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Entering the field of religious studies, hermeneutic phenomenology encloses the authority of the sacred texts as a normative guide with specific and defined patterns in brackets. This suspension opens up the field of non-descriptive poetic reference to the world. The events recounted in the Holy Book, regarded as historical events, now enjoy a textual existence which has distanced itself from its previous origins. Their current meanings are the product of their registration within a network of texts that consecutively support and displace each other in an intertextual whole. Accordingly, the Holy Book is above all a discourse that the general theory of the text recognizes as a link in a chain of communication. Paul Ricoeur, in compiling her hermeneutic arc, by emphasizing the stage of critical explanation (literary criticism), enables the transition from the initial superficial and biased interpretation to a deep reading that stands against the confrontation with objectivity. In this article, taking into account Ricoeur's views, we examine the concepts of “revelation and testimony” in Goran's holy texts; then by analyzing the poetry and discourse of “Nowruz Sorani” in this context, we try to demonstrate the objective pattern of these concepts in the sacred texts of Goran (Yarsan/Ahl-e-Haq). This suspension causes the revelation to be comprehended according to the unique features of discourses and, at the same time, through their mutual relationships. Paul Ricoeur's hermeneutic phenomenology, emphasizing the stage of critical explanation, enables the Holy Book to move away from the culturally dependent mental interpretations as well as fundamentalist interpretations and continues to be a point of reference and utilization in today's modern world.

A partir de algunos trabajos de investigación del teólogo francés Emmanuel Falque, analizamos y describimos su hermenéutica teológica en clave católica, jalonada por una revisión de los conceptos de cuerpo y voz aplicados al texto bíblico. Se trata de una actualización del mensaje cristiano mediante la reflexión filosófica previa, de clara orientación fenomenológica y existencial, y por la decisión teológica final anclada en los fundamentos del catolicismo. Comprobamos, finalmente, que en la hermenéutica católica propuesta por el autor subyace una antropología teológica basada la corporeidad con raigambre en la tradición y el magisterio eclesiástico. Abstract: Based on some research work by the French theologian Emmanuel Falque, his theological hermeneutics is analyzed and described in a Catholic key, marked by a review of the concepts of body and voice applied to the biblical text. It is an update of the Christian message through prior philosophical reflection, with a clear phenomenological and existential orientation, and through the final theological decision anchored in the foundations of Catholicism. We verify, finally, that in the catholic hermeneutics proposed by the author there underlies a theological anthropology based on corporeity with roots in tradition and the ecclesiastical magisterium.

Too often associated with suspicion rather than trust, Ricœur's hermeneutics is understood by many primarily as a critical endeavor. In this way, the fragile balance that he is trying to maintain between the two approaches is ignored. The objective of the following study is, by means of Ricoeur's "dialectical game of suspicion and trust", to elucidate the complexity of his hermeneutics and to demonstrate that trust is as pivotal as suspicion. At the difference of some authors who maintain that trust and suspicion are opposed, even mutually exclusive approaches of two kinds of hermeneutics, it will be shown that Ricoeur has developed a single hermeneutics which encompasses both approaches and explores them on different levels (epistemological, anthropological, ethical, sociopolitical). In the limited number of contributions dedicated to Ricoeur's concept of trust, these different levels are frequently conflated, whereby the relationship between religious belief and trust/mistrust is completely ignored. Consequently, the divergent perspectives of his early and late philosophical work, as well as certain discontinuities, are overlooked. Therefore, this study places a central emphasis on the neglected religious level of suspicion and trust.

Mrs. May, the main character in Flannery O’Connor’s short story “Greenleaf,” undergoes a personal apocalypse. Her destiny is foreshadowed throughout the short story in her struggle with accepting ecological thinking. This paper analyses “Greenleaf” through an ecocritical perspective and focuses on O’Connor’s unique employment of the trope of apocalypticism as well as nature metaphors. While previous research in O’Connor studies has delved into the theme of ecology, the concern of this paper is to discuss the author’s ecological poetics, which thus far remain under-researched. Building my analysis on Paul Ricoeur’s theory of metaphor, I will argue that Mrs. May’s personal apocalypse is metaphorical and expresses the theme of anthropocentrism as a cataclysmic force. My goal is to demonstrate how O’Connor’s ecological poetics become evident through apocalyptic tropology and nature metaphors.

Inspired by the report, Reimagining our Futures Together. A New Social Contract for Education, which warns that humanity and planet Earth are under threat, but acknowledges that education has the power to bring about profound change, this article makes the case for giving careful consideration both to Paul Ricœur’s reflections on humanity and human capacities, and to his comments on “true education” and the educational value of poetic thought. To get a sense of where scientific-technological civilization is headed, it draws on the work of Allen Buchanan and Dominique Janicaud. It then examines Ricœur’s account of the essential characteristics of education and his thoughts on the roles of families and teachers. It argues that Ricœur’s proposal for the cultivation of an “ethical consciousness” offers greater protection for humanity in an uncertain future than Janicaud and Buchanan’s proposals for “ethical vigilance” and rules-based protective measures.

This article offers a reading of Mary Wollstonecraft’s Scandinavian journey as told in her Letters Written During a Short Residence in Sweden, Norway, and Denmark (1796) from a political and phenomenological perspective. The text is analysed less as a travelogue than as a self‑portrait which contributes to Wollstonecraft’s fashioning of a transgressive identity. The twofold concern of travelogues with place and movement is metaphorised, the better to express Wollstonecraft’s refusal of the “distribution of the sensible” (Rancière, tr. Rockhill). While less obviously political than the two Vindications, Short Residence nevertheless displays the same refusal of the limitations imposed on women, but does so in a specific manner by establishing a link between real and symbolic places.

The inquiry formulates the fundamentals of the hermeneutics of narrative against the background of the history of reception of the work under examination, “The Drowned Girl” by Antanas Vienuolis, and draws on the relevant phenomenological descriptions and resources of structural analysis to foreground the operative mechanisms of closed society. Such mechanisms are foregrounded on three planes: (1) social, of the rules of relationships between people, which in the story constitute a hierarchal system of power relations modelled on the structure of the traditional family of the agricultural holding, (2) significative, comprising sense-making discourses (traditional customs and Christianity) whereby the culture, in this story, configures the world without transcending corporeally perceivable horizons of the actually lived present, and (3) anthropological, where sociocultural praxis and self-perception are grounded in the essentially unhuman nature which the culture tries to assimilate and erase without recognising its essential otherness. This threefold configuration emerges at the crossroad of the (author’s and reader’s) Modern and (the represented) archaic cultural self-conceptions, which produces the conflict of interpretations and facilitates both the cathartic effect and the ongoing process of sense-making. All these configurations are derived from the story’s poetics, simultaneously exposing the discursive operative mechanisms of closed society.

This article argues that, despite their distance across the colonial divide, a creolizing reading of Frantz Fanon and Paul Ricœur can yield valuable insights into decoloniality. Tracing their shared philosophical concerns with embodied phenomenology, social ontology and recognition, I argue that their respective accounts of sociogeny and hermeneutics can be productively read together as describing a shared end of mutual recognition untainted by racism or coloniality – a 'new skin' for humanity, as Fanon describes it. More specifically, Fanon contributes to Ricœur an understanding of how divergences in social location can be overcome through liberatory action that posits a new logic of sociality; likewise, Ricœur provides Fanon with an account of how liberatory horizons are produced through this praxis, based on the imaginative connection between ideology and utopia. This article concludes by arguing that these congruent methodological and normative concerns can be read together to concretize – and potentially actualize – the utopic end of liberatory struggle in mutual recognition through fashioning this new skin. [ABSTRACT FROM AUTHOR]

Linda Zagzebski's theory of moral exemplarity emphasizes the importance of admiration in developing ethical behavior. This essay argues that admiration involves wonder and distance and is best evoked by mixed or flawed characters; it demonstrates this through discussion of the characters in J. R. R. Tolkien's The Lord of the Rings and J. K. Rowling's Harry Potter series. Using Paul Ricoeur's taxonomy of prefiguration, configuration, and refiguration in narrative work, it discerns a self‐reflexivity in the protagonists of these fantasy novels, which is echoed by that of the readers, who are brought to realize their own emplotment in larger narratives. Features in Tolkien and Rowling that aid this exploratory reading include the length and depth of the novels, the decentering of the reader's own reality, and their open endings, which offer an invitational role to further interpretation. Virtue is viewed more teleologically than in Zagzebski, for moral realism is woven into the metaphysics of these novels, which allows mimesis of flawed characters to be ethically productive. [ABSTRACT FROM AUTHOR]

In this article, I bring Terrence Malick's 2019 film, A Hidden Life, into conversation with two of philosopher Paul Ricoeur's concepts: (1) the "social imaginary" as the interplay of ideals, images, ideologies and utopias, and (2) Ricoeur's description of the genre of "parable" as a narrative-metaphor which provokes a "re-orientation by disorientation" within an audience's imagination. Drawing from Ricoeur's thought, I apply a theological film criticism I call "theocinematics" to A Hidden Life in order to call attention to the ways in which the cinematic form itself engenders sociopolitical and theological thought. Through emphasizing film aesthetics in my analysis, I am ultimately suggesting that A Hidden Life as a cinematic parable has the potential power to affect and inform our social imaginaries for the good. [ABSTRACT FROM AUTHOR]

One of the main debates regarding historical representation within digital media concerns narrative, particularly the difficulty in articulating it. Digital technologies are usually presented as opposed to linear, written narratives, which is of consequence to historical writing. Despite the many merits of scholarly approaches that try to circumvent this difficulty, the lack of theoretical understanding of the categories implied in such discussions is noticeable. To counter this, this article addresses the relationship between time, technics, and narrative. I contend that the challenges of crafting narratives in digital media conceal a problem pertaining to the relationship between time and technics. Drawing on Paul Ricoeur's work on narrative, Jimena Canales's studies of the history of science, Wolfgang Ernst's and Yuk Hui's discussions of technical temporality, and Bernard Stiegler's understanding of the relationship between time and technics, I argue that it is the temporality imbued in the workings of technical objects (such as computers) that renders them averse to narrative. In making this argument, I employ the notion of "counted time" (in contrast to Ricoeur's "narrative time") to denote a temporal mode that, despite its intersections with social, human temporality, is alien to narrative. [ABSTRACT FROM AUTHOR]

The objective of this article is to present an analysis of memory and its place in the configuration of personal identity. It is argued that personal identity implies the construction of a reflexive memory, and that cognition connects with Paul Ricœur's phenomenological hermeneutics in the work of recollection that turns the self into an object of memory.

Introduction. The problems of reference, truth, and realism are extremely important for contemporary philosophical discourse. Interesting interpretations of these problems have been given by such thinkers as Paul Ricoeur and Hilary Putnam. Instead of being originally representatives of different philosophical traditions, Ricoeur and Putnam came to similar conclusions on a number of the above issues, which allows us to speak of the possible prospect of a fruitful philosophical synthesis of the two authors' positions. The aim of this paper is to justify the theoretical possibility of such a synthesis, namely to show how the different elements of Putnam's theory can be improved by using Ricoeur's approach, which is outlined in his concept of metaphorical truth. Despite the obvious proximity of the two authors, there are currently no works where Ricoeur's conception of metaphorical truth was compared with Putnam's philosophy.Methodology and sources. To meet this challenge, we have resorted to an examination of the author's primary sources, which reveal the methodology of both philosophers. Special relevance of the article is connected with the unusual perspective of considering the problems that are important for the philosophy of late 20th-early 21st century. These are problems that related to the comprehension of our thinking, the role of language in creating a picture of the world and the resulting possibility of building a special kind of ontology.Results and discussion. The study revealed many overlaps in the authors' consideration of the concept of truth, the problem of realism, and the theory of reference, as well as in the way that both philosophers define the relationship between language and reality. The most similarities were found in the relationship between Ricoeur's concept of metaphorical truth and Putnam's philosophy of inner realism.Conclusion. Thus, we can conclude that the philosophical approaches of both thinkers share a great deal of intuition about the direction in which research of truth and referential theory and the problem of realism that is one of the most fundamental problems of philosophy throughout its history can be developed.

The objective of this article is to highlight Paul Ricoeur’s proposal on the relationship between truth and the ‘eschatological horizon.’ This relationship can be identified in some key works of the author. We demonstrate the implications and consequences of this approach for the understanding and implementation of education in accordance with a strong idea of the human person.

Johann Michel’s Homo Interpretans aims at giving an account of the common ground to the question of interpretation, in a general sense covering ordinary as well as scholarly practices and conceptions, and to the question of philosophical anthropology. Important aspects of Ricoeur’s philosophy are also discussed throughout the book. The author’s thesis is that interpretation takes place whenever an understanding of the world is missing, be it on an ordinary way or in a more elaborate relationship to knowledge. This common ground gives rise to an interpretive anthropology which rearticulates the connection between philosophical discourse, the human and social sciences, and hermeneutics. Finally, the universality of homo interpretans is discussed as it relates to this project of reformulating hermeneutics and the difference between the more ordinary, exploratory level of interpretation and the level of interpretations institutionalized in human and social sciences.

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Copyright of Culture & Dialogue is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Trace is a versatile concept with a wide spectrum of applications beyond detective fiction. Indeed, trace offers a key for gauging novel reading experiences. The collected articles exemplify that the qualities of trace, as conceptualised by Paul Ricoeur's hermeneutical phenomenology, help to unfold the relation of embodiment and the novel. The essays examine the manner in which trace inside the novel cues readers to mimetic effects. In the light of the recent debates about critique and postcritique, the introduction elucidates the less well-known rootedness of Ricoeur's theory of interpretation in the phenomenology of the lived body and locates the concept of trace therein. [ABSTRACT FROM AUTHOR]

Mike McCormack's Solar Bones entails various time-discourses which the following will trace: (I) The Temporal Trace as Form and Imprint by which the text itself leaves an iconic mark of the configuration of space into the novel's narrative time. (II) The Temporal Trace as Content and Stream through which the text accounts for the fact that it is not bound to any human notion of time. And, finally, (III) The Temporal Trace as Experience which aims at elucidating the experiential time of the reading process. Utilising Paul Ricœur's thoughts in Time and Narrative (Vol. 1–3, 1988), I will analyse and read these notions of time with and against Ricœur's integration of phenomenological time, the interplay of trace as well as the various forms of mimesis introduced in his work. Solar Bones traces multiple temporalities that make it necessary to partially reconceptualise the visceral nature of experiencing time in literary texts. [ABSTRACT FROM AUTHOR]

Care ethics takes as central the discerning of needs in those being cared for and attempts to meet those needs. Perceptive caring agents are more likely to be able to identify needs in those for whom they are caring. The identification of needs is no small matter, not least in teaching encounters. This paper modestly proposes that at least some of the needs a caring agent should attempt to meet are a function of the identity of the patient of caring action. Taking Nel Noddings' account of care ethics as representative, I present it in outline. This leads to the needs-identification problematic. Following this I turn to Soran Reader's account of needs. I interpret this to offer what I designate as identity as 'what-ness'. Such an understanding of identity-based needs is a starting point for the caring agent but a more nuanced account, of identity as 'who-ness', is argued to be preferable. Identity as 'who-ness', as expressed in Paul Ricoeur's work, advances the discussion, culminating in his concept of the 'capable human being'. Having brought this aspect of Ricoeur's thought into conversation with care ethics, I offer an account of identity-based needs conducive to the broader aims of the care ethical project. Finally, I consider what this bolstered account of care ethics might say about a brief and illustrative teaching encounter. [ABSTRACT FROM AUTHOR]

In Gaudium et Spes, the Catholic Church describes marital discernment as the married couple's "common reflection and effort... [that] involves a consideration of their own good and the good of their children" and also as "an estimation of the good of the family... [that necessitates] prudent reflection and common decision." With this description, we can say that the Catholic Church expects and desires married couples to resolve marital and family conflicts by coming together in discernment. And yet, how should married couples discern? How should they exercise marital discernment? Since one cannot just go on discerning blindly without minding some rules, without following some basic steps, Ricoeur would emphasize that "discernment calls for a hermeneutics." But how should hermeneutics be integrated into the process of marital discernment? This paper makes an attempt to integrate hermeneutics into the process of marital discernment by drawing some key principles from Paul Ricoeur's hermeneutic phenomenology and Karol Wojtyła's phenomenology of spousal love. In so doing, this paper considers how the dynamics of marital discernment can be rendered more balanced, and hence more effective, in attaining conflict resolution within the family. [ABSTRACT FROM AUTHOR]

Resālat al-Abrāj is one of Suhrawardi’s symbolic stories in Arabic, full of symbols and metaphors asking for a return to the original homeland. Nevertheless, which roles do these symbols and metaphors play in understanding the text, and how should they be interpreted? Paul Ricoeur, one of the contemporary hermeneutics philosophers, considers symbol, metaphor, and narrative very essential as media through which one obtains the knowledge of oneself and one’s surrounding world. Interpreting symbols and metaphors with Ricoeur’s method in Resālat al-Abrāj provides an opportunity to understand Ricoeur’s hermeneutics and his method as well as an illuminated text in the contemporary worldview. Ricoeur’s hermeneutic method is a dialectic between “explanation” and “understanding”: interpretation begins with a semantic explanation of the text, especially symbols and metaphors as places to create new meanings. The interaction between these new meaning fields leads us to the world of the text: the world in which the reader finds the possibility of living and appropriates it. By this method, we understand that the world of Resālat al-Abrāj reminds the sacred call to “Return” to the illuminated homeland, and rouses the love towards this homeland for those who find themselves in deep darkness. This illuminated world threatens the current world of contemporary humans, because the concept of the sacred homeland may be a false consciousness. However, the world of the text, by reminding ontological darkness, points out deceits of consciousness. This new possibility results in the fundamental development of the reader’s world and his self-knowledge.

À travers une lecture croisée entre Temps et récit de P. Ricœur et Mélancolie et manie de L. Binswanger, nous souhaitons souligner la dimension active de la configuration mélancolique de l’existence. Ce faisant, nous espérons montrer que le récit de vie des mélancoliques n’est pas moins « naturel » que celui des sujets qui configurent leur existence selon le modèle de la triple mimèsis de P. Ricœur. Le récit de vie du mélancolique exprime une présence d’esprit qui peut être associée au pouvoir de divination que les Grecs attribuent au génie. Ce genre de récit possède une dimension politique qui peut mener les individus à concevoir de nouvelles manières d’organiser l’action individuelle et collective.

Using insights from two of the major proponents of the hermeneutical approach, Paul Ricoeur and Hannah Arendt—who both recognized the ethicopolitical importance of narrative and acknowledged some of the dangers associated with it—I will flesh out the worry that "narrativity" in political theory has been overly attentive to story telling and not heedful enough of story listening. More specifically, even if, as Ricoeur says, "narrative intelligence" is crucial for self-understanding, that does not mean, as he invites us to, that we should always seek to develop a "narrative identity" or become, as he says, "the narrator of our own life story." I offer that, perhaps inadvertently, such an injunction might turn out to be detrimental to the "art of listening." This, however, must also be cultivated if we want to do justice to our narrative character and expect narrative to have the political role that both Ricoeur and Arendt envisaged. Thus, although there certainly is a "redemptive power" in narrative, when the latter is understood primarily as the act of narration or as the telling of stories, there is a danger to it as well. Such a danger, I think, intensifies at a time like ours, when, as some scholars have noted, "communicative abundance" or the "ceaseless production of redundancy" in traditional and social media has often led to the impoverishment of the public conversation. [ABSTRACT FROM AUTHOR]

Today, in a Western secular context, the affective phenomenon of religious zeal is often associated, or even identified, with religious intolerance, violence, and fanaticism. Even if the zealots' devotion remains restricted to their private lives, "we" as Western secularists still suspect them of a lack of reason, rationality, and autonomy. However, closer consideration reveals that religious zeal is an ethically and politically ambiguous phenomenon. In this article, I explore the question of how this ambiguity can be explained. I do so by drawing on Paul Ricœur's theory of affective fragility and tracing back the ambiguity of religious zeal to a dialectic inherent to human affectivity and existence itself. According to Ricœur, human affectivity is constituted by the two poles of vital and spiritual desires which are mediated by the thymos. As I show, this theory helps us to understand that religious zeal as a spiritual desire is neither plainly good nor plainly bad, but ambiguous. Moreover, it enables us to acknowledge the entanglement of abstraction and concretion that is inherent to the phenomenon of religious zeal. Finally, this theory helps us to understand why religious zeal, as one possible expression of the human quest for the infinite, is both a promise and a threat. In conclusion, human existence is tragic not in that we necessarily fail, but in that no matter which path we take with regard to our spiritual desires—that of affirmation, rejection, or moderation—we are and remain fallible. [ABSTRACT FROM AUTHOR]

This paper shows how Paul Ricoeur's hermeneutics of translation and studies of Chinese Bible translations can mutually shed light on each other. To avoid misinterpretations, some missionaries employed phonetic transcription when translating certain controversial religious terms. However, such avoidance of translation was driven by the ideal of perfect translation rejected by Ricoeur. What translation can achieve is equivalence without identity. And by reviewing the debates in the history of Chinese Bible translation, I argue that Bible translators in the past have exemplified the paradigm of Ricoeur's linguistic hospitality and have contributed to cultural transformations in modern China. The debates have illustrated Ricoeur's hermeneutical dialogical translation theory and his notion of semantic cultural innovation. They also show complexities and paradoxes involved in linguistic hospitality when translations occur in a culture containing diverse traditions. [ABSTRACT FROM AUTHOR]

Nosso ponto de partida começa com o livro XI das Confissões, onde Santo Agostinho trata a respeito do tempo. Uma das dificuldades empreendidas por Agostinho diz respeito a precisar o conceito de tempo e, por conseguinte, equalizar as aporias emergentes dessa definição. Em relação às aporias, a primeira questiona se o tempo existe ou não, enquanto a segunda indaga se o tempo pode ser mensurado. Nesse sentido, Paul Ricoeur, na obra Tempo e Narrativa Tomo I, observou em seus estudos que a definição de tempo em Santo Agostinho possibilitaria sua elaboração da teoria da concordância para a discordância da narrativa (um estudo realizado pelo autor em relação à Poética de Aristóteles), claro, com certas modificações da colocação de tempo dada por Agostinho. Assim sendo, este artigo surge a partir da busca por compreender como o tempo pode ser entendido a partir do diálogo estabelecido entre Santo Agostinho e Paul Ricoeur.

Der französische Sinologe und Philosoph François Jullien, der unterschiedliche Kulturen, aber auch differente Theorien in eine produktive Spannung zueinander setzen möchte, versucht, Abstände zwischen differenten Ansätzen nicht zu nivellieren, sondern ein atopisches – also ortloses – Dazwischen für neue Ideen und Lösungen produktiv werden zu lassen. Dies gilt auch für das Verhältnis von chinesischer und europäischer Medizin, insbesondere für Vorstellungen von Hygiene, die gerade in Zeiten der COVID- 19-Krise neue Bedeutung erlangt haben. Im Beitrag wird Julliens Hygiene-Begriff mit Bezug auf die gegenwärtige Pandemie untersucht. In der Folge vertrete ich die These, dass Jullien den Ansprüchen der eigenen Methode nicht genügt und zudem Hygiene primär individualistisch denkt, ein Ansatz, der im Zusammenhang von pandemischen Krisen bald an seine Grenzen stößt.

Il saggio, partendo dal rapporto tra fenomenologia ed ermeneutica in due momenti temporalmente diversi dell’opera di Ricœur, avanza l’ipotesi di un passaggio dal sacro come mistero, realtà indisponibile che ci interpella, in termini più vicini alla fenomenologia della religione del Novecento, al sacro come riferimento degli atteggiamenti religiosi umani da minimizzare nella sua consistenza ontologica, anche per aprirsi alla pluralità delle ermeneutiche legate ai diversi orizzonti del credere. In una prima parte, il saggio affronta l’interpretazione di Ricœur in Lectures 3 del momento rappresentativo delle filosofie della religione di Kant e Hegel. Emerge qui un orientamento che enfatizza la struttura referenziale dell’ecclesiologia kantiana e la circolarità di rappresentazione e concetto in Hegel, e guadagna la preminenza del momento simbolico nella sua capacità di rendere visibile l’invisibile. Nella seconda parte, soprattutto attraverso il saggio Phénoménologie de la religion, anch’esso contenuto in Lectures 3, mostriamo come di fronte al problema del pluralismo religioso Ricœur persegua un’idea di ermeneutica che minimizza i presupposti ontologici delle narrazioni di base e cerca di ottenere una comprensione universale del fenomeno religioso per approssimazione a partire dall’ermeneutica della propria tradizione religiosa.

In questo contributo si analizza la riflessione filosofica di Gabriel Marcel nota come pneumatologia, anzitutto facendo riferimento alla questione dell’esistenza e al mistero ontologico. L’esistenza, dal momento che è sempre esistenza vivente, si pone in relazione al mistero attraverso il sentimento. La pneumatologia o filosofia dell’anima che è ispirata da questo sentimento (espresso attraverso un linguaggio simbolico e seguendo l’intuizione originaria), esprime altresì il carattere spirituale di ogni attività esistenziale, così come è possibile ritrovare nella dimensione religiosa cristiana e nella religione orfica. Questo, secondo Ricœur, è ben visibile nella lettura che Marcel fa di Rilke, il quale apre alla possibilità di una metamorfosi e di una ricerca filosofica che investe l’anima del poeta. Nonostante Ricœur affermi che Marcel non consideri e non affronti seriamente la questione del male, Ricœur sembra tuttavia integrare nel suo pensiero la riflessione di Marcel per due motivi. In primo luogo, per l’importanza che gioca il pensiero simbolico nello sviluppo dell’antropologia filosofica e, in secondo luogo, per le conclusioni che Ricœur trae intorno alla volontà.

La teoria della metafora che Ricœur elabora prendendo le mosse dalle sue analisi sul simbolo è tra le più rilevanti del pensiero del Novecento. Opponendosi alla riduzione della metafora a mero orpello linguistico, Ricœur privilegia lo studio della metafora viva, vale a dire creativa e originale, definendola come “un errore di categoria calcolato”. Questo contributo intende elucidare il passaggio dal simbolo alla metafora prendendo in esame un caso peculiare ma emblematico: la lettura che Ricœur fa di Nietzsche. L’analisi fornisce così l’occasione per approfondire il tentativo ricœuriano di superare la riduzione tropologica di cui sarebbe permeata la Genealogia della morale facendo leva sull’idea che la coscienza è il luogo di una forma originale di dialettica fra ipseità e alterità che si esplicherebbe nella metafora della voce e della chiamata, cioè nella cosiddetta “voce della coscienza”.

In questo articolo considereremo la metafora come un fenomeno a cavallo tra linguaggio e immaginazione e, concentrandoci sul suo funzionamento, proveremo a gettare luce sul simbolo. In particolare, dopo aver analizzato il legame tra metafora e simbolo, per lasciare emergere le principali affinità e differenze, analizzeremo il funzionamento della metafora con particolare riferimento al pensiero di Paul Ricœur. Evidenzieremo soprattutto il ruolo che il pensatore francese attribuisce all’immaginazione per la costruzione del senso di una metafora. Infine, dopo aver messo in luce il legame tra immagini e parole, tra dimensione linguistica e dimensione dell’aisthesis nella metafora, proveremo a valutare quali conseguenze sia possibile derivare per una teoria del simbolo e, in generale, per una teoria del linguaggio.

En este texto se analizan los motivos gastronómicos de la obra del escritor japonés Junichiro Tanizaki, con el fin de discutir sus implicaciones estéticas y metafísicas. Para ello, se ofrece una breve semblanza del autor y se plantea la problemática de cómo interpretar sus textos, en un marcado contraste con la hermenéutica filosófica de corte occidental, y en función de una digresión filosófica sobre las nociones de utopía y heterotopía de Paul Ricœur y Michel Foucault.

The geography, histories, and ethnic composition of the Latin American continent pose a great challenge when attempting to identify and describe the region's constitutive religious traditions and experiences. This task is further complexified by the hybridity, fluidity, and porosity of the region's cultural groups. However, there is an aspect of Latin American religiosity that shares a significant family resemblance across the continent: the small community settings in which religiosity often emerges and consolidates as a worldview, commonly known as Ecclesial base communities. Informed by liberation theology, these communities are a uniquely generative experiment in social, political, and religious life. Scholarly accounts of liberation theology fail to identify key aspects of how Ecclesial base communities generate ways of being, knowing, and making meaning. While many of these accounts depict liberation theology as a socio-political discourse of theological origin, they do not unearth the multidirectional interaction between political practice and theological thought at the heart of these communities. In this paper, I aimed to fill this gap in the literature by reframing liberation theology as a set of social imaginaries, making use of Paul Ricoeur's theories of memory and cultural imagination to provide the philosophical ground to understand the lived theology of Ecclesial base communities. In doing so, I maintain that liberation theology is not only a theoretical discourse that emerges from these communities, but also the inarticulate background of their ways of thinking, communicating, and living, one that provides an existential orientation through which Latin Americans can provide coherence to their collective action and recognize their own capacity to change their reality of oppression. [ABSTRACT FROM AUTHOR]

While inheriting from Husserl's phenomenology, Ricoeur aims at determining a philosophical anthropology. Imagination can then be thought as what makes possible a mediation dealing with the disproportion between sensibility and understanding; it can be seen as one of the guiding threads of Ricoeur's anthropology before becoming a theme or a field of analysis. But if this philosophy of imagination encompasses the issue of image, to the point of making these two terms mostly interchangeable, it too includes a specific philosophy of image, which must be recovered. In this perspective, one could follow a path going from the most general standpoint (the elaboration of a philosophy of image in the wake of a phenomenology of imagination) to the most particular one (the recognition of the image as a symbol, sign or trace) while determining the role of symbolic mediation related to image. [ABSTRACT FROM AUTHOR]

A return to the studies on metaphor has been observed, especially in the French and German languages - Paul Ricoeur (1913-2005), Hans Blumenberg (1920-1996), Anselm Haverkamp (1943-), Katrin Kohl (1956-) are some of the main exponents. This area has already configured a whole field of studies, even receiving its own denomination in these languages. In this paper, we will go through Ricoeur's theory of metaphorical reference, as developed in his seminal The Rule of the Metaphor (1975) and later works. We suggest three foundational ideas for the development of his metaphorology: the constitutive tension of the metaphorical verb to be; the suspension of the literal reference in favor of an unfolded metaphorical reference; fiction as heuristic of the real. We postulate, finally, that the Ricoeurian understanding of metaphor incorporates an extralinguistic element: the imaginative act. We aim, thus, to contribute to a return to the studies of the metaphor and the imaginary in literary theory, examining, with Ricoeur, how metaphor manages to realize: making real the metaphorical reference. [ABSTRACT FROM AUTHOR]

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Mrs. May, the main character in Flannery O’Connor’s short story “Greenleaf,” undergoes a personal apocalypse. Her destiny is foreshadowed throughout the short story in her struggle with accepting ecological thinking. This paper analyses “Greenleaf” through an ecocritical perspective and focuses on O’Connor’s unique employment of the trope of apocalypticism as well as nature metaphors. While previous research in O’Connor studies has delved into the theme of ecology, the concern of this paper is to discuss the author’s ecological poetics, which thus far remain under-researched. Building my analysis on Paul Ricoeur’s theory of metaphor, I will argue that Mrs. May’s personal apocalypse is metaphorical and expresses the theme of anthropocentrism as a cataclysmic force. My goal is to demonstrate how O’Connor’s ecological poetics become evident through apocalyptic tropology and nature metaphors. [ABSTRACT FROM AUTHOR]

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How has art practise historically displayed, enhanced and interrogated its contemporaneous definitions of the nature of images? The focus is on the contemporary South African artist, Pippa Skotnes's horse skeletons, in resonance with a constellation of select Renaissance Annunciation paintings, to highlight the impact of the Eucharist and "real presence" on early modern, modern and post-modern notions of what images have been assumed to be. My comparative interpretation of the diverse works distinguishes their peculiar image functions from systematic and historical perspectives. I show that, with the advent of the most sophisticated type of image, the artistic image, images have been refining their own definitions in performative ways. I show in my interpretations of these image-aware meta-artworks, that the Incarnation of Christ as the Imago Dei, as well as changing historical understandings of Christ's image act of the institution of the Eucharist, gradually and radically transformed understandings of the nature of images in the west. I furthermore argue that Skotnes's knowledge, through performative research of indigenous Southern African image traditions of the Khoisan/|Xam, contributes lost historical image dimensions to her work, and augments current understandings of images and art, at a time when plenary experiences of time, and historical and cultural density, are appreciated. For me, Skotnes's work artistically performs Paul Ricoeur's philosophical assumption that continuous and persistent historical reorientations of ancient sacred symbolism of the natural world remain at the root of, and infinitely augment, contemporary conceptions of the 'figurative' (Ricoeur 1967:10-18) - or by extension, of what images and art are. In the contemporary South African artist's work, the beauty and complexity of diverse simultaneous cultural and geographical notions of what images are and have been, are staged. Like the Renaissance Annunciation paintings, her "bone books" splendidly contribute to the process of differentiating and articulating discursive definitions of what images have been conceived to be. [ABSTRACT FROM AUTHOR]

This essay explores a telling gap in Hannah Arendt's politics: the production (and detention) of nobodies and exiles beyond the walls. It will be argued that the mechanism for this state of unbeing is forgetting, something explored in detail in Paul Ricoeur's critique of Arendt, and developed (via the thanatic operation of 'law') by Walter Benjamin. Arendt's impatience with those who do not count refigures her polis as a place primarily of exclusion, and--given her fundamental anthropology, which is based on action, which needs a polis--incapacitation, of wounding. 'Forgetting', an idea developed by Ricoeur, is tricky for Arendt, since she insists that being must appear; and Benjamin's critique of 'law' sketches a route to redemption via the pure event of 'divine violence'. The central argument of the essay is that forgetting is neither incidental nor accidental, but an active force and agent in politics. [ABSTRACT FROM AUTHOR]

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