Koopman’s book revolves around the notion of transition, which he proposes is one of the central ideas of the pragmatist tradition but one which had not previously been fully articulated yet nevertheless shapes the pragmatist attitude in philosophy. Transition, according to Koopman, denotes “those temporal structures and historical shapes in virtue of which we get from here to there”. One of the consequences of transitionalism is the understanding of critique and inquiry as historical pro...

Trata-se de um estudo acerca da mediação de Paul Ricoeur e a sua aproximação com a dialética de Hegel e dos hegelianos, no qual se pretende apresentar em que medida a dialética de Paul Ricoeur é hegeliana. Defende-se que, a dialética ricoeuriana tem, ao menos, três pontos de aproximação com a proposta de Hegel, a saber: a necessidade de mediação; a rejeição à permanência na dicotomia e a visão teleológica da mediação. Contudo, embora próximas, as duas propostas são bastante distintas (...) entre si. (shrink)

Esta contribución elabora la concepción del “Un-zuhause-sein” en Heidegger en su relación con la experiencia del exilio, como es descripta por Mario Benedetti. En la experiencia del exilio, cuando se quiebra la familiaridad tranquilizadora con el mundo, se accede al «fenómeno más original desde el punto de vista ontológico existenciario» de la absoluta negación del estar en casa. Mientras la angustia despertada por la soledad fáctica conduce a una ruptura con el mundo cotidiano, el extrañamien-to nos desnuda y nos revela (...) al mundo en su inhospitalidad originaria. Es la angustia la que tanto abre a este modo de ser originario y propio del “ser ahí”, la que hace patente su ser-en-el-mundo, la que lo singulariza y lo aísla de los demás seres. El exilio, como experiencia paradigmática de la in-hospitalidad, demuestra que la experiencia del Un-zuhause-sein es un rasgo ontológico-existencial del Dasein. (shrink)

The concept of personal identity is one of the most sensitive questions in Paul Ricoeur’s oeuvre. In this article we show what makes originality of Ricoeur’s conception of narrative identity by analyzing the way it is presented in Oneself as Another and by pointing out the difference between the ricoeurian concept and the concept of narrative identity, introduced by Alasdair MacIntyre. For this reason we would like to focus on the analysis of configuration and refiguration, studied by Ricoeur in his (...) oeuvre Time and Narrative. We would also include the notion of narrative identity into the conception of hermeneutics and demonstrate that the originality of the ricoerian concept is based on the possibilities offered by the theory of narration explicated in the debates with structuralism and literary theory. This sets the issue of subjectivity, in which the problematic of narrative identity is inscribed. This “philosophy of the first person” makes the key object of the second part of the research. The article shows how the self applies the narrative intrigue to his/her own life by identifying himself with a storyteller or with a character. A reader or a storyteller constructs his/her narrative identity so that the process of self-understanding becomes possible. (shrink)

To think up vocational training devices aims at enabling persons to experiment with different situations, at different moments with in-turn periods of training and actual employment. Persons come to “dialogue” with different situations, at different moments, to make sense out of them, to create links between them and thus to build their own apprenticeship. Can this dialogue, this rhythmic training/experience only be observed in the frame of those vocational training devices? Couldn’t this dialogue or this rhythmic be observed on longer (...) periods, beyond the duration of these devices, on a career’s scale for instance? This article tries to transcribe the processing of comprehensive/biographical interviews of four Heads of Catholic primary schools. The processing is based on methods of analysis that use what has been called “sets of training and experience temporalities” Being part of a thesis which aims at highlighting the professional dynamics of this emergent group of Heads, the analysis of this dialogue, this rhythmic training/experience contributes to typify interviews and takes part in the definition of a socio-professional world and in the definition of an identity proper to the Heads who were interviewed. (shrink)

The article comparatively analyzes A.C. Danto’s and P. Ricœur’s theories of historical narration. Ricœur’s synthetic assimilation of Danto’s views is interpreted as a characteristic phenomenon of the dialogue between hermeneutics and analytical philosophy, and in a broader perspective – of contemporary European continental and Anglo-American philosophical traditions. The version of the analytical philosophy of history developed by Danto is interpreted as being formed in the course of overcoming epistemological program of logical positivism under the impact of a platform of linguistic (...) philosophy, pragmatism and neo-pragmatism as well as F. Nietzsche’s perspectivism and the ideas of existentialism. The articles examines fundamental conclusions of Danto’s “descriptive metaphysics” of history, which influence his understanding of a number of epistemological factors and ontological assumptions specific for the theory of historical narration. At the late stage of the evolution of his philosophy of history, Danto spoke of a radical challenge to his views on the part of T. Kuhn’s theory, but he did not give to it a constructive answer. Despite the significant philosophical differences, a number of Danto’s historical narration theory’s theses became acceptable for Ricœur, especially in the light of the American colleague final confession that knowledge of the past is dependent on the kind of existential presence in history specific for a human being. Taking M. Heidegger’s and H.G. Gadamer’s ideas as a basis of his approach to narration problem, Ricœur considered also important the “linguistic turn” initiated by L. Wittgenstein. Offering a positive evaluation of Danto’s analysis of history language, Ricœur simultaneously rightly criticized him for his neglect of the formal instruments of organizing of narrative – plot, intrigue, and composition that should affect the knowledge resources and testify on the unity of narration features in history and fiction as well. (shrink)

This paper focuses on Ricoeur’s conception of the capable human being; a conception that interprets personal identity as constituted through a hermeneutical process which is simultaneously a vertical dialectic of self-emancipation and a horizontal dialectic of recognition. Ricoeur’s speculative investigations around the human being progresses in parallel with the evolution of his hermeneutical conception, from the paradigm of an interpretation of symbols and myths to the analysis of text and narration, thence to phenomenological hermeneutics of the self, and finally to (...) the hermeneutics of translation and recognition. It is in particular the latter movement that allows a productive dialogue with Levinas and Ricoeur on vulnerability and intersubjectivity. (shrink)

In this paper, I will discuss Gadamer’s attempt to reach to a deeper dimension of truth, situated beneath the scientific objectivity and independent from methodological criteria. If the truth finds its core in tradition, as Gadamer’s philosophical hermeneutics says it, and there is no objectivity other than the confirmation given by the historical prejudices, how is it still possible to consider the problem of the correctness of the understanding? Can we assign a critical function to the temporal distance and identify (...) tradition as a source of truth and meaning, as Gadamer does in “Truth and Method”, and consider them viable solutions to this problem? The following paper tries to answer this question by discussing the temporal distance in its transcendental dimension for the hermeneutical experience and by emphasizing its relation to the tradition defined as an “in between” strangeness and familiarity. (shrink)

RÉSUMÉ Le principal objectif de ce texte est d'apporter certaines clarifications par rapport à des problèmes et difficultés entourant l'usage actuel des notions de culture, d'appartenance et de dialogue. L'auteur montre que l'idée selon laquelle on pourrait être prisonnier de sa propre culture découle d'une transformation récente de la signification du concept de culture. Cette idée est critiquée comme étant un mythe, le mythe de la monade culturelle, reposant sur une mécompréhension des rapports entre culture, appartenance et dialogue. L'auteur s'efforce (...) de proposer une meilleure compréhension de ces trois concepts, de façon à éviter toute forme de relativisme radical. ABSTRACT The aim of this paper is to shed light on some difficulties and problems related to the current use of the concepts of culture, belonging and dialogue. The author shows that the idea that we could be prisoners of our own culture stems from a recent transformation of the meaning of the concept of culture. This idea is criticized as a myth, the myth of the cultural monad, based on a misunderstanding of the relationship among culture, belonging and dialogue. The author tries to offer a better understanding of these three concepts, in order to avoid any form of radical relativism. (shrink)

Several Paul Ricœur’s texts of the 1970s and 1980s mention so-called “founding events”, “events-signs”, “events of deliverance”, “acts of liberation” or “great events of salvation”. As examples of such events, Ricœur mentions two episodes from the Holy Scriptures, the Exodus and the Resurrection. However, their religious specificity is not essential. Their meaning concerns the philosopher inasmuch as they are received by posterity, through a secular process of active hermeneutics, of interpretation by acts. The founding events generate sense by two ways, (...) as narratives and as symbols. As narratives, they consist of intentional acts produced by human or divine persons; as symbols they form essential totalities which belong to nobody and are subjected to incessant interpretation. They imply a rupture with the past and the beginning of a new epoch. In modern political history, their role is played by revolutions, endowed with a greater “interpretability” than other founding events and may be compared only to some military victories. Two forms of subjectivity correspond to these two ways of sense-making: a narrative subjectivity, which is temporal and retrospective and a symbolic subjectivity, tending either to the timelessness of abstract concepts or to the immersion into the immediate actuality of lived experience. (shrink)

Philosophy of education is regarded as an art of hermeneutics that integrates a theory of mimesis in its understanding of the educational transmission. The idea of the master is reconsidered in this perspective in order to overcome the old opposition between classicism and romanticism. In that way the author attempts to respond to the question: What is the secret to pedagogically sound education?