Paul Marinescu - Academia.edu (original) (raw)
Papers by Paul Marinescu
En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’u... more En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’universalite de l’hermeneutique, des debats entrainant les grands acteurs de la pensee du XXe siecle comme Hans-Georg Gadamer, Jurgen Habermas et Jacques Derrida, cette these s’efforce d’identifier, derriere la revendication a l’universalite de l’hermeneutique, la veritable problematique philosophique qui est, a nos yeux, celle de l’intelligibilite hermeneutique du temps. Nous tâchons de saisir cette intelligibilite, qui traduit l’articulation paradoxale de l’etre et du temps comme difference, par une lecture des configurations que « l’oubli du sens de l’etre » et « la distance temporelle » connaissent dans la pensee de Martin Heidegger et de Hans-Georg Gadamer. En effet, cette lecture figurale de l’oubli et de la distance temporelle, qui forme les deux grandes sections de notre travail, se veut une modalite de comprendre la maniere paradoxale du temps de susciter la difference hermeneutique, notamment sa capacite simultanee a generer l’occultation et le devoilement du sens, d’accorder d’un seul geste le surcroit de sens et la finitude de la comprehension. Suite a cette lecture, nous concluons que l’hermeneutique ontologique a le grand merite d’avoir interroge le phenomene de la difference entre comprehension et mecomprehension et d’y avoir decele, a la fois comme prealable et comme condition de son effectivite, l’intelligibilite hermeneutique du temps. Finalement, l’universalite hermeneutique meme revele sa nature essentiellement temporelle : comme « aspect productif de la temporalite », elle se confond en dernier ressort avec la dynamique du ce qui est a comprendre.
Studia Phaenomenologica, 2003
Études Ricoeuriennes / Ricoeur Studies, Jul 17, 2023
Human Studies, 2021
The relationship between memory and history, which has preoccupied historiography and the philoso... more The relationship between memory and history, which has preoccupied historiography and the philosophy of history since the middle of the nineteenth century, took a particular course in France at the end of the millennium. The forms this relationship took in this particular context have been the subject of heated debate around whether the reconstruction of the past should bear the sign of a moral imperative or, on the contrary, it should be kept away from any moral conditioning. To address this question and underline its particular relevance to the present, I will revisit a significant debate, based around Paul Ricoeur’s interpretation of the duty of memory developed in his book Memory, History, Forgetting. I will do this by means of a three-step approach. First, a short introduction will provide several guidelines for understanding the issues at stake in the debate in which Ricoeur was caught and explanations regarding the significance of the main notions around which the discussions took place, i.e., the duty and work of memory. Second, I will identify how historical debates, political decisions and civic concerns about the past gradually coagulated into two different “camps” in France during the 1980s and 1990s, i.e., the advocates of memory against those of history, foreshadowing the emergence of a historiographical crisis, the stakes of which I will analyse in detail. Finally, I will show how Ricoeur’s solution to this debate, i.e., an incomplete dialectic between the duty and the work of memory, developed on the horizon of justice, continues to have relevance for the present, being an innovative form of “defatalizing” the past.
Études Ricoeuriennes / Ricoeur Studies, 2020
This article aims to address, by means of a two-step analysis, the foundations of the relationshi... more This article aims to address, by means of a two-step analysis, the foundations of the relationship between history and psychoanalysis as “disciplinary practices” that deal with the past. In the first step, I examine the different relationships between history and psychoanalysis but also the uses of psychoanalysis in historical approaches. My goal here is to situate the context and the guiding questions. As a second step, I try to show that Ricœur puts forward, in his book Memory, History, Forgetting, a major thesis regarding the foundations of the relationship between psychoanalysis and the hermeneutics of history. By means of the phenomenology of wounded memory, he identifies a fundamental structure of collective existence that provides the basis of this relationship. Finally, I seek to determine the scope of this structure, which takes the form of an originary trauma affecting the collective existence, by drawing an analogy with the psychoanalytic concept of afterwardsness.
Studia Phaenomenologica, 2019
In the world we live in, the presence of violence is undeniable: its phenomenal field spreads fro... more In the world we live in, the presence of violence is undeniable: its phenomenal field spreads from extreme forms of destruction, which often set the bloody milestones of our history, to expressions entangled in our everyday life. Equally undeniable is the destabilizing effect that the experience of violence has on those who are involved, under different hypostases, as victims, actors, or witnesses. Indeed, throughout the experience of violence-regardless of its historical or everyday expression-the constitutive dimensions of subjectivity get distorted in relationship with the body, affectivity and understanding, otherness, spatiality, and temporality. For example, if we refer to primary violence, when individuals confront one another physically, the relationship with my own body is reset according to the double framing of "I can": since my own body can be both an agent of violence and a sufferer of violence, I can equally produce or endure pain. Going forward, violence-taking the form of atrocity-can push any attempt at understanding it as such to the limits of representation, thus opposing the rational, the discursive, and the meaningful. Violence can also alter any confrontation between I and You, modulating alterity into adversity, throughout any episode of interpersonal conflict or even crime. Violence is at the same time a happening, in the sense of a disruptive event that engages the existential possibilities of spatiality and temporality. Thus violent interactions between subjects can take various forms depending on how we define the human dwelling and what stands outside of it, as well as the border between inside and outside, proximity and distance; each of these territorial areas can prompt specific forms of violence. While violence varies according to the modalities of territoriality-the proximity of the "here" and the distance of the "there"-the situation is slightly different if we focus on the essential possibilities of temporalization in their relation to violence. Violence is temporalized differently depending on the three ekstases of the past, present, and future.
Archivio Di Filosofia Archives of Philosophy, 2013
International Journal of Philosophy and Theology, 2014
In this article, I would like to highlight Ricoeur’s manner of rethinking the humanities, by focu... more In this article, I would like to highlight Ricoeur’s manner of rethinking the humanities, by focusing on a particular case, namely his hermeneutical reading of the question of trace. Taking into consideration two different contexts: historiography (as captured in Time and Narrative) and the cognitive sciences (as it appears throughout Ricoeur’s dialogue with the neurobiologist Changeux, in What Makes Us Think?), I will show that the very notion of trace is the limit-notion that induces a hermeneutical crisis at the core of the historiography as well as at the centre of the cognitive science.
Phenomenology 2010, Volume 3: Selected Essays from the Euro-Mediterranean Area
Études Ricoeuriennes / Ricoeur Studies, 2015
The aim of this article is to think about possible connections between the hermeneutics of histor... more The aim of this article is to think about possible connections between the hermeneutics of history and the theory of translation, as they were elaborated upon, outlined, perhaps even suggested by Paul Ricœur, taking as its point of departure the question of the translation of the past. This would establish whether the phrase “translation of the past” – that we find in his article of 1998 entitled, "La marque du passé" – could form the title of a coherent programme of a Ricoeurian hermeneutics of history or whether it would remain at the level of metaphors that invite an easy conceptual vagueness.
Studia Phaenomenologica, 2003
Studia Phaenomenologica, 2013
Http Www Theses Fr, Jul 1, 2011
En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’u... more En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’universalite de l’hermeneutique, des debats entrainant les grands acteurs de la pensee du XXe siecle comme Hans-Georg Gadamer, Jurgen Habermas et Jacques Derrida, cette these s’efforce d’identifier, derriere la revendication a l’universalite de l’hermeneutique, la veritable problematique philosophique qui est, a nos yeux, celle de l’intelligibilite hermeneutique du temps. Nous tâchons de saisir cette intelligibilite, qui traduit l’articulation paradoxale de l’etre et du temps comme difference, par une lecture des configurations que « l’oubli du sens de l’etre » et « la distance temporelle » connaissent dans la pensee de Martin Heidegger et de Hans-Georg Gadamer. En effet, cette lecture figurale de l’oubli et de la distance temporelle, qui forme les deux grandes sections de notre travail, se veut une modalite de comprendre la maniere paradoxale du temps de susciter la difference hermeneutique, notamment sa capacite simultanee a generer l’occultation et le devoilement du sens, d’accorder d’un seul geste le surcroit de sens et la finitude de la comprehension. Suite a cette lecture, nous concluons que l’hermeneutique ontologique a le grand merite d’avoir interroge le phenomene de la difference entre comprehension et mecomprehension et d’y avoir decele, a la fois comme prealable et comme condition de son effectivite, l’intelligibilite hermeneutique du temps. Finalement, l’universalite hermeneutique meme revele sa nature essentiellement temporelle : comme « aspect productif de la temporalite », elle se confond en dernier ressort avec la dynamique du ce qui est a comprendre.
En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’u... more En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’universalite de l’hermeneutique, des debats entrainant les grands acteurs de la pensee du XXe siecle comme Hans-Georg Gadamer, Jurgen Habermas et Jacques Derrida, cette these s’efforce d’identifier, derriere la revendication a l’universalite de l’hermeneutique, la veritable problematique philosophique qui est, a nos yeux, celle de l’intelligibilite hermeneutique du temps. Nous tâchons de saisir cette intelligibilite, qui traduit l’articulation paradoxale de l’etre et du temps comme difference, par une lecture des configurations que « l’oubli du sens de l’etre » et « la distance temporelle » connaissent dans la pensee de Martin Heidegger et de Hans-Georg Gadamer. En effet, cette lecture figurale de l’oubli et de la distance temporelle, qui forme les deux grandes sections de notre travail, se veut une modalite de comprendre la maniere paradoxale du temps de susciter la difference hermeneutique, notamment sa capacite simultanee a generer l’occultation et le devoilement du sens, d’accorder d’un seul geste le surcroit de sens et la finitude de la comprehension. Suite a cette lecture, nous concluons que l’hermeneutique ontologique a le grand merite d’avoir interroge le phenomene de la difference entre comprehension et mecomprehension et d’y avoir decele, a la fois comme prealable et comme condition de son effectivite, l’intelligibilite hermeneutique du temps. Finalement, l’universalite hermeneutique meme revele sa nature essentiellement temporelle : comme « aspect productif de la temporalite », elle se confond en dernier ressort avec la dynamique du ce qui est a comprendre.
Studia Phaenomenologica, 2003
Études Ricoeuriennes / Ricoeur Studies, Jul 17, 2023
Human Studies, 2021
The relationship between memory and history, which has preoccupied historiography and the philoso... more The relationship between memory and history, which has preoccupied historiography and the philosophy of history since the middle of the nineteenth century, took a particular course in France at the end of the millennium. The forms this relationship took in this particular context have been the subject of heated debate around whether the reconstruction of the past should bear the sign of a moral imperative or, on the contrary, it should be kept away from any moral conditioning. To address this question and underline its particular relevance to the present, I will revisit a significant debate, based around Paul Ricoeur’s interpretation of the duty of memory developed in his book Memory, History, Forgetting. I will do this by means of a three-step approach. First, a short introduction will provide several guidelines for understanding the issues at stake in the debate in which Ricoeur was caught and explanations regarding the significance of the main notions around which the discussions took place, i.e., the duty and work of memory. Second, I will identify how historical debates, political decisions and civic concerns about the past gradually coagulated into two different “camps” in France during the 1980s and 1990s, i.e., the advocates of memory against those of history, foreshadowing the emergence of a historiographical crisis, the stakes of which I will analyse in detail. Finally, I will show how Ricoeur’s solution to this debate, i.e., an incomplete dialectic between the duty and the work of memory, developed on the horizon of justice, continues to have relevance for the present, being an innovative form of “defatalizing” the past.
Études Ricoeuriennes / Ricoeur Studies, 2020
This article aims to address, by means of a two-step analysis, the foundations of the relationshi... more This article aims to address, by means of a two-step analysis, the foundations of the relationship between history and psychoanalysis as “disciplinary practices” that deal with the past. In the first step, I examine the different relationships between history and psychoanalysis but also the uses of psychoanalysis in historical approaches. My goal here is to situate the context and the guiding questions. As a second step, I try to show that Ricœur puts forward, in his book Memory, History, Forgetting, a major thesis regarding the foundations of the relationship between psychoanalysis and the hermeneutics of history. By means of the phenomenology of wounded memory, he identifies a fundamental structure of collective existence that provides the basis of this relationship. Finally, I seek to determine the scope of this structure, which takes the form of an originary trauma affecting the collective existence, by drawing an analogy with the psychoanalytic concept of afterwardsness.
Studia Phaenomenologica, 2019
In the world we live in, the presence of violence is undeniable: its phenomenal field spreads fro... more In the world we live in, the presence of violence is undeniable: its phenomenal field spreads from extreme forms of destruction, which often set the bloody milestones of our history, to expressions entangled in our everyday life. Equally undeniable is the destabilizing effect that the experience of violence has on those who are involved, under different hypostases, as victims, actors, or witnesses. Indeed, throughout the experience of violence-regardless of its historical or everyday expression-the constitutive dimensions of subjectivity get distorted in relationship with the body, affectivity and understanding, otherness, spatiality, and temporality. For example, if we refer to primary violence, when individuals confront one another physically, the relationship with my own body is reset according to the double framing of "I can": since my own body can be both an agent of violence and a sufferer of violence, I can equally produce or endure pain. Going forward, violence-taking the form of atrocity-can push any attempt at understanding it as such to the limits of representation, thus opposing the rational, the discursive, and the meaningful. Violence can also alter any confrontation between I and You, modulating alterity into adversity, throughout any episode of interpersonal conflict or even crime. Violence is at the same time a happening, in the sense of a disruptive event that engages the existential possibilities of spatiality and temporality. Thus violent interactions between subjects can take various forms depending on how we define the human dwelling and what stands outside of it, as well as the border between inside and outside, proximity and distance; each of these territorial areas can prompt specific forms of violence. While violence varies according to the modalities of territoriality-the proximity of the "here" and the distance of the "there"-the situation is slightly different if we focus on the essential possibilities of temporalization in their relation to violence. Violence is temporalized differently depending on the three ekstases of the past, present, and future.
Archivio Di Filosofia Archives of Philosophy, 2013
International Journal of Philosophy and Theology, 2014
In this article, I would like to highlight Ricoeur’s manner of rethinking the humanities, by focu... more In this article, I would like to highlight Ricoeur’s manner of rethinking the humanities, by focusing on a particular case, namely his hermeneutical reading of the question of trace. Taking into consideration two different contexts: historiography (as captured in Time and Narrative) and the cognitive sciences (as it appears throughout Ricoeur’s dialogue with the neurobiologist Changeux, in What Makes Us Think?), I will show that the very notion of trace is the limit-notion that induces a hermeneutical crisis at the core of the historiography as well as at the centre of the cognitive science.
Phenomenology 2010, Volume 3: Selected Essays from the Euro-Mediterranean Area
Études Ricoeuriennes / Ricoeur Studies, 2015
The aim of this article is to think about possible connections between the hermeneutics of histor... more The aim of this article is to think about possible connections between the hermeneutics of history and the theory of translation, as they were elaborated upon, outlined, perhaps even suggested by Paul Ricœur, taking as its point of departure the question of the translation of the past. This would establish whether the phrase “translation of the past” – that we find in his article of 1998 entitled, "La marque du passé" – could form the title of a coherent programme of a Ricoeurian hermeneutics of history or whether it would remain at the level of metaphors that invite an easy conceptual vagueness.
Studia Phaenomenologica, 2003
Studia Phaenomenologica, 2013
Http Www Theses Fr, Jul 1, 2011
En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’u... more En prenant comme point de depart les debats celebres des annees 1970 et 1980 portes autour de l’universalite de l’hermeneutique, des debats entrainant les grands acteurs de la pensee du XXe siecle comme Hans-Georg Gadamer, Jurgen Habermas et Jacques Derrida, cette these s’efforce d’identifier, derriere la revendication a l’universalite de l’hermeneutique, la veritable problematique philosophique qui est, a nos yeux, celle de l’intelligibilite hermeneutique du temps. Nous tâchons de saisir cette intelligibilite, qui traduit l’articulation paradoxale de l’etre et du temps comme difference, par une lecture des configurations que « l’oubli du sens de l’etre » et « la distance temporelle » connaissent dans la pensee de Martin Heidegger et de Hans-Georg Gadamer. En effet, cette lecture figurale de l’oubli et de la distance temporelle, qui forme les deux grandes sections de notre travail, se veut une modalite de comprendre la maniere paradoxale du temps de susciter la difference hermeneutique, notamment sa capacite simultanee a generer l’occultation et le devoilement du sens, d’accorder d’un seul geste le surcroit de sens et la finitude de la comprehension. Suite a cette lecture, nous concluons que l’hermeneutique ontologique a le grand merite d’avoir interroge le phenomene de la difference entre comprehension et mecomprehension et d’y avoir decele, a la fois comme prealable et comme condition de son effectivite, l’intelligibilite hermeneutique du temps. Finalement, l’universalite hermeneutique meme revele sa nature essentiellement temporelle : comme « aspect productif de la temporalite », elle se confond en dernier ressort avec la dynamique du ce qui est a comprendre.