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Articoli di riviste sul tema "Ricœur, Paul – Et l'herméneutique"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 15 febbraio 2022

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1

Dupuis, Michel. "L’empathie comme outil herméneutique du soi: Note sur Paul Ricœur et Heinz Kohut". Études Ricoeuriennes / Ricoeur Studies 1, n. 1 (5 gennaio 2011): 9–20. http://dx.doi.org/10.5195/errs.2010.23.

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Le bref texte que Paul Ricœur consacre en 1986 à la psychanalyse développée par Heinz Kohut révèle une réinterprétation phénoménologique à la fois du contenu et des fonctions de l'empathie, au total considérée comme un véritable outil à l'œuvre dans l'herméneutique du soi. La vision kohutienne de la constitution du soi et du processus thérapeutique analytique produit une espèce de “dé-sentimentalisation” de l'empathie, en soulignant le rôle crucial du transfert intersubjectif, fort à distance de la théorie (freudienne) solipsiste de l'ego.The short text published in 1986 by Paul Ricoeur about Heinz Kohut's psychoanalysis of the self reveals a phenomenological reinterpretation of the content and the functions of empathy, finally considered as an effective tool of the hermeneutics of the self. Kohut's model of constitution of the self and of the therapeutic analytical process produces a kind of “de-sentimentalization” of empathy, pointing to the crucial role of intersubjective transfer, far from a (Freudian) solipsistic theory of the ego.

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2

Tétaz, Jean-Marc. "La métaphore entre sémantique et ontologie. La réception de la philosophie analytique du langage dans l'herméneutique de Paul Ricœur". Études Ricoeuriennes / Ricoeur Studies 5, n. 1 (15 luglio 2014): 67–81. http://dx.doi.org/10.5195/errs.2014.246.

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3

Simon, Anne. "Proust et Ricœur : l'herméneutique impossible". Esprit Mars/avril, n. 3 (2006): 122. http://dx.doi.org/10.3917/espri.0603.0122.

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4

Escudier, Alexandre. "L'herméneutique de la condition historique selon Paul Ricœur". Archives de Philosophie 74, n. 4 (2011): 581. http://dx.doi.org/10.3917/aphi.744.0581.

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5

Frey, Daniel. "Paul Ricœur, philosophe et protestant". Esprit Novmbr, n. 11 (2017): 62. http://dx.doi.org/10.3917/espri.1711.0062.

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6

Marcelo, Gonçalo. "Paul Ricœur et Eric Weil". Cultura, Vol. 31 (1 dicembre 2013): 247–66. http://dx.doi.org/10.4000/cultura.1881.

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7

Capelle-Dumont, Philippe. "Paul Ricœur et la théologie". Philosophie N° 132, n. 1 (2017): 112. http://dx.doi.org/10.3917/philo.132.0112.

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8

Monteil, Pierre-Olivier. "Promesse et engagement chez Paul Ricœur". Inflexions N°46, n. 1 (2021): 69. http://dx.doi.org/10.3917/infle.046.0069.

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9

Causse, Guilhem. "La ‘faille’ chez Paul Ricœur. De l’identité symbolique et narrative, à l’identité gestuelle et langagière". Études Ricoeuriennes / Ricoeur Studies 9, n. 2 (15 febbraio 2019): 74–89. http://dx.doi.org/10.5195/errs.2018.444.

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In Fallible man, Ricœur discovers a faille (fault, breach, rift) in the heart of man. Due to this faille, man is fragile: he has to mediate between himself and the world. This mediation puts man at risk of losing himself. Thus, fragile man is also fallible. In Oneself as Another, Ricœur returns to this faille that passes through the heart of the self, between idem and ipse, giving access to the alter. This image, the faille, guides Ricœur in each of these two texts. It gives us access to their continuity but also to the gap that separates one from the other. But if this image has inspired Ricœur, it also gives us the opportunity to criticize his work. Re-reading the Symbolism of Evil, we will highlight a dimension of man little explored by Ricœur and that our current situation pushes us to rediscover: the body and gesture.

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10

Kovács, Barna. "Paul Ricœur, Écrits et conférences 2: Herméneutique". Études Ricoeuriennes / Ricoeur Studies 1, n. 1 (29 dicembre 2010): 99–102. http://dx.doi.org/10.5195/errs.2010.36.

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11

Waldenfels, Bernhard. "Paul Ricœur: Raconter, se souvenir et oublier". Études Ricoeuriennes / Ricoeur Studies 10, n. 1 (16 settembre 2019): 10–26. http://dx.doi.org/10.5195/errs.2019.470.

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This excerpt by Bernhard Waldenfels is from the second part of his book, Sociality and Otherness – Modes of Social Experience (Sozialität und Alterität – Modi sozialer Erfahrung (Berlin, Suhrkamp, 2015), 363-85), where he tests and further pursues his theory of responsiveness through a series of debates with Husserl, Schütz and Gurwitsch, Searle, Castoriadis, Foucault, and Ricœur. In his discussion of the latter’s work, he focuses on the themes of memory and forgetting, primarily in Time and Narrative and Memory, History, Forgetting. The text is divided into four sections. In the first two, Waldenfels revisits Ricœur’s arguments which he insists did not sufficiently attend to the importance of forgetting in narratives. In the last two, the author proposes a revision of the Ricœurian philosophy of forgetting under the heading of a responsive phenomenology. Both with and against Ricœur, Waldenfels considers forgetting as a pathos that forces us to respond.

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12

Amherdt, François-Xavier. "Paul Ricœur (1913-2005) et la Bible". Revue des sciences religieuses, n. 80/1 (1 gennaio 2006): 1–20. http://dx.doi.org/10.4000/rsr.1850.

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13

Schlegel, Jean-Louis. "Paul Ricœur et l'aube de la philosophie". Esprit Février, n. 2 (2011): 60. http://dx.doi.org/10.3917/espri.1102.0060.

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14

De Bourqueney, Elizabeth. "Reconfigurations existentielles chez Paul Tillich et Paul Ricoeur". Estudos de Religião 34, n. 2 (16 settembre 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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15

Quesada Rodríguez, Francisco. "La rationalité théologique chez Paul Ricœur". Fronteiras - Revista de Teologia da Unicap 1, n. 1 (7 giugno 2018): 147. http://dx.doi.org/10.25247/2595-3788.2018.v1n1.p147-158.

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L’herméneutique phénoménologique de Paul Ricœur nous donne la possibilité de réfléchir sur le statut rationnel de la théologie et sur l’éthique chrétienne, dans la mesure où conjointement le langage et l’action peuvent constituer une science humaine qui parle de Dieu et de l’homme à un même niveau épistémologique. Une telle rationalité, d’après Ricœur, doit mettre en jeu une nouvelle théologie anthropologique, qui reformule et raconte la « sagesse pratique » de la théologie chrétienne dans le cadre de la raison contemporaine. Afin d’analyser cette rationalité théologique, nous prendrons pour base les Gifford Lectures de Ricœur publiés dans Soi-même comme un autre (1990) et Amour et Justice (2008), ouvrages considérés comme une synthèse de sa pensée philosophique, sans nous priver de faire aussi parfois un retour ou un détour par quelques idées contenues dans d’autres ouvrages.

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16

Stevens, Bernard. "Action et narrativité chez Paul Ricœur et Hannah Arendt". Études Phénoménologiques 1, n. 2 (1985): 93–109. http://dx.doi.org/10.5840/etudphen1985124.

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17

Barros de Oliveira, Rafael. "Entre philosophie et linguistique: Autour de “Philosophie et langage” de Paul Ricœur". Études Ricoeuriennes / Ricoeur Studies 11, n. 1 (22 luglio 2020): 65–85. http://dx.doi.org/10.5195/errs.2020.500.

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What is the task – rather than the contribution – of philosophy with regards to language? In this article, we revisit Paul Ricœur’s answer to this question in his text “Philosophie et langage.” Ricœur sets forth as the task of philosophy the recovery of a triple linguistic mediation: from language to the world, from language to the subject, and from language to the human community. Starting from the concrete experience of speaking subjects, Ricœur opposes the systemic closure presupposed by the structuralistic view on language, which suspends the function of reference in the relation of meaning between two ideas. Provided with an enlarged conception of reference, one that includes the poetic function of language, the philosopher extricates from the notion of “the world of the text” the constitutive ontological dimension of language, since in its poetic function the latter reveals the multiple possibilities of our mode of existence. We point towards the connection between the reopening of that triple linguistic mediation and the call to an elaboration of a new ontology, one that Ricœur accomplishes through the notion of attestation.

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18

Gagnebin, Jeanne Marie. "Faute, culpabilité et dette". Études Ricoeuriennes / Ricoeur Studies 9, n. 2 (15 febbraio 2019): 138–48. http://dx.doi.org/10.5195/errs.2018.424.

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This paper attempts to analyse the relationship between Paul Ricœur and Friedrich Nietzsche starting from the specific problem of the debt that we owe to the past, that is of the legacy of the past. It is indeed a striking fact that in Memory, History, Forgetting, although Ricœur refers several times to Nietzsche, he does not take up the nietzschean analysis of the Schuld – “debt, fault”– in the Genealogy of Moral, even tacitly decline them. Starting from the importance of the notion of fault in Ricœur (particularly in The Symbolic of Evil) we will try to better understand this refusal and is hermeneutical implications.

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19

Galabru, Sophie. "Paul Ricœur et Emmanuel Levinas: vulnérabilité, mémoire et narration: Peut-on raconter la vulnérabilité?" Études Ricoeuriennes / Ricoeur Studies 10, n. 1 (16 settembre 2019): 125–39. http://dx.doi.org/10.5195/errs.2019.466.

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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.

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20

de Gramont, Jérôme. "Paul Ricœur et le destin de la phénoménologie". Forum Philosophicum 22, n. 2 (15 ottobre 2018): 139–60. http://dx.doi.org/10.35765/forphil.2017.2202.10.

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Every reader of Ricœur knows that hermeneutics endeavors to answer the aporiae of historical phenomenology. Hence arises the need to return to those aporiae and those answers. On the one hand, phenomenology, born with the maxim of going “directly to things themselves,” is confronted with the incessant evasion of the thing itself and with its dreams of presence being thereby shattered. This reversal should not be blamed on the failings of this or that thinker, but attributed to the very destiny of phenomenology itself. On the other hand, Ricœurian hermeneutics takes note of a gap (the very remoteness of the thing itself), and of a necessary return (to the thing of the text). Thus, there is nothing for thought itself to grieve over with respect to this enterprise. However, while the phenomenology of Merleau-Ponty, faced with the same difficulties, orients itself towards political philosophy, the hermeneutics of Ricœur rather seeks to lead us to a philosophy of religion. This article hypothesizes that, in spite of the formula (inherited from Thévenaz) of a “philosophy without an absolute,” the thought of Ricœur heads in fair measure towards the Absolute, and that ontology is not the only name of the Promised Land.

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21

Monteil, Pierre-Olivier. "Paul Ricœur: Variations et continuité d'un projet politique". Études Ricoeuriennes / Ricoeur Studies 4, n. 1 (29 gennaio 2013): 170–83. http://dx.doi.org/10.5195/errs.2013.154.

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22

Leclerc-Olive, Michèle. "Temps et récit de Paul Ricœur (1983-1985)". Palimpsestes, n. 33 (30 ottobre 2019): 44–52. http://dx.doi.org/10.4000/palimpsestes.3943.

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23

Dosse, François. "Travail et devoir de mémoire chez Paul Ricœur". Inflexions N° 25, n. 1 (2014): 61. http://dx.doi.org/10.3917/infle.025.0061.

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24

Porée, Jérôme. "Paul Ricœur : le philosophe, l'architecte et la cité". Revue juridique de l'Ouest 21, n. 3 (2008): 301–20. http://dx.doi.org/10.3406/juro.2008.2967.

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25

Lamouche, Fabien. "Paul Ricœur et les « clairières » de la reconnaissance". Esprit Juillet, n. 7 (2008): 76. http://dx.doi.org/10.3917/espri.346.0076.

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26

De Koninck, Thomas. "Être, essence et substance chez Platon et Aristote". Études Ricoeuriennes / Ricoeur Studies 2, n. 1 (25 maggio 2011): 198–203. http://dx.doi.org/10.5195/errs.2011.65.

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Book Review of Paul Ricœur, Être, essence et substance chez Platon et Aristote. Cours professé à l’université de Strasbourg en 1953-1954. Texte vérifié et annoté par Jean-Louis Schlegel, (Paris: Éditions du Seuil, 2011), 348 pp.

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27

Soares, Martinho Tomé. "Histoire et vérité chez Paul Ricœur et Thucydide: mimesis et enargeia". Études Ricoeuriennes / Ricoeur Studies 8, n. 1 (31 luglio 2017): 9–31. http://dx.doi.org/10.5195/errs.2017.393.

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28

Depraz, Natalie. "Attention et surprise. Paul Ricœur en débat et au-delà". Alter, n. 23 (1 novembre 2015): 261–78. http://dx.doi.org/10.4000/alter.394.

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29

Bjørsnøs, Annlaug. "Beauvoir et Ricœur — L’identité narrative". Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 43, n. 1 (7 aprile 2008): 107–23. http://dx.doi.org/10.1075/rro.43.1.09bjo.

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This article will examine the uses of Paul Ricœur’s theory of narrative identity for the study of Simone de Beauvoir’s L’invitée (She Came to Stay) and will show that there are significant parallels between the two writers’ philosophical perspectives. The notion of identity is central both to Beauvoir’s novel and to Ricœur’s philosophy. As an existentialist, Beauvoir is inspired by a notion of identity based on action and practical experience rather than on any essentialist premise. Similarly, Ricœur’s philosophy is generally regarded as a “philosophy of human action”, an interpretation which foregrounds the importance of intersubjective interaction in his approach to self and identity. By means of a close reading of the main character’s identity crisis, with reference to Ricœur’s reflections, this article proposes to shed new light on the way in which the battle for selfhood is inextricably interwoven with the recognition of otherness in Beauvoir’s first novel.

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30

Gillot-Assayag, Laure. "Paul Ricœur, Plaidoyer pour l’utopie ecclésiale, conférence de Paul Ricœur (1967), (Genève: Labor et Fides, 2016), pp. 160." Études Ricoeuriennes / Ricoeur Studies 8, n. 2 (16 febbraio 2018): 94–99. http://dx.doi.org/10.5195/errs.2017.368.

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Castonguay, Simon. "Michel Foucault et Paul Ricœur, vers un dialogue possible". Études Ricoeuriennes / Ricoeur Studies 1, n. 1 (5 gennaio 2011): 68–86. http://dx.doi.org/10.5195/errs.2010.22.

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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.

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Vergnon, Marie. "Traduction et altérité chez Paul Ricœur : enjeux pour l’éducation". Le Télémaque 51, n. 1 (2017): 107. http://dx.doi.org/10.3917/tele.051.0107.

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Svandra, Philippe. "Douleur et souffrance, sur les pas de Paul Ricœur". Soins Psychiatrie 33, n. 282 (settembre 2012): 12–15. http://dx.doi.org/10.1016/j.spsy.2012.07.001.

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Delacroix, Christian. "Paul Ricœur et la question de la singularité et de l’unicité de l’événement à l’épreuve de la Shoah". Études Ricoeuriennes / Ricoeur Studies 8, n. 1 (31 luglio 2017): 32–44. http://dx.doi.org/10.5195/errs.2017.400.

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The aim of this article is to analyze the work of the event’s relative desingularisation that Ricœur operates by coupling with the narrative in Time and Narrative in the early 1980s, then the re-opening of the question of the singularity and uniqueness of the event in Memory, History, Forgetting (in 2000) in the reconstructed theoretical frame of historical representation put to the test of the "event at the limits" which is the Shoah. In Time and Narrative Ricœur intends to transcend, through the interweaving of history and fiction applied to founding events of collective identity like the Shoah, the epistemological aporia of the dichotomy between a history which dissolves the event in the explanation and a purely emotional attitude in the face of events of considerable ethical intensity. However, this narrativisation of the event runs up against the traumatic power of the radical extra-textual of the event — the Shoah, which thus constitutes a challenge for the historical representation of the past. It is this question that Ricœur takes up in Memory, History, Forgetting, but this time the investigation has been largely reconfigured by the dialectic of memory and history, contributing to the representation of the past. While distinguishing the absolute moral incomparability of the Shoah and the incomparability relative to the historiographical plane (i.e., possible comparability), Ricœur maintains that the entanglement between historiographical judgment and moral judgment is inevitable, thus opening up the great question of the social, political and ethical responsibility of the historian.

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Frey, Daniel. "Lecture philosophique et lecture théologique de la Bible chez Paul Ricœur". Études Ricoeuriennes / Ricoeur Studies 3, n. 2 (14 dicembre 2012): 72–91. http://dx.doi.org/10.5195/errs.2012.152.

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Attention to the Bible, though not central, is constant in Paul Ricœur’s work, which features a succession of several approaches. In Symbolique du mal (1960), Ricœur attempts to think on the basis of biblical symbols with a clear philosophical intent that, however, uses a theological scheme (“believe to understand”). In subsequent essays on biblical hermeneutics, such as Herméneutique de l’idée de révélation (1977), Ricœur chooses to distance himself from theological reading in order to enable his philosophical reading to grasp the Bible’s strangeness. Later on, his quasi-private meditations on death and its imaginary (Vivant jusqu’à la mort, 2007) will lead him to explore anew crossroads of philosophical reading and theological reading of the Bible, so as to offer an astonishing and stimulating critique of biblical resurrection accounts.

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Santos, Ivanaldo Oliveira, e Marcio Lima Pacheco. "A poética e a linguagem religiosa em Paul Ricoeur". HORIZONTE - Revista de Estudos de Teologia e Ciências da Religião 16, n. 51 (31 dicembre 2018): 1197. http://dx.doi.org/10.5752/p.2175-5841.2018v16n51p1197.

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O objetivo deste artigo é traçar como, no pensamento de Paul Ricœur, a narração e a sua especificidade da linguagem religiosa permeiam um acontecimento in illo tempore que dá ao ser humano uma orientação temporal que carrega um acontecimento passado para um futuro que, em certo sentido, é preenchido pela esperança e, com isto, coroando o esforço do existir do ser humano. O artigo fundamenta-se principalmente nas obras de Ricœur, tais como: O conflito das interpretações, A hermenêutica bíblica, Manifestation et Proclamation e Do texto à ação. Discute-se a questão de, em Ricœur, a linguagem religiosa oferecer a garantia do acolhimento da revelação como palavra inacessível e, com isso, faz com que o ser humano decida por essa como um dom gratuito. Ela redescreve a realidade. Um processo realizado por meio da linguagem metafórica e simbólica. Neste sentido, o símbolo tem um sentido que pode ser reapropriado por quem o interpreta. Por fim, afirma-se que, em Ricœur, o texto sagrado, especificamente o texto bíblico, é uma janela aberta, uma possibilidade tanto do processo ético de nomeação de Deus como também da abertura e da complexidade poética da construção do texto.

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Stevens, Bernard. "Herméneutique philosophique et herméneutique biblique dans l'œuvre de Paul Ricœur". Revue théologique de Louvain 20, n. 2 (1989): 178–93. http://dx.doi.org/10.3406/thlou.1989.2369.

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Roux, Sylvain. "Éthique et ipséité : Aristote dans la pensée de Paul Ricœur". Philosophie N° 132, n. 1 (2017): 100. http://dx.doi.org/10.3917/philo.132.0100.

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Kanga, Konan Arsène. "Parcours, auteurs et sujets migrants: Fatou Diome et Abdourahman Waberi". Non Plus 6, n. 11 (27 marzo 2018): 141–53. http://dx.doi.org/10.11606/issn.2316-3976.v6i11p141-153.

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L’identité narrative se fait nouvelle naissance qui pourrait disposer l’auteur et le sujet migrants au menu de différentes réflexions sur la narration. Le déploiement de ses actions, de son parcours mémoriel pousse ainsi le sujet migrant à organiser le jeu narratif. Sa capacité à exposer les traces de sa mobilité et à montrer la réalité de son statut social en l’état, le connecte à différentes formes de l’expression, de l’écriture métafictionnelle à partir desquelles il déroule tout le tissu narratif. En le qualifiant de sujet migrant, le personnage devient ici d’abord un objet de regards. Il irradie, par son seul rapport au monde, les consciences sensibles à sa cause. Suivant les configurations de l’identité narrative, suggérées par Paul Ricœur[1], les écritures migrantes font figurer au cœur de la narration romanesque postmoderne des référents dans le texte mais en même temps dans un réseau culturel. Fatou Diome et Abdourahman Waberi interprètent ainsi cette catégorisation du personnage sous le sceau de leurs propres expériences. [1] Paul Ricœur voit l’identité narrative comme une « interprétation de soi » qui devient récit. Ainsi, la connexion entre l’auteur et le personnage montre, par l’étroitesse du rapprochement, l’expression d’une même histoire. RICOEUR, P. Temps et récit. Paris : Seuil, 1985.

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40

Vendra, Maria Cristina Clorinda. "Johann Michel. Dialogue sur l’histoire et l’imaginaire social. Cornelius Castoriadis et Paul Ricœur". Études Ricoeuriennes / Ricoeur Studies 8, n. 2 (16 febbraio 2018): 100–105. http://dx.doi.org/10.5195/errs.2017.417.

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41

Carcassonne, Marie. "Les notions de médiation et de mimesis chez Paul Ricœur : présentation et commentaires". Hermès 22, n. 1 (1998): 53. http://dx.doi.org/10.4267/2042/14948.

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42

POSSATI, LUCA M. "Si l’action est comme le texte. La fondation du social et le principe d’analogie chez Ricœur". Dialogue 52, n. 3 (settembre 2013): 477–90. http://dx.doi.org/10.1017/s0012217313000917.

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Cet article présente une reformulation générale de l’analogie du texte et de l’action de Paul Ricœur. Mon hypothèse de travail est qu’une telle reformulation nous aide à mieux contextualiser des tensions qui traversent toute la philosophie pratique de Ricœur, tout d’abord la tension entre le social et l’institution. Il s’agit de montrer que la philosophie ricœurienne est une philosophie tensionnelle parce qu’elle se fonde sur le principe d’analogie. Cela, bien sûr, ne revient pas à réduire sa pensée à un simple effet de ce principe.

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43

Fricker, Denis. "François-Xavier Amherdt, L’herméneutique philosophique de Paul Ricœur et son importance". Revue des sciences religieuses, n. 80/2 (1 aprile 2006): 277–79. http://dx.doi.org/10.4000/rsr.1921.

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44

Guibal, Francis. "Entre critique et conviction. Le chemin de pensée de Paul Ricœur". Études théologiques et religieuses Tome 92, n. 2 (12 giugno 2017): 393–410. http://dx.doi.org/10.3917/etr.0922.0393.

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45

Thévenot, Laurent. "Des Institutions en Personne: Une sociologie pragmatique en dialogue avec Paul Ricœur". Études Ricoeuriennes / Ricoeur Studies 3, n. 1 (25 giugno 2012): 11–33. http://dx.doi.org/10.5195/errs.2012.136.

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French so-called sociologie pragmatique is indebted to Ricœur's philosophy on several points. After recalling them, the article focuses on the political and moral sociology which initiated this pragmatist turn. The dialogue with Ricœur firstly developed around theories of justice (Rawls, Walzer, Boltanski and Thévenot) and the author considers its main outlines: pluralism, the legitimacy of judgment, the recognition of authority, politics. A second part of the article builds on the continued relations resulting from the author's new developments of the sociology of engagements. Referring to "Le socius et le prochain" by Ricœur, and relying on sociological observations, the author addresses the issue of institutions and policies expected to become more user-friendly. He confronts the virtue of charity, which Ricœur brings to the fore, to the "art of composition" through which agents are engaged in the good of civic solidarity while engaging in functional tasks and also with the familiar world of personal attachments.

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46

Vintoniv, Yuliia. "Objectivity and Subjectivity in the Phenomenological Hermeneutics of Paul Ricœur: the Question of the Methodology of Interdisciplinary Theological Research". Studia Universitatis Babeș-Bolyai Theologia Catholica 65, n. 1-2 (30 dicembre 2020): 171–83. http://dx.doi.org/10.24193/theol.cath.2020.07.

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"L’objectivité et la subjectivité dans l’herméneutique phénoménolo¬gique de Paul Ricœur : la question de la méthodologie de la recherche théolo¬gique interdisciplinaire. L’article propose un bref aperçu de la méthodologie du philosophe français Paul Ricœur dans le contexte de la recherche théologique. Cette méthodologie donne l’occasion d’explorer l’expérience humaine dans le discours scientifique. L’herméneutique phénoménologique élargit les horizons de la méthodologie habituelle et montre la relation entre subjectif et objectif, immanent et transcendantal dans l’expérience humaine. L’article souligne l’importance de catégories clés telles que l’Autre, la confiance, l’humilité d’un chercheur, etc., qui constituent un outil indispensable pour étudier des textes sur l’expérience existentielle, religieuse et critique de l’homme dans le discours scientifique des études humanitaires. La relation de confiance avec l’Autre devient la clé de la recherche théologique, puisque Dieu en tant qu’Autre, selon le message de l’apôtre Jean, est reconnu par l’amour pour le prochain (1 John 4: 20-21). Aimer Dieu est la première tâche d’un théologien, l’Autre est le chemin de cet amour. Les exemples tirés de l’herméneutique phénoménologique de Paul Ricœur révèlent un lien logique entre la compréhension de l’autre et la compréhension de soi. Il est enfin souligné que l’expérience de chaque personne est une expérience mystérieuse consistant à se transcender au-delà de soi-même. Il s’agit d’une tentative sans fin pour se rapprocher de la véritable image de Dieu. Mot-clés : herméneutique, phénoménologie, phénoménologie herméneutique, objectivité, subjectivité, la confiance, recherche théologique. "

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47

Vallée, Marc-Antoine. "Le premier écrit philosophique de Paul Ricœur: Méthode réflexive appliquée au problème de Dieu chez Lachelier et Lagneau". Études Ricoeuriennes / Ricoeur Studies 3, n. 1 (25 giugno 2012): 144–55. http://dx.doi.org/10.5195/errs.2012.103.

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This paper proposes a presentation and an analysis of the first philosophical writing of Paul Ricœur, on the problem of God in the reflexive philosophies of Lachelier and Lagneau. His principal aim is to situate this first writing in the context of Ricœur’s philosophical work, by underlining his belonging to the french reflexive tradition and his refusing of the absolute idealism of Lachelier and Lagneau. The author insists more precisely on the realistic and personalist thesis of the young Ricœur and on the appearance of the problem of evil in his work.

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Bucur, Cristina. "L'autre et l'amitié chez Aristote et Paul Ricœur: Analyses éthiques et ontologiques, by Gaëlle Fiasse". European Journal of Philosophy 16, n. 1 (aprile 2008): 131–34. http://dx.doi.org/10.1111/j.1468-0378.2008.00290.x.

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49

Ricoeur, Paul. "The Later Wittgenstein and the Later Husserl on Language". Études Ricoeuriennes / Ricoeur Studies 5, n. 1 (15 luglio 2014): 28–48. http://dx.doi.org/10.5195/errs.2014.245.

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This article presents an edited version of lectures given by Paul Ricœur at Johns Hopkins University in April 1966. Ricœur offers a comparative analysis of Wittgenstein’s and Husserl’s late works, taking the problem of language as the common ground of investigation for these two central figures of phenomenology and analytic philosophy. Ricœur develops his study in two parts. The first part considers Husserl’s approach to language after the Logical Investigations and concentrates on Formal and Transcendental Logic; leaving a transcendental reflection on language behind it re-examines a phenomenological conception, according to which the sphere of logic is not separable from that of experience. The main focus of the second part is Wittgenstein’s later philosophy as it moved on from the conception of an isomorphic relation between language and the world, as set out in the picture theory in the Tractatus Logico-Philosophicus, to the more pragmatic notion of a language-game in the Philosophical Investigations. In order to get beyond the irrevocable differences between the two philosophies and the unresolved theoretical issues on both sides, Ricœur suggests turning to a semiological paradigm based on the Saussurean distinction between “language” and “speaking.” Keywords: Analytic Philosophy, Husserl, Phenomenology, Semiology, Wittgenstein.Résumé Cet article est une version éditée de conférences données par Paul Ricœur à la Johns Hopkins University en avril 1966. Ricœur propose une analyse comparée des dernières œuvres de Wittgenstein et Husserl, avec le problème du langage comme sol commun d’investigations pour ces deux figures centrales de la phénoménologie et la philosophie analytique. Cette analyse de Ricœur se joue à travers deux parties. La première partie revient sur l'approche du langage chez Husserl depuis Recherches logiques avec une attention particulière aux développements de Logique formelle et logique transcendantale; dans le cadre d’une réflexion transcendantale sur le langage il revient sur une conception phénoménologique selon laquelle, le domaine du logique n’est pas séparable de celui de l'expérience. La deuxième partie se concentre principalement sur la dernière philosophie de Wittgenstein alors qu’il s'est départi de l’idée d’une relation isomorphique entre le langage et le monde telle que posée par la théorie du tableau dans le Tractatus logico-philosophicus, pour s’engager vers la notion plus pragmatique de jeu de langage dans les Investigations philosophiques. Afin de surmonter les différences irrémédiables entre les deux philosophies et, dans une certaine mesure, certains des problèmes théoriques non résolus depuis les deux bords, Ricœur fait finalement référence à un paradigme sémiologique et à la distinction saussurienne entre “langue” et “parole.” Mots-clés: Husserl, phénoménologie, sémiologie, philosophie analytique, Wittgenstein

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50

Johanet, Bertrand. "Entre le sens et la structure : Paul Ricœur et le débat sur les lettres". Le Télémaque 51, n. 1 (2017): 47. http://dx.doi.org/10.3917/tele.051.0047.

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