In Memoriam Paul Ricoeur." Symposium 9, no. 2 (2005): 353–59. http://dx.doi.org/10.5840/symposium20059226.

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19

Loja, Gerardo Miguel Nieves. "Paul Ricoeur and religion." Aufklärung: Journal of Philosophy 5, no. 1 (April 23, 2018): 29–38. http://dx.doi.org/10.18012/arf.2016.39258.

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20

González, Jorge Enrique. "PAUL RICOEUR (1913-2005)." Cuadernos de Filosofía Latinoamericana 34, no. 109 (July 1, 2013): 3. http://dx.doi.org/10.15332/s0120-8462.2013.0109.03.

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<p>Hace cien años nació en Valence (Francia) el filósofo Paul Ricoeur. Su obra ha sido objeto de variados análisis, y ha sido el origen de una gran cantidad de estudios filosóficos así como propios del ámbito las ciencias humanas y sociales contemporáneas. En estas breves líneas, se quiere rendir homenaje a uno de los pensadores más importantes del siglo XX y comienzos del XXI, destacando no solo su trabajo estrictamente filosófico, sino una peculiaridad de su trabajo que lo aproxima de manera decisiva a algunas de las disciplinas de las ciencias humanas y sociales.</p>

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21

Hannoum, Abdelmajid. "Paul Ricoeur On Memory." Theory, Culture & Society 22, no. 6 (December 2005): 123–37. http://dx.doi.org/10.1177/0263276405059418.

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22

Gurevich, Pavel. "Paul Ricoeur about Man." Philosophical anthropology 7, no. 1 (2021): 6–23. http://dx.doi.org/10.21146/2414-3715-2021-7-1-6-23.

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The article analyzes a wide range of philosophical and anthropological subjects in the works of the French philosopher Paul Ricoeur. Rejecting the idea of system-creation, Ricoeur creates a generalized image of a person in the form of polemical, sometimes marginal notes in relation to other European thinkers. His works reveal an original view on the problems of human subjectivity, Ego, personality, selfness, identity, etc. The author of the article shows that all the variety of anthropological topics in Ricoeur can be clarified through the phenomenon of human subjectivity, which the philosopher connects with spirituality, which is born in pre-reflexive forms of life and culture. Special attention is paid to the consideration of the personality as an individuality of a special kind and to the process of identification of the person as an individual. P. Ricoeur managed to give a new interpretation to the concept of identity through a complex dialectic of internal and external self-identity.

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23

Halpern, Catherine. "Paul Ricoeur, pensée ouverte." Sciences Humaines N°162, no. 7 (July 1, 2005): 1. http://dx.doi.org/10.3917/sh.162.0001.

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24

Dosse, François. "Paul Ricoeur et l’écriture de l’histoire ou comment Paul Ricoeur révolutionne l’histoire." Perspectives théoriques, no. 26 (April 29, 2011): 138–69. http://dx.doi.org/10.7202/1002346ar.

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L’auteur se donne comme objet de discuter de la valeur philosophique et scientifique de la contribution de Paul Ricoeur quant à l’écriture de l’histoire, plus particulièrement au regard du rapport entre l’objectivité et la subjectivité et du rôle de l’intentionnalité dans l’historicité et le devenir. Pour ce faire, il organise son analyse autour des trois tomes de Temps et récit (1983-1985) où Ricoeur oppose à l’autosatisfaction triomphaliste de l’école des Annales sa proposition de dialogue entre la philosophie et l’histoire. L’auteur passe en revue un certain nombre de réactions aux propos de Ricoeur (entre autres de Certeau, Chartier, Rancière, Duby) et compare sa position à celle d’autres historiens et philosophes anglophones (entre autres celle de Dray, von Wright, Danto, White, Taylor). Ces discussions lui permettent d’explorer systématiquement la pensée du philosophe-historien. On est ainsi amené à constater que, pour Ricoeur, la pratique historienne est en tension constante entre l’objectivité, à jamais incomplète, et la subjectivité du regard méthodique qui doit se déprendre d’une partie de soi-même. Cette tension, précise Ricoeur, régit le « contrat de vérité » qui guide l’investigation historienne et fonde sa méthode et où la subjectivité de réflexion se trouve engagée dans la construction même des schémas d’intelligibilité. Il n’est donc pas étonnant alors que l’objet de Temps et récit soit de penser l’articulation du temps qui doit apparaître avec le temps qui est conçu comme condition des phénomènes. C’est ce qui fonde le projet herméneutique de Ricoeur, c’est-à-dire rouvrir le passé, revisiter ses potentialités à la lumière de l’intentionnalité du locuteur analysant. Ce projet ne pouvait que mener Ricoeur à s’interroger sur l’événement et son sens. À ce propos, l’auteur souligne ici l’importance de la contribution du philosophe au moment où la mondialisation de l’information fait que la totalité sociale connaît une extraordinaire dilatation de l’histoire, ce qui constitue une présentification conduisant à une expérimentation nouvelle de l’historicité, où l’événementialité est redéfinie comme approche d’une multiplicité de possibles et où la lecture historienne de l’événement n’est plus réductible à l’événement étudié, mais envisagée dans sa trace située dans une chaîne événementielle, donc à l’intérieur d’un processus. Sur cette base, on comprend alors toute l’importance de la contribution de Ricoeur à l’histoire du temps présent et l’incidence de ses travaux sur le rapport entre histoire et mémoire, dans lesquels cette dernière est elle-même érigée en objet historique. L’auteur souligne que ce renversement a une valeur heuristique, car il permet de mieux comprendre l’indétermination des possibles ouverts pour les acteurs, indétermination où l’intentionnalité subjective des acteurs prend tout son importance dans la détermination du régime d’historicité, ce dernier étant traversé par la tension entre l’espace d’expérience et l’horizon des attentes. C’est ce qui fait que le régime d’historicité est toujours ouvert vers le devenir et ne peut être la simple projection d’un projet social pensé et fermé sur lui-même, la logique d’action maintenant toujours ouvert le champ des possibles.

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Fitzpatrick, Noel. "The question of Fiction – nonexistent objects, a possible world response from Paul Ricoeur." Kairos. Journal of Philosophy & Science 17, no. 1 (December 1, 2016): 137–53. http://dx.doi.org/10.1515/kjps-2016-0020.

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Abstract The question of fiction is omnipresent within the work of Paul Ricoeur throughout his prolific career. However, Ricoeur raises the questions of fiction in relation to other issues such the symbol, metaphor and narrative. This article sets out to foreground a traditional problem of fiction and logic, which is termed the existence of non-existent objects, in relation to the Paul Ricoeur’s work on narrative. Ricoeur’s understanding of fiction takes place within his overall philosophical anthropology where the fictions and histories make up the very nature of identity both personal and collective. The existence of non-existent objects demonstrates a dichotomy between fiction and history, non-existent objects can exist as fictional objects. The very possibility of the existence of fictional objects entails ontological status considerations. What ontological status do fictional objects have? Ricoeur develops a concept of narrative configuration which is akin to the Kantian productive imagination and configuration frames the question historical narrative and fictional narrative. It is demonstrated that the ontological status of fictional objects can be best understood in a model of possible worlds.

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26

Moran, Dermot. "Husserl and Ricoeur: The Influence of Phenomenology on the Formation of Ricoeur’s Hermeneutics of the ‘Capable Human’." Journal of French and Francophone Philosophy 25, no. 1 (September 15, 2017): 182–99. http://dx.doi.org/10.5195/jffp.2017.800.

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The phenomenology of Edmund Husserl had a permanent and profound impact on the philosophical formation of Paul Ricoeur. One could truly say, paraphrasing Maurice Merleau-Ponty’s brilliant 1959 essay ‘The Philosopher and his Shadow’,that Husserl is the philosopher in whose shadow Ricoeur, like Merleau-Ponty, also stands, the thinker to whom he constantly returns. Husserl is Ricoeur’s philosopher of reflection, par excellence. Indeed, Ricoeur always invokes Husserl when he is discussing a paradigmatic instance of contemporary philosophy of ‘reflection’ and also of descriptive, ‘eidetic’ phenomenology. Indeed, I shall argue in this chapter that Husserl’s influence on Ricoeur was decisive and provided an eidetic, descriptive methodology which is permanently in play, even when it has to be concretized and mediated by hermeneutics, as Ricoeur proposes after 1960.

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Simon, John Christian. "Sumbangan Paul Ricoeur dalam Proses Berteologi." GEMA TEOLOGIKA 3, no. 1 (April 25, 2018): 1. http://dx.doi.org/10.21460/gema.2018.31.338.

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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.

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Velasco, Manuel Fernando. "Paulo Freire, Paul Ricoeur y la identidad narrativa." Realidad: Revista de Ciencias Sociales y Humanidades, no. 123 (October 15, 2017): 117–47. http://dx.doi.org/10.5377/realidad.v0i123.3317.

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En este texto se asiste a un diálogo entre dos autores: Paul Ricoeur y Paulo Freire. Lo que se pretende es acercar el concepto de identidad narrativa de Ricoeur a la importancia que Freire concede a contar la propia historia. En esa línea, se revisa el modelo educativo comunicacional dialógico propuesto por el educador brasileño y se retoman los conceptos de identidad, concordancia, discordancia e identidad narrativa del filósofo francés. El diálogo que se establece entre ambos autores permite profundizar en otros aspectos: la identidad narrativa en América Latina, la pluralidad y alteridad, la relación práctico-transformadora con el otro, la resiliencia y la relación entre ciudadanía y narración. Todo lo anterior permite reflexionar acerca de cómo nos construimos sobre narraciones y cómo vamos siendo a partir de los textos que nos relatamos.Realidad: Revista de Ciencias Sociales y Humanidades No. 123, 2010: 117-147

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Saputra, Langgeng, Sri Murlianti, and Martinus Nanang. "Social Hermeneutics Study On the Meaning of Jihad by Students of Mulawarman University." Progress In Social Development 2, no. 1 (January 20, 2021): 1–5. http://dx.doi.org/10.30872/psd.v2i1.23.

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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.

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Martínez Sánchez, Alfredo. "La filosofía de la acción de Paul Ricoeur." Isegoría, no. 22 (September 30, 2000): 207–27. http://dx.doi.org/10.3989/isegoria.2000.i22.530.

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31

Kaplantzis, Nikos. "Paul Ricoeur, visual hermeneutics and political science: An ‘incompatible relation’?" for(e)dialogue 1, no. 1 (March 16, 2016): 15–26. http://dx.doi.org/10.29311/for(e)dialogue.v1i1.529.

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As a response to calls for political research to do more than refer to visuals and for visual research to focus on the political, this paper discusses a Ricoeurian narrative-communicative action approach to the construction of political space applied to images, even though, until today, very little attention has been given to Ricoeur’s conception of the relationship between hermeneutics and visual theory. An updated reworking of Paul Ricoeur's critical hermeneutics offers a better basis for reconstructing visual (political) studies by sharpening the focus on the ideas of embodied imaginary and iconic augmentation. Ricoeur offers an explicit connection to visual political studies in the direction of pointing out the ways in which images, scenes, and narratives attempt to convey ideology, balancing a hermeneutics of suspicion with a hermeneutics of faith, illustrating the aporias, the opening and closing of possibilities from iconic image to ideograph and identity.

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Cecilia, Avelina. "Nature et Culture: Paul Ricoeur." Journal of French and Francophone Philosophy 7, no. 3 (March 3, 1995): 193–207. http://dx.doi.org/10.5195/jffp.1995.104.

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Wiercinski, Andrjez. "Paul Ricoeur, Memory, History, Forgetting." Journal of French and Francophone Philosophy 15, no. 2 (February 16, 2005): 105–11. http://dx.doi.org/10.5195/jffp.2005.247.

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Rahman, Daden Robi. "Kritik Nalar Hermeneutika Paul Ricoeur." KALIMAH 14, no. 1 (March 31, 2016): 37. http://dx.doi.org/10.21111/klm.v14i1.360.

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Díez Fischer, Francisco. "El tiempo según Paul Ricoeur." Escritos 26, no. 57 (2018): 283–318. http://dx.doi.org/10.18566/escr.v26n57.a03.

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Kearney, Richard, Anne Bernard Kearney, and Fabrizio Turoldo. "A Conversation with Paul Ricoeur." Symposium 9, no. 2 (2005): 361–73. http://dx.doi.org/10.5840/symposium20059227.

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Nalli, Marcos. "Paul Ricoeur leitor de Husserl." Trans/Form/Ação 29, no. 2 (2006): 155–80. http://dx.doi.org/10.1590/s0101-31732006000200012.

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O objetivo deste artigo consiste em inventariar de que modo Paul Ricoeur lê e se apropria de elementos da filosofia husserliana em seu projeto hermenêutico. Assim, busca-se primeiramente caracterizar em linhas gerais a história da hermenêutica contemporânea. Num segundo momento, estabelece-se uma primeira delimitação da hermenêutica de Ricoeur caracterizando alguns de seus problemas centrais. Por fim, num terceiro momento, procuramos observar como Ricoeur retoma a filosofia husserliana para dar conta de suas próprias reflexões hermenêuticas.

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Einsohn. "Bernard Shaw and Paul Ricoeur." Shaw 34, no. 1 (2014): 133. http://dx.doi.org/10.5325/shaw.34.1.0133.

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Martinez, Roy. "CLARK, Steven H., Paul Ricoeur." Laval théologique et philosophique 50, no. 2 (1994): 451. http://dx.doi.org/10.7202/400855ar.

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Ki-Cherl Chung. "Hermeneutische Kulturtheologie bei Paul Ricoeur." Korean Jounal of Systematic Theology ll, no. 26 (June 2010): 41–71. http://dx.doi.org/10.21650/ksst..26.201006.41.

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Arrien, Sophie-Jan. "Introduction : Paul Ricoeur (1913-2013)." Philosophiques 41, no. 2 (2014): 233. http://dx.doi.org/10.7202/1027216ar.

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Ulin, Robert C. (Robert Charles). "Remembering Paul Ricoeur: 1913-2005." Anthropological Quarterly 78, no. 4 (2005): 885–96. http://dx.doi.org/10.1353/anq.2005.0063.

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Savage, Alan D. "Un Entretien avec Paul Ricoeur." Christianity & Literature 51, no. 4 (September 2002): 631–60. http://dx.doi.org/10.1177/014833310205100409.

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Kaplan, David M. "Paul Ricoeur and the Nazis." Research in Phenomenology 37, no. 2 (2007): 219–36. http://dx.doi.org/10.1163/156916407x185665.

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Bessière, Jean. "Paul Ricoeur and narrative paradoxes∗." Journal of Literary Studies 11, no. 3-4 (December 1995): 48–58. http://dx.doi.org/10.1080/02564719508530114.

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Peeters, Leopold. "Paul Ricoeur and narrative paradoxes." Journal of Literary Studies 11, no. 3-4 (December 1995): 59–61. http://dx.doi.org/10.1080/02564719508530115.

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Fabre, Benjamin. "Paul Ricoeur, Cinq études herméneutiques." Archives de sciences sociales des religions, no. 176 (December 31, 2016): 378. http://dx.doi.org/10.4000/assr.28332.

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De Bourqueney, Elizabeth. "Reconfigurations existentielles chez Paul Tillich et Paul Ricoeur." Estudos de Religião 34, no. 2 (September 16, 2020): 101–18. http://dx.doi.org/10.15603/2176-1078/er.v34n2p101-118.

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Deux penseurs, à la frontière de la philosophie et de la théologie, Paul Tillich et Paul Ricoeur, ont affronté, et réinterprété des épreuves de leur existence, dans des textes de différentes natures, autobiographiques, philosophiques, systématiques. Paul Tillich a recours à la métaphore de la frontière et Ricœur parle du « vendredi saint « ou du samedi saint » pour évoquer deux événements différents.

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Purcell, Sebastian. "Hermeneutics and Truth: From Alētheia to Attestation." Études Ricoeuriennes / Ricoeur Studies 4, no. 1 (January 29, 2013): 140–58. http://dx.doi.org/10.5195/errs.2013.156.

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This essay aims to correct a prevalent misconception about Paul Ricoeur’s hermeneutics, which understands it to support a conception of human understanding as finite as Heidegger did, but in a more “conceptuallyconservative” way. The result is that Ricoeur’s work is viewed as incapable of addressing the most pressingproblems in contemporary Continental metaphysics. In response, it is argued that Ricoeur is in fact the firstto develop an infinite hermeneutics, which departs significantly from Heideggerian finitude. This positionis demonstrated by tracing the itinerary from Heidegger’s account of aletheia to Ricoeur’s account ofattestation. The conclusion, then, not only clears Ricoeur of the stated charges, but also presents a moreviable path for the future of hermeneutics.

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Tissot, Damien. "Etre fidèle à soi: Féminisme, éthique et justice à la lumière de la philosophie de Paul Ricœur." Études Ricoeuriennes / Ricoeur Studies 4, no. 1 (May 28, 2013): 92–112. http://dx.doi.org/10.5195/errs.2013.166.

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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.

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