Extension Of Ricoeur S Hermeneutic

The path Husserl entered upon at the beginning of his philosophical writ ings turned out to be the beginning of a long, tedious way. Throughout his life he constantly comes to grips with the fundamental problems which set him upon this path. Beginning with the logical level of meaning, laboring through the idealism of the transcendental phenomenology of the period between Ideas I to the Meditations, in search for the ever more originary, he finally arrived at the level of the Lebenswelt. It was this later focus on the ever more originary, the source, the foundation of meaning which led him finally to the horizon of meaning and the genesis of meaning in the Lebenswelt period. This later period allows for a quasi wedding of his phenomenology with some adaptation of existentialism. But this union called for an adaptation of Husserl's logistic prejudice. The period of the Lebenswelt allows many of the later phenomenologists to speak of the failure of the brackets in their extreme exclusion and to allow for a link between man and his world in the Lebenswelt. This link is at the source of the ontological investigations and theories which arise from the phenomenological movement. However, there is the possibility of many tensions in such an endeavor since the study of being can be most abstract and most concrete.

Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon calls attention to the dynamic interaction that takes place between hermeneutics and phenomenology in Ricoeur’s thought. It could be said that Ricoeur’s thought is placed under a twofold demand: between the rigor of the text and the requirements of the phenomenon. The rigor of the text calls for fidelity to what the text actually says, while the requirement of the phenomenon is established by the Husserlian call to return “to the things themselves.” These two demands are interwoven insofar as there is a hermeneutic component of the phenomenological attempt to go beyond the surface of things to their deeper meaning, just as there is a phenomenological component of the hermeneutic attempt to establish a critical distance toward the world to which we belong. For this reason, Ricoeur’s thought involves a back and forth movement between the text and the phenomenon. Although this double movement was a theme of many of Ricoeur’s essays in the middle of his career, the essays in this book suggest that hermeneutic phenomenology remains implicit throughout his work. The chapters aim to highlight, in much greater detail, how this back and forth movement between phenomenology and hermeneutics takes place with respect to many important philosophical themes, including the experience of the body, history, language, memory, personal identity, and intersubjectivity.

John B. Thompson's collection of translated essays forms an illuminating introduction to Paul Ricoeur's prolific contributions to sociological theory.

There has been a renaissance of interest in the work and thought of Paul Ricoeur, one of the great hermeneutic scholars of the twentieth century. It is time to assess the future landscape for hermeneutics as a scholarly field and an educational curriculum after the momentous impact of Paul Ricoeur, who extended and deepened its trans-disciplinary reach, and pushed its profile substantially beyond its German legacy. There exists a misunderstanding that his thought is simply an extension or revision of Heidegger and Gadamer; Hermeneutics After Ricoeur ably sets out the differences and tensions, establishing the originality of Ricoeur's thought and its application beyond hermeneutic studies, with a thematic focus on education, the humanities, and the liberal arts.

This book offers a unique account of the role imagination plays in advancing the course of freedom’s actualization. It draws on Paul Ricoeur’s philosophical anthropology of the capable human being as the staging ground for an extended inquiry into the challenges of making freedom a reality within the history of humankind. This book locates the abilities we exercise as capable human beings at the heart of a sustained analysis and reflection on the place of the idea of justice in a hermeneutics for which every expectation regarding rights, liberties, and opportunities must be a hope for humanity as a whole. The vision of a reconciled humanity that for Ricoeur figures in a philosophy of the will provides an initial touchstone for a hermeneutics of liberation rooted in a philosophical anthropology for which the pathétique of human misery is its non- or pre-philosophical source. By setting the idea of the humanity in each of us against the backdrop of the necessity of preserving the tension between the space of our experiences and the horizons of our expectations, the book identifies the ethical and political dimensions of the idea of justice’s federating force with the imperative of respect. Paul Ricoeur’s Philosophical Anthropology as Hermeneutics of Liberation will be of interest to scholars and advanced students working in hermeneutics, phenomenology, ethics, political theory, and aesthetics.

Paul Ricoeur’s contribution to the theory of interpretation, or hermeneutics, is considerable: he ranks among the masters of this discipline alongside Schleiermacher, Dilthey, Heidegger and Gadamer. In addition to major works like The Conflict of Interpretations, he wrote many articles and shorter texts which deserve to be discovered and rediscovered. These allow us to gain a deeper understanding of the development of his work over time and to appreciate the full range of his contribution. Some of the texts examine the nature of metaphor while others guide the reader through the many challenges of the hermeneutic problem - from the symbol to the text, then to the text as action, taking full account of the ethical implications. Here one encounters Ricoeur’s reflections on the future of hermeneutics and his abiding concern to explore the relations between hermeneutics and analytical philosophy. Ricoeur’s contribution to biblical hermeneutics has also been decisive. Two masterful studies in this volume attest to Ricoeur’s attempt to explore the relations between revelation and truth, on the one hand, and between myths of salvation and reason, on the other. This book - the second volume of Ricoeur’s writings and lectures - brings together texts which appeared between 1972 and 2006. It is published under the auspices of Le Fonds Ricoeur.