Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon (original) (raw)
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The hermeneutic study about discourse before the existence of Paul Ricoeur was around three points: romantic hermeneutics, onology hermeneutics, and dialectical hermeneutics. They have characteristics that other mainsteams do not have. Ricoeur’s thought style cannot be included in any of those three hermeneutic thoughts. In fact, his thought covers almost all contemporary philosophical topics. One of the points of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology. The text is essentially autonomous to carry out “de-contextualization” (the process of liberating oneself from context) and “re-contextualization” (the process of returning to context). Ricoeur’s thought patterns cannot be included in one of the three hermeneutic thought. In fact, his thought allegedly covers almost all contemporary philosophical topics. One of Ricoeur’s contemporary hermeneutics is how to combine the phen...
Detour or Dialectic?: The Ineluctable Incarnation of Paul Ricoeur's Textual Hermeneutics
Paul Ricoeur’s hermeneutic turn is part of a grand dialectic of incarnational existence and linguistic mediation that spans his work. Yet, the recent proposals called “carnal hermeneutics” proceed on the assumption that Ricoeur’s philosophy is marked by a rift between the textual and the carnal. In particular, Richard Kearney’s language calls to mind Ricoeur’s well-known tendency to structure his reflections as “detour and return”: the text was a detour from from the body. The return trip appears, however, to have left textual hermeneutics in the rear view mirror. For carnal hermeneutics, the text is a different destination than the body. The detour metaphor leaves the body and the text at an essential distance from one another. Thus, we have difficulty asking what the body has to do with the text, for one always seems to be a “turning away” from the other. If, however, Ricoeur’s work exhibits not a detour but a dialectic, the tension between body and text may yet generate new insights, both carnal and textual. Given the importance of Merleau-Ponty’s “radical phenomenology of flesh” for carnal hermeneutics, this paper begins by briefly surveying the question of embodied expression raised by Merleau-Ponty. The inscription of embodied expression in the text is the phenomenon that poses the hermeneutical question sharply in terms of both body and text. Likewise, the presumed embodiment of both author and reader underlie Ricoeur’s hermeneutics. Therefore, the paper’s primary concern is to sketch two indices that establish the existence of a body-text dialectic in Ricoeur’s philosophy. The first index is the dialectic relationship of Ricoeur’s well-known hermeneutical second naïveté with his original, incarnate second naïveté in Freedom and Nature. The second index is Ricoeur’s narrative mediation of incarnate intentionality in Oneself as Another. The progression of these two indices traces the emergence of the grand dialectic that constitutes the ineluctable incarnation of Ricoeur’s textual hermeneutics.
Ricoeur and the Future of Hermeneutics
My topic is Ricoeur and the future of hermeneutics. My goal is to consider it both as a way of acknowledging the importance of Ricoeur's work and as a way of opening the discussion of where we go need to go in light of this work in regard to the development of contemporary philosophical hermeneutics. To do this, I will make use of something like the reflection in terms of polar opposites so often adopted by Ricoeur himself. In fact, we will need to make use of more than one such set of opposed terms, for, again following Ricoeur, my goal will be to look for ways that allow us to move back and forth between the poles, perhaps without ever really touching their end points, which can themselves be understood as regulative ideals.
The home of meaning: The hermeneutics of the subject of Paul Ricoeur
1982
Ricoeur's selection of proclamation as his basic theological paradigm is clearly inspired by the Reformed tradition. He rejects a theological paradigm, whose objective it is to manifest, to make epiphanous, charging with J. Moltmann that such a model is more Greek than Hebrew. See his "Manifestation et proclamation" in Le Sacré. Études et recherches. Actes du colloque organisé par le centre international d'études humanistes et par l'institut d'études philosophiques de Rome, edited by E. Castelli, Paris, Aubier, 1974, p.57-76. The model based on religion as epiphany corresponds more closely to the Roman Catholic paradigm of theology. This confirms the adherence of Ricoeur to the Reformed tradition in which he was brought up and his continued reservations about the Roman Catholic tradition. In one of his earlier reflections he stated with all due nuances that Catholic theology proposes a reason that precedes faith. See his "Le renouvellement du problème de la philosophie chrétienne par les philosophies de l'existence" in Le problème de la philosophie chrétienne (Les problèmes de la pensée chrétienne) edited by J. Boisset, Paris, P.U.F. 1ЭЧЭ, pAS. xvi 23. De l'interprétation. Essai sur Freud (L'ordre philosophique) Paris, Seuil, 1965. 24. Gabriel Marcel et Karl Jaspers; Philosophie du mystère et philosophie du paradoxe, op. cit. and the first two parts of his Philosophie de la volonte, op. cit. 25. Thus, for example, De l'interprétation. Essai sur Freud, (op. cit.) grew out of the Terry Lectures which Ricoeur gave at Yale University in xix xx
Ricoeur's long way of hermeneutics
Spread out in a vast array of lengthy books, Ricoeur's conception of hermeneutics has certainly evolved over time. This piece, which was published in The Routledge Companion to Philosophical Hermeneutics (London/New York: Routledge, 2015, 149-159), strives to understand the unity of Ricoeur's hermeneutical way and its essential motives.
Paul Ricoeur and the Biblical Hermeneutics
Journal For the Study of Religions and Ideologies, 2010
The main aim of this paper is to analyze the texts in which Paul Ricoeur discusses the relation between biblical and philosophical hermeneutics and to argue that biblical hermeneutics is the central part of Ricoeur's philosophical project. If the modern hermeneutics (Schleiermacher, Dilthey, etc.) aims to reveal the general principles of interpretation that can be applied to every text, including the sacred one, Ricoeur's biblical hermeneutics reveals the limits of general hermeneutics when it deals with an unusual text. The consequences of the biblical hermeneutics refer to specific problems such as revelation and faith, but also to philosophical themes such as the self and its place in the world.
Towards a Hermeneutics of Religion(s). A Reading of Ricoeur's Readings
Forum Philosophicum
The objective of this article is to present and analyze some theses advanced in "Lectures 3" 1 by Paul Ricoeur. The book is devoted to the boundaries of philosophy, to non-philosophical sources of philosophy and finally to the other par excellence of philosophy-to religion. The book is composed of a series of essays divided thematically into three parts. The first part deals with Kant's and Hegel's philosophy of religion. Then in the course of the book the author gradually moves away from the philosophical logos (the second part deals with prophets, the problem of evil, the tragic etc) to arrive at a point where recourse to the exegesis of the Bible becomes for him indispensable.