paul ricoeur

 

  • His late work was characterised by a continuing cross-cutting of national intellectual traditions; for example, some of his latest writing engaged the thought of the American
    political philosopher John Rawls.

  • [31] His study culminated in The Rule of Metaphor: Multi-Disciplinary Studies of the Creation of Meaning in Language published in 1975 and the three-volume Time and Narrative
    published in 1983, 1984, 1985 Ricoeur gave the Gifford Lectures in 1985/86, published in 1990 as Oneself as Another.

  • In 1999, he was awarded the Balzan Prize for Philosophy, the citation being “[f]or his capacity in bringing together all the most important themes and indications of 20th-century
    philosophy, and re-elaborating them into an original synthesis which turns language – in particular, that which is poetic and metaphoric – into a chosen place revealing a reality that we cannot manipulate, but interpret in diverse ways, and
    yet all coherent.

  • Existence becomes a self – human and adult – only by appropriating this meaning, which first resides “outside,” in works, institutions, and cultural movements in which the
    life of the spirit is justified.

  • In 1950, he received his State doctorate, submitting (as is customary in France) two theses: a “minor” thesis translating Husserl’s Ideas I into French for the first time,
    with commentary, and a “major” thesis that he published the same year as Philosophy of the Will I: The Voluntary and the Involuntary.

  • [40] Ricoeur’s theory has been particularly influential to postcritique, a scholarly movement in literary criticism and cultural studies that seeks for new forms of reading
    and interpretation that go beyond the methods of critique, critical theory, and ideological criticism.

  • Time and Narrative secured Ricoeur’s return to France in 1985 as a notable intellectual.

  • This work built on his discussion of narrative identity and his continuing interest in the self.

  • Thus, Ricoeur depicts philosophy as a hermeneutical activity seeking to uncover the meaning of existence through the interpretation of phenomena (which can only emerge as)
    embedded in the world of culture: “This is why philosophy remains a hermeneutics, that is, a reading of the hidden meaning inside the text of the apparent meaning.

  • In this union, Ricoeur applies the hermeneutical task to more than just textual analysis, but also to how each self relates to anything that is outside of the self.

  • It is the task of this hermeneutics to show that existence arrives at expression, at meaning, and at reflection only through the continual exegesis of all the significations
    that come to light in the world of culture.

  • However, it was a different person (Jules Paul Ricoeur (1887–1918)) who held that position.

  • [41] She claims that his influential analysis of the “hermeneutics of suspicion” “invites us to think about how we read and to what end.

  • [28] Nanterre was intended as an experiment in progressive education, and Ricoeur hoped that he could create a university in accordance with his vision, free of the stifling
    atmosphere of the tradition-bound Sorbonne and its overcrowded classes.

  • While at the Sorbonne, he wrote three works that cemented his reputation: Fallible Man and The Symbolism of Evil published in 1960, and Freud and Philosophy: An Essay on Interpretation
    published in 1965.

  • 1,[43] Ricoeur argues that there exists a linguistic productive imagination[44] that generates/regenerates meaning through the power of metaphoricity by way of stating things
    in novel ways and, as a consequence, he sees language as containing within itself resources that allow it to be used creatively.

  • For Ricoeur, hermeneutics is understanding the link between the self and the symbol—neither things in themselves, but the dialectical engagement between the two.

  • The literary critic Rita Felski, for instance, argues that he is a crucial figure in the history of this tradition.

  • “[36] In point of fact, the difference Ricoeur aims to distinguish is the means by which the self is discovered, which for him is only by means of interpreting the signified.

  • By overcoming this distance, by making himself contemporary with the text, the exegete can appropriate its meaning to himself: foreign, he makes it familiar, that is, he makes
    it his own.

  • The French philosopher chooses the model of the phenomenology of religion, in relation to psychoanalysis, stressing that it is characterized by a concern on the object.

  • Every hermeneutics is thus, explicitly or implicitly, self-understanding by means of understanding others.

  • Through the use of metaphor, language draws upon that truth which makes of us that what we are, deep in the profundity of our own essence”.

  • Paul, whose penchant for study was fueled by his family’s Protestant emphasis on Bible study, was bookish and intellectually precocious.

  • In 1935, Paul was awarded the second-highest agrégation mark in the nation for philosophy, presaging a bright future.

  • [12][13] Some writers have stated that before World War I began, Paul’s father (Léon “Jules” Ricoeur) was a professor of English at the Lycée Emile Loubet in Valence.

  • Jean Paul Gustave Ricoeur (/rɪˈkɜːr/; French: [ʁikœʁ]; 27 February 1913 – 20 May 2005) was a French philosopher best known for combining phenomenological description with
    hermeneutics.

 

Works Cited

[‘o Ricoeur borrowed the term “split reference” from Roman Jakobson.[2]
o Don Ihde, Hermeneutic Phenomenology: The Philosophy of Paul Ricoeur, Northwestern University Press, 1971, p. 198.
o ^ P. Ricoeur, The Rule of Metaphor: The Creation of Meaning
in Language, Routledge, 2003, pp. 5, 265ff., 362ff.
o ^ Carl R. Hausman, Metaphor and Art: Interactionism and Reference in the Verbal and Nonverbal Arts, CUP Archive, 1989, pp. 105–6; Kaplan 2003, pp. 48–9.
o ^ Ricoeur, P., “L’imagination dans
le disocurs et dans l’action”, in Ricoeur, P., Du texte à l’action. Essais d’herméneutique II, Paris, Seuil (translated as “Imagination in Discourse and in Action,” in Ricoeur, P., From Text to Action, Blamey K and Thompson J (trans.), Northwestern
University Press, Evanston, Illinois).
o ^ Marcelino Agís Villaverde [gl], Knowledge and Practical Reason: Paul Ricoeur’s Way of Thinking, LIT Verlag Münster, 2012, p. 20.
o ^ Jump up to:a b c d e Michaël Fœssel and Fabien Lamouche, Paul Ricoeur.
Anthologie (Paris, Éditions Points, 2007), p. 417.
o ^ Aya Ono, “Le parcours du sens : Ricoeur et Benveniste”, Semiotica, vol. 168 (1/4), International Association for Semiotic Studies, 2008.
o ^ Sawchenko, Leslie Diane (2013). The Contributions
of Gabriel Marcel and Emmanuel Mounier to the Philosophy of Paul Ricoeur (MA thesis). Calgary, Alberta: University of Calgary. p. ii. doi:10.11575/PRISM/28033.
o ^ “Paul Ricoeur”. Inamori Foundation. Archived from the original on 23 May 2013. Retrieved
15 December 2012.
o ^ Jump up to:a b c Encyclopedia of World Biography: 20th century supplement, vol. 13, J. Heraty, 1987: “Paul Ricoeur”.
o ^ “Pages de données”. huguenots-france.org. Archived from the original on 24 April 2017. Retrieved 24
April 2017.
o ^ Paul Ricoeur – La critique et la conviction: entretien avec François Azouvi et Marc de Launay (Paris: Calmann-Lévy, 1995), p. 11.
o ^ Munkholt, Cherine Marie Veronique (16 April 2016). “On an impact of WWI”. craftinghistoryblog.
Retrieved 17 July 2022.
o ^ Jules Paul Ricoeur (April 28, 1887 – November 7, 1918) was a son of Paul Lucien Auguste Ricoeur (a.k.a. Paul Lucien Augustin Ricoeur) and Elisabeth “Mina” Elzer, who were married on 4 December 1886 in Poussay. Jules was
born in Montbéliard, Doubs, and died from gas poisoning in World War I at Baccarat, Meurthe-en-Moselle. He was a Private in the 356th Infantry Regiment (2nd Class) of the French army. Before fighting in World War I he was a professor of English in
the Lycée Emile Loubet in Valence. He had a brother named Louis Charles Adrien Ricoeur (1 October 1889 – 20 August 1914) who was born in Épinal, Vosges. Louis was a Private in the 153rd Infantry Regiment of the French army. He was killed in WWI in
1914 at Morhange, Moselle.
o ^ “La Guerre et le lycée Loubet” (The War and Lycée Loubet) – These are photos of commemorative plaques in the entrance hall of the Lycée Emile Loubet in Valence. The lycée started operating and enrolling students about
1904. The plaques list all the professors and students from the lycée who died in various wars (including WWI and WWII) in which France was involved. Scroll down the page to the chart which is titled “Ancien Professeurs” (Former Professors) in the
upper left-hand corner of the chart. At the bottom of the chart, there is information on Jules Paul Ricoeur (1887–1918), who was not the same person as Paul Ricoeur’s father Léon “Jules” Ricoeur (1881–1915).
o ^ “MémorialGenWeb Fiche individuelle”.
memorialgenweb.org.
o ^ “MémorialGenWeb – Ricoeur, Louis Charles Adrien (1889–1914)”. Archived from the original on 27 April 2017. Retrieved 26 April 2017.
o ^ “Pages de données”. huguenots-france.org. Archived from the original on 18 October
2021. Retrieved 24 April 2017.
o ^ Paul Ricoeur – La critique et la conviction: entretien avec François Azouvi et Marc de Launay (Paris: Calmann-Lévy, 1995), p. 14.
o ^ Munkholt, Cherine. “Recognition, Reciprocity and Representation: Background
presentation to a discussion of 3 Ricoeur texts” – via www.academia.edu.
o ^ Marcelino Agís Villaverde, Knowledge and Practical Reason: Paul Ricoeur’s Way of Thinking, LIT Verlag Münster, 2012, p. 18.
o ^ Alan D. Schrift (2006), Twentieth-Century
French Philosophy: Key Themes And Thinkers, Blackwell Publishing, p. 172.
o ^ “Pages de données”. huguenots-france.org. Archived from the original on 24 April 2017. Retrieved 24 April 2017.
o ^ “Paul Ricoeur, un philosophe protestant”.
o ^ Charles
E. Reagan, Paul Ricoeur: His Life and His Work (Chicago: University of Chicago Press, 1996), pages 6, 8, 15, and 20.
o ^ A second volume under the title Philosophie de la Volonté II: L’homme faillible et La symbolique du mal (Philosophy of the
Will II: Fallible Man and The Symbolism of Evil) appeared in 1960.
o ^ Geoffrey Bennington (1991), Jacques Derrida, University of Chicago Press, p. 330.
o ^ During that time, Ricoeur was Cornelius Castoriadis’ long-distance doctoral advisor (Dosse
2014, p. 264).
o ^ Reagan 1996, p. 69.
o ^ Dosse 1997, p. 529.
o ^ “Book of Members, 1780–2010: Chapter R” (PDF). American Academy of Arts and Sciences. Retrieved 19 April 2011.
o ^ “Paul Ricoeur – Balzan Prize Philosophy”. www.balzan.org.
o ^
“Library of Congress Announces Winners of John W. Kluge Prize for Lifetime Achievement in the Humanities and Social Sciences”. The Library of Congress. Retrieved 15 February 2017.
o ^ “University of Chicago News”. news.uchicago.edu. Retrieved 17
July 2022.
o ^ Rée, Jonathan (23 May 2005). “Obituary: Paul Ricoeur”. The Guardian. Retrieved 21 May 2020.
o ^ Jump up to:a b c Ricoeur, Paul, Charles E. Reagan, and David Stewart. “Existence and Hermeneutics.” In The Philosophy of Paul Ricoeur:
An Anthology of His Work. Boston: Beacon Press, 1978, pp. 101 and 106.
o ^ Eliade, Mircea (1987), The Sacred and the Profane: The Nature of Religion, translated by Willard R. Trask. San Diego: Harcourt Brace Jovanovich, Inc.
o ^ Paul Ricoeur (1965),
Freud and philosophy: an essay on interpretation, Book I Problematic, section 2: The conflict of interpretations, title: Interpretation as exercise of suspicion, p. 32
o ^ Waite, Geoff (1996). Nietzsche’s Corpse, Duke University Press, 1996, p.
106.
o ^ Iţu, Mircia (2002), Introducere în hermeneutică (Introduction to Hermeneutics), Brașov: Orientul latin, p. 63.
o ^ Jump up to:a b Felski, Rita (2015). The Limits of Critique. Chicago: The University of Chicago Press. p. 6.
o ^ Ricoeur,
P., The Rule of Metaphor: Multi-Disciplinary Studies of the Creation of Meaning in Language, trans. Robert Czerny with Kathleen McLaughlin and John Costello, S. J., London: Routledge and Kegan Paul 1986[1975], p. 4.
o ^ Ricoeur, P., 1984[1983],
Time and Narrative, vol. 1, McLaughlin, K. and Pellauer, D. (trans.), University of Chicago Press, Chicago, Illinois, p. 109.
o ^ This concept is based on Immanuel Kant’s distinction between productive imagination which explains the possibility
of cognition of a priori, and the reproductive imagination which explains the synthesis of empirical laws (KrV B152); see Ricoeur 1986[1975], p. 223 and Kaplan 2008, p. 175.
o ^ Stanford Encyclopedia of Philosophy: “Paul Ricoeur” by Bernard Dauenhauer
• François
Dosse. Paul Ricoeur. Les Sens d’une Vie. Paris: La Découverte, 1997.
• ——— (2014), Castoriadis. Une vie [Castoriadis, a life] (in French), Paris: La Découverte.
• David M. Kaplan, 2003. Ricoeur’s Critical Theory. Albany, SUNY Press.
• ———,
ed. (2008), Reading Ricoeur, Albany: SUNY Press.
• Charles E. Reagan, 1996. Paul Ricoeur: His Life and Work. Chicago: University of Chicago Press.
• John Cesar “Sasing” Caalem-Nguyen’Her Life in Encantadia’. Tagum: University of Blood Washed
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Photo credit: https://www.flickr.com/photos/mayeesherr/9337528427/’]