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Especially older adults are increasingly stimulated to think about, talk about and record their preferences with regard to future (health)care decisions, preferably in a pro-active manner. In this paper, I analyse these anticipatory choice processes. My goal is twofold: Firstly, to provide a deeper understanding of what it actually means to decide in advance about end-of-life treatments or options. Secondly, to make a theoretical contribution to bioethics and ACP-theories by rethinking the concept of end-of-life choices from a phenomenological viewpoint. To achieve this, I start by presenting a case narrative that elucidates how these anticipatory choices are lived. Secondly, I map out a theoretical framework about choice based on the phenomenology of the will of Paul Ricoeur. Finally, guided by this Ricoeurian framework, I investigate the potential meaning of choice in the context of contemporary advance care planning trajectories. The analysis demonstrates that choice and agency always imply notions of passivity and uncontrollability. It also indicates the significant value of hesitation and ambivalence. Moreover, it highlights the importance of the notion of co-responsibility in the context of anticipated end-of-life choices, and the relevant distinction between a (willed) choice and a wish. To improve care and support regarding end-of-life trajectories and to promote meaningful conversations, it is imperative to integrate these underrated elements more substantially in our theories, language and practical approaches. I conclude by suggesting that, in order to do justice to the real-life complexities, we might even need to revise the notion of advance 'directives'. [ABSTRACT FROM AUTHOR]

Rhea Galanaki is widely regarded not only as a prominent contemporary Greek author but also as a key figure in the revival of the Greek historical novel, alongside writers such as Maro Douka, Alexis Panselinos, and Nikos Themelis. This new iteration of the historical novel, as articulated by Vangelis Hadjivassiliou, refrains from instrumentalizing the dichotomy of Self and Other to valorize the ‘own’ at the expense of the ‘other.’ Instead, it often explores the Other as an intrinsic element of the Self, a theme exemplified in Galanaki’s work. Through this nuanced approach to the past, the conventional stereotypes underpinning national identity are subjected to critical reexamination. This paper investigates how Galanaki’s novel addresses the interrelated themes of identity and Otherness, focusing on the manifestations and functions of memory and the recurring motif of return. Rather than seeking to delineate a fixed or immutable core of the Self, the analysis traces the protagonist’s journey toward reconciling polarized aspects of their existence. The study situates the relationship between identity, memory, and Otherness within the theoretical framework of Paul Ricoeur’s concept of identity, offering a deeper understanding of these interconnections in the novel. Original title in Bulgarian: Памет, идентичност и другост в романа „Житието на Исмаил Ферик паша: Spina nel cuore“ на Реа Галанаки.

The pages take up Paul Ricœur’s reflection with specific attention to the narrative dimension and religious experience in human existence. The two spheres of fallibility and disproportionality make it possible to provide a framework for the French philosopher’s contribution to the current human condition.

When Paul Ricoeur’s Time and Narrative was published, it was hailed as a major contribution to the philosophy of history. In the four decades since, Ricoeur’s brand of narrativism has fallen out of favour, and many of the claims he makes about historical narrative have been sharply criticized. Nevertheless, I argue that Ricoeur’s narrativism remains a powerful resource for philosophical reflections on the study of history. After reconstructing Ricoeur’s narrativism and placing it in its larger context, I discuss two sorts of criticism that have been directed at it: one made by literary theorists such as Monika Fludernik and another made by philosophers such as Jouni-Matti Kuukkanen. I defend Ricoeur from both sorts of criticism, arguing that when his approach is compared to its competitors, it fares remarkably well. I conclude with some suggestions about how philosophers of history might build on Ricoeur’s legacy today. [ABSTRACT FROM AUTHOR]

The moral terrain of caring in a social work context is often treacherous. During ethnographic fieldwork with front-line workers at an organization providing services for unhoused individuals in a U.S. city, respondents articulated a relational intimacy required in client care. However, they also recognized the limits of their endurance and their need for distance from others. In this article, we suggest that Paul Ricoeur’s “little ethics,” in contrast to first-person or poststructuralist approaches to ethics, captures these workers’ experience more fully and allows us to see the forging and negotiation of moral relationships of care and shared vulnerability more clearly. [ABSTRACT FROM AUTHOR]

This article interprets Bernard Shaw's Pygmalion in terms of two key notions integral to Paul Ricoeur's philosophical anthropology—the capable human being and mutual recognition—both of which have their analogues in the perennially acclaimed play. For Shaw and Ricoeur, the world would be a much better place if people practiced mutual recognition and its entailments. It is the best remedy, they believe, for healing the festering wounds that have brought civilization to the edge of the abyss. For both, mutual recognition encompasses human rights in all its dimensions and provides a sound framework for righting past injustices through reconciliation and forgiveness. [ABSTRACT FROM AUTHOR]

This review article explores two recent works on Paul Ricœur, A Companion to Ricoeur's The Symbolism of Evil, edited by Scott Davidson, and Ricœur at the Limits of Philosophy: God, Creation, and Evil by Barnabas Aspray. Both works focus on Ricœur's early works, before the 'hermeneutical turn'. In this review, I show how both works demonstrate Ricœur's applicability to contemporary theological thought, especially concerning the symbols of creation and evil. Ultimately, both works show the depth and complexity of Ricœur's early work and his continued importance for understanding how the symbols of creation, existence, finitude and God are deep and multifaceted. [ABSTRACT FROM AUTHOR]

Copyright of Literature / Literatura is the property of Vilnius University 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.)

An analysis of the situation of Literary Studies in Brazil shows that the richness of its diversification has not resulted in a peaceful coexistence of its scholars. Contrary to the explanations usually used, the article proposes to investigate the theoretical reasons for the polarization of Literary Studies, starting from the desire to take on a theoretical problem internal to the discipline. In their paradoxical aspect, theories of literature, whatever they may be, define their object of study through an implicit or explicit normative discourse. The article suggests that this paradoxical aspect can be reversed by using the tools of hermeneutics: circle, paradigm, conflict. Finally, based on the idea of the conflict of interpretations and with the support of Paul Ricœur's critical hermeneutics, it concludes that it is possible to better understand and perhaps overcome the current polarization of Literary Studies. [ABSTRACT FROM AUTHOR]

The article interprets Danish modernist writer Villy Sørensen’s short story “The Soldier’s Christmas Eve”, published in Harmless Tales in 1955, on the basis of Paul Ricœur’s hermeneutics of symbols, which is concerned with the problem of the constitution of consciousness. Sørensen’s notion of the Fall is understood as a fragmentation of the original unity and a transition from coherence to a state defined by discordance. In this sense, the poetics of the Fall is read as a configuration of the Ricœurian two-way hermeneutics: the archaeology of consciousness that unmasks symbols and the eschatology that reflects on them in a renewed way. The interpretation of the short story “The Soldier’s Christmas Eve” highlights several aspects of the hermeneutics of symbols which constitute consciousness: (1) the unmasking of consciousness by revealing the split in the psyche is irreversible, (2) the archaeology and eschatology of the subject are interrelated: they contradict each other, yet are mutually constitutive, (3) the conscious becomes true consciousness only by adopting the hermeneutical task: consciousness is the act of interpreting representations of meaning outside the conscious. In this regard, the short story presents the Fall as a crucial element in the development of consciousness. By interpreting the Fall, the story itself becomes a hermeneutics of symbols.

Following Part I, this essay (Part II) continues my attempt to develop an ontology of peace by drawing resources from Ricœur’s thought. I begin with Augustine, Dionysius, and Aquinas to show that peace is not contrary to our humanity but is a natural desire that runs with the grain of our being. This account is complicated by the category of the irascible, however, which Ricœur interprets as an appetite for difficulty, suggesting the human desire for peace is not directly continuous with the simple animal desire for rest and repose. Instead, there is a fundamental conflict at the heart of human being, which Ricœur identifies as thumos. I argue that thumos is not opposed to peace, but instead plays the essential role of mobilizing peace, just as it mobilizes other virtues like courage, moderation, and justice. Moreover, the right ordering of thumos does not eliminate the constitutive conflict of the self; right ordering is right conflict, with the right proportion of the disproportion of finite and infinite. As a result, this essay deepens our understanding of peace as more than rest and repose, and in turn also deepens our understanding of what rest is—in faith and hope as the finely tuned affective tension that makes up the self.

Persistent and newly emerging conflicts around the world have made the search for successful conflict resolution imperative. We need insights into how to prevent violent clashes, and how to find ways to peace and reconciliation. Since the 1970s, an increasing number of institutions have started to work on topics such as “peace studies”, “conflict resolution/transformation”, “transitional justice”, and “reconciliation”. The articles published in this issue are based on keynote lectures and presentations held at the workshop “Peace and Understanding: A Ricœurian View” that took place at Åbo Akademi University in Finland in September 2023. The workshop focused on the French philosopher Paul Ricœur’s contribution to the questions of war, power, violence, social justice, interreligious understanding and peace and reconciliation.

This article critically examines Paul Ricœur’s philosophical contributions to inter-religious dialogue, focusing on his treatment of religion as a presumed universal category. Ricœur’s insights into religious violence and post-religious faith have influenced scholars advocating non-violent interfaith interactions. However, this article argues that Ricœur’s framework, rooted in a modern Western understanding of religion, neglects critical perspectives from scholars in critical religion studies. These perspectives reveal how the category of religion is historically contingent, Eurocentric, and intertwined with processes of power and exclusion. By uncritically adopting this concept, Ricœur’s approach risks perpetuating hierarchical structures that marginalize non-Western religious traditions and obscure histories of violence against religious minorities.

There is a tension in Ricœur’s thinking between the undeniable presence of violence and his trust in a primordial goodness of existence. This tension is linked to Ricœur’s understanding of the human being as ambiguous and fragile, torn between freedom and nature, as well as between the voluntary and involuntary dimensions of human action. By analysing articles from the first decades after the Second World War, and especially Ricœur’s discussion of prophetical troublemaking through non--violence, voluntary poverty, and art, and comparing these to some of Ricœur’s later writings, the essay critically discusses the role Ricœur assigns to non-intentional social activism. The author argues that the non-intentional and intentional dimensions of human action need to be kept in a fruitful critical tension with each other, to prevent an understanding of human existence as primarily tragic and passive. The gap separating ideals from the experienced reality, may, in line with Ricœur’s own intentions, be considered a space both for mourning of a lost innocence, and for hopeful visions guiding the struggle for a better and more just world.

In light of a recent surge of interest in time across a range of disciplines, a case has been made that New Testament studies has experienced a "temporal turn." This claim raises an important question about how one understands the relation of recent developments to earlier, long-held debates about time among New Testament scholars. This question is answered here by revisiting the "salvation history" debate between Oscar Cullmann and Rudolf Bultmann, with the help of Paul Ricoeur's analysis in Time and Narrative and in the context of recent trends in work on "temporalities." This article argues that, although in many respects recent work on time offers fresh language to describe the kinds of time at stake for New Testament scholarship, it is also true that attending to the earlier debates shows how parts of the temporal turn are in fact a re turn to questions long considered. [ABSTRACT FROM AUTHOR]

The acclaimed documentary The Silence of Others (Carracedo and Bahar, 2018) follows the recent efforts of victims of persecution during the Spanish Civil War and subsequent dictatorship (1936–1975) to achieve justice measures. This article demonstrates that the documentary employs melodramatic conventions to establish the plaintiffs' cause as just. These conventions include utopian gardens and dystopian prisons, Christian imagery, a vow of silence, and a climactic public recognition of virtue. However, this melodramatic framework simplifies the film's historical content, avoiding nuances such as the "Law of Historical Memory" and the complicity of the Partido Socialista Obrero Español in democratic Spain's history of forgetting. Likewise, the documentary offers only a minimal discussion of exhumation funding and essentializes but does not distort the Second Spanish Republic. This film exemplifies how melodramatic narratives can illustrate a utopia, in Paul Ricœur's terms: an idealized ideology that generates counterhegemonic political knowledge. [ABSTRACT FROM AUTHOR]

This paper argues that certain works by the French philosopher Paul Ricoeur reveal hermeneutic attempts at explorations into the desire to remain alive beyond death. Drawing on one of his posthumous works, we will substantiate this claim considering the following three objectives: (1) a review of several somewhat obscure theses found in Ricoeurs Living Up to Death, which reflect on the desire to persist, to live on through others after death; (2) an inquiry into whether this disposition toward "remaining" alive implicitly calls for what fellow French philosopher Jean Nabert described as the effort to exist, understood in a dual sense: first, as it unfolds in the everyday course of life (prior to the question's emergence), and then, as the desire takes shape; (3) an opportunity to examine the, briefly sketched, hypotheses of an ethics of survival which could emerge from such an endeavour. The articulation of these hermeneutic hypotheses serves both to complement and clarify some aspects of Ricoeur's thought. [ABSTRACT FROM AUTHOR]

The nomenclature of the Anthropocene for this geological epoch marks in a novel way the global impact of human activity on the world. Consequently, it creatively raises the alarm bell of global environmental devastation. However, the narrative implicit in the Anthropocene presents challenges to use it as a departure point for developing an ethics of responsibility, as it contains morally relevant but ambiguous etiologies, phenomenological challenges to discrete human agency, and the potential erasure of both causes and victims of global environmental degradation. This challenge compounds the challenges to traditional models of responsibility‐as‐imputation by global forms of environmental degradation signaled in the Anthropocene. Our new epoch demands new models of responsibility. This article draws upon neglected work by Paul Ricoeur to reconstruct a twofold model of responsibility: (1) responsibility‐as‐imputation and (2) responsibility for the fragile other and the domains that amplify fragility. It shows that a twofold model can more completely respond to harms elicited by anthropogenic environmental degradation by maintaining the benefits of traditional models of responsibility‐as‐accountability while dramatically expanding the subject and objects of responsibility through attention to the fragile and thus better serving us as we navigate responsibility in the Anthropocene. [ABSTRACT FROM AUTHOR]

In recent years, discourses on photography have undergone a transformative shift from a focus on the individual photograph's connection to memory, pastness, loss, and death towards exploring photographic imagery as shared, networked, and continuously circulating in a ubiquitous present. The general claim for the temporal dimension in this shift is that photography is no longer seen as a mere witness or reservoir of the past but instead points to or participates in an active present. Against this claim, the article argues for broadening the perspective, drawing on resources across C.P. Snow's "two cultures"—the arts and humanities vs. the natural sciences—to develop a better conception of time and a more varied and useful selection of photographic practices. In this connection, the article provides a reading of Paul Ricoeur's compound concept of "the third time", cutting across the two cultures. Drawing on insights from Patrick Maynard and Kelley Wilder, basic premises for photographic practices in the natural sciences are brought into the discussions of the discursive shift from a preoccupation with photography and the past to an interest in photography and the present. The purpose of this paper is to develop a better ground for navigating intricate questions about the relationship between photography and time. [ABSTRACT FROM AUTHOR]

Friedrich Nietzsche, the "Master of Suspicion". On the Nietzsche Readings of Michel Foucault and Paul Ricoeur The term "masters of suspicion", which summarizes the critical views of Marx, Nietzsche, and Freud, has found its way into contemporary philosophy through Paul Ricoeur and is considered his kind of "patent". It is less well known that Michel Foucault also wrote a text on the subject of "Nietzsche, Freud, Marx" in which he speaks of suspicion. The author therefore asks herself where this thematic agreement comes from and undertakes a comparison of Foucault's and Ricoeur's readings of Nietzsche. In doing so, she puts forward two theses that she attempts to prove. The first thesis is that Ricoeur actually begins where Foucault left off and leads us in a direction that is opposite to that of Foucault. The second thesis is that Foucault stays closer to Nietzsche by trying to advance his "suspicion" instead of overcoming it, as Ricoeur does.

En este artículo, se presentan y se comparan las concepciones del lenguaje que subyacen a la fenomenología de la experiencia literaria de Paul Ricœur y Michel Henry. Por un lado, mientras que la teoría de la recepción de Ricœur responde a la noción de correferencia que vincula el lenguaje con el mundo, Henry se concentra en el acto de creación basado en el proceso de coimpresión, en virtud del cual una palabra es vista y simultáneamente resuena de modo invisible en el escritor según determinadas tonalidades afectivas. Por otro lado, si el núcleo de la hermenéutica ricœuriana radica en que el seguimiento de la intriga narrativa configura la identidad del lector y relanza su acción en el mundo, la fenomenología henriana de la vida sostiene que toda comprensión de uno mismo y toda relación con el otro están precedidas por la equivalencia más radical entre narración, pathos del sufrimiento y pathos del gozo. Este recorrido conceptual tiene como objetivo proponer, en la conclusión del artículo, una «hermenéutica de la vida» en cuanto marco teórico para el análisis de textos literarios cuyas figuras del afecto y de la fuerza vitales superan el modelo tradicional de la representación.

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This essay analyzes the Ph.D dissertation of Jesús Martín-Barbero, written in 1972 in Louvain, Belgium. Equipped with Paul Ricoeur's explorations on how a text is constructed and Paulo Freire's insistence on the emancipatory nature of the communicative action, Martín-Barbero centered his scholarship on the urgency to study and understand Latin American popular cultures. Martín-Barbero's dissertation centers the great problem of academic analysis on language as the subject that acts in the world. To explore the connection of language and action, Martín-Barbero proposes three historically situated language devices that allow individuals to position themselves and move toward praxis: myth, prophecy, and poetry. [ABSTRACT FROM AUTHOR]

Copyright of Perspectives on Culture / Perspektywy Kultury is the property of Jesuit University Ignatianum in Krakow 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.)

The understanding of hadith takes place in the light of the knowledge of the jurisprudence of hadith, and this arises from the basic principles that organize the process and course of understanding hadith. In addition to the efforts of commentators and narrators in dealing with narrations as a religious text, hermeneutic knowledge, despite its periodic and theoretical differences, is an attempt to understand the text. In this regard, in the present study, with a descriptive-analytical method and in a comparative approach, the principles of hadith jurisprudence of Ayatollah Javadi Amoli were examined in relation to the process of understanding the text in Paul Ricoeur’s hermeneutic views. Interpretation leads to the commentator. However, it is necessary to pay attention to the author and his characteristics in the basics of hadith jurisprudence of Ayatollah Javadi Amoli in order to approach the serious meaning of the speaker. In Paul Ricoeur’s views, the text has a special place in relation to the author and the interpreter, and new meanings emerge from the world of the text. This is while paying attention to the text and its semantic layers, the characteristics of the author and the authenticity of the narrations of the Infallibles (peace be upon them) as well as the level of understanding of the addressee and his ijtihad ability in the principles of hadith jurisprudence of Ayatollah Javadi Amoli, each with a specific share. Is. [ABSTRACT FROM AUTHOR]

Jukka Mikkonen argues that the cognitive benefits of narrative should be explained in terms of understanding rather than knowledge. An apparent consequence of Mikkonen's view is that 'plot-based' conceptions of narrative are less interesting than has long been supposed. I argue that, although the concept of understanding does indeed outperform the concept of knowledge in this area, it would be a mistake to conclude that knowledge of plots is unimportant. Doing so ignores the distinctive kind of understanding gained from trying to shape events into an orderly plot but failing to do so. [ABSTRACT FROM AUTHOR]

Este trabalho objetiva investigar como a hermenêutica do estudioso francês Paul Ricoeur pode ser percebida nas canções interpretadas por Elza Soares. Ademais, visa a demonstrar, no nível discursivo, como a voz da artista evoca uma memória que deve ser reconstruída para promover a reescrita da história e, nos níveis social, econômico, político e cultural, permitir mudanças que sejam capazes de viabilizar uma vida digna e uma existência mais feliz para os subalternizados. Para tanto, serão utilizadas as metodologias de análise textual, visando à leitura dos elementos literários que compõem a canção, tais como a construção do eu poético e os temas tratados; e análise crítica, propondo um prisma decolonial com base nos Estudos Culturais e, de forma mais específica, no filósofo Paul Ricoeur. Intenta-se, assim, mostrar o discurso de Ricoeur sendo cantado por Elza Soares, a qual usa a arte para construir sua ciência alegre.

The role and value of happiness in the work of Paul Ricoeur remains an understudied theme. It is especially Ricoeur’s unique dialectical understanding of happiness, unhappiness, and chance which brings a crucial and much-needed insight and correction with regard to the understanding of happiness in our contemporary culture. For Ricoeur, happiness is always in relation to unhappiness, and it appreciates chance within the striving–receiving tension that remains characteristic of happiness. This understanding of happiness provides an alternative to the destructive notions of happiness that leave us trapped in the hedonistic treadmill, the endless unsatiable desires of our existence, the narcistic satisfaction of our needs, and the infinite unhappy pursuit of happiness.

El presente artículo es un estudio desde la perspectiva de la filosofía de la historia de Paul Ricoeur sobre los excesos o la redundancia de la historia en el Paraguay con respecto a la conmemoración permanente de la Guerra Grande (1864-1870). Para ello se hace un breve análisis comparativo entre la perspectiva teórica de Ricoeur y diversos trabajos de investigación que son críticos de la construcción de una hegemonía del nacionalismo militarista. Con este texto se pretende contribuir a una mejor comprensión sobre cómo el exceso de la memoria sobre la Guerra Grande en el pasado, afecta la comprensión del presente y la construcción del futuro en el Paraguay.

Ricoeur’s conceptual framework of the “Masters of Suspicion” is rooted in the proposition that Marx, Nietzsche, and Freud advanced a profound reinterpretation of human consciousness, history, and culture by delving into concealed motives and latent meanings that often elude superficial observation. Each of them, in their unique manner, employed a methodology Ricoeur terms “hermeneutics of suspicion,” exposing foundational structures, desires, and conflicts that shape human experience in general and religious experience in particular. Their critiques of religion offered a deeper analysis, ultimately unveiling the intricate relation between societal structure (Marx), power dynamic (Nietzsche), and ideology (Freud). In this paper, we pose the question: Why does Ludwig Feuerbach, ostensibly one of the most committed practitioners of the hermeneutics of suspicion according to Ricoeur’s canon, not share this esteemed title with the others in Ricoeur’s ‘hall of fame’?

El presente ensayo propone una interpretación antropológico-filosófica del ser humano a partir de la noción de ser-intermediario de Paul Ricoeur. La primera parte se enfoca en las figuras míticas de Apolo y Dionisos cuya relación expresaría, de forma práctico-sapiencial, el carácter intermediador de lo humano. Desde esta perspectiva, se comprobará que la lectura nietzscheana del mito revela un prejuicio antropológico moderno que ha olvidado la posibilidad de experimentar la tragicidad de la existencia humana como radical fragilidad de sus mediaciones o, en términos de Ricoeur, como “patética de la miseria”. La segunda parte se enfoca en la transformación dualista que experimenta el mito en la filosofía platónica y que se encarna en la imagen del auriga como agente mediador de los extremos del alma, así como en la figura del político, tejedor intermediario entre la urdimbre y la trama de la esfera política. Se verá que la filosofía platónica, a través de la noción de la justa medida (tò métrion), recupera la sabiduría práctica que una antropología filosófica que define al hombre como ser-mezclador exige.

Recent literature regarding how Ricoeur’s work relates to the philosophy of technology appears prima facie to be contradictory. In one established interpretation, Ricoeur’s contributions are merely indirect as he did not engage with the empirical turn of the discipline in the 1980s and maintained a suspicious view of technology based on a profound concern with the distinction between persons and things. In this view, Ricoeur’s work does not add anything new to the discipline but is still valuable to the philosophy of technology through other features of his corpus, such as his critical hermeneutics and narrative theory. In another interpretative approach, some argue Ricoeur adds to the field by directly thematizing technology when studying ethics and human capability–he cannot be thought of as merely ignoring the complex relationship between the social sphere and technology. The present paper offers a dialectical analysis of these interpretative approaches and argues that these positions are not mutually exclusive, but rather capture complementary aspects about the nature of Ricoeur’s hermeneutic and political projects. At one level, Ricoeur engages with core themes of philosophy of technology by exploring the ambiguity of specific technologies and techniques and their implications to social, cultural, and political spheres; in doing so, Ricoeur contributes directly to the field by avoiding the reduction of meaning into merely technical questions. On the other hand, it is also true that Ricoeur, particularly in the main thematic areas of his great works since the 1970s, has not been directly involved with specific questions of how different recent technologies are intertwined with social, political, and ethical aspects, and his emphasis against a reductionist type of technical mentality distanced him from a closer engagement with specific technological issues. In this sense, most of his contributions to the philosophy of technology are indirect. Nevertheless, this paper wants to emphasize that this dialectic analysis invites us to recognize the richness and potential of Ricoeur’s thought to understand how technologies are shaping our experiences in the world. The recently published volume Interpreting Technology, edited by Wessel Reijers, Alberto Romele, and Mark Coeckelbergh, is a powerful example of such potential.

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This article explores the intellectual relationship between Paul Ricoeur and Karl Marx, focusing on the metaphor of the camera obscura used by Marx to describe ideology in The German Ideology. It provides an overview of Ricoeur's significant references to Marx, which began with a critical appropriation of Marxism in an attempt to reconcile it with a Christian worldview, continuing throughout the 1960s and beyond with the exploration of concepts such as "false consciousness" and ideology. After this overview, the article examines three presuppositions inherent in this metaphor, which implies an inversion of reality. First, it analyzes the notion of "false consciousness" within Ricoeur's hermeneutics, situating Marx among the "masters of suspicion." Second, the article examines the conditions that make this inversion of reality possible, framed within Ricoeur's broader examination of ideology and the symbolic constitution of the social bond. Third, it discusses the idea of an original state to which one can return by reversing the inversion, drawing parallels with Husserl's method of retrospective questioning applied to Marx's reduction in The German Ideology. The metaphor of the camera obscura illustrates the complex relationships between reality and its distorted representations. The discussion around the metaphor used by Marx leads Ricoeur to underline the fundamental role of imagination to broaden understanding and overcome interpretative reductionisms. [ABSTRACT FROM AUTHOR]

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In the present study, I would like to analyse four different views on collective identity and decision-making from a phenomenological perspective: the conception of Edmund Husserl, Martin Heidegger, Paul Ricoeur, and László Tengelyi. I would like to show that we 126 can already find an account of narrative identity in the philosophy of Edmund Husserl, according to whom “the ego constitutes itself so to speak in the unity of a story” (Cartesian Meditations, §37). But in Husserl’s opinion, the ego also constitutes itself necessarily as an intersubjective being – and in the end, Husserl attributes a narrative identity to whole communities also. We can find a more specific idea of collective identity and decisionmaking in the philosophy of Heidegger, who attaches fundamental importance to moods in this regard, and to collective moods in particular. But the first phenomenological author, who analysed the problem of collective identity and decision-making in a really detailed manner, embedded into the historical, cultural, and practical context, was Paul Ricoeur. Lastly, I try to demonstrate that László Tengelyi, and his concept of “destinal (or fateful) events” (Schicksalsereignisse, sorsesemény) made a substantial contribution to the theory of narrative identity, even at the collective level. In my opinion, all these philosophical treatments of collective identity and decision-making could be fruitfully used in contemporary positive scientific research on the topic. [ABSTRACT FROM AUTHOR]

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