Études Ricoeuriennes / Ricoeur Studies http://ricoeur.pitt.edu/ojs/ricoeur <p><strong><em><span class="ILfuVd"><span class="hgKElc">É</span></span>tudes ricœuriennes / Ricœur Studies</em> (ERRS)</strong> is an electronic, open access, peer-reviewed academic journal devoted to the study of the work of Paul Ricœur. The journal was founded in 2010 by Scott Davidson, Johann Michel and George Taylor. ERRS is interdisciplinary in scope and seeks to continue Ricœur's own dialogue across the disciplines (law, political science, sociology, anthropology, history, to name only a few). ERRS invites critical appraisals and constructive extensions of Ricœur's vast oeuvre. ERRS also welcomes original contributions from the intellectual traditions (hermeneutics, phenomenology, structuralism, analytic philosophy...) and themes (memory, history, justice, recognition...) that Ricœur engaged in his work.</p><p><strong>Editorial Direction </strong>: Prof. Ernst Wolff and Prof. Jean-Luc Amalric<strong><br /></strong></p><p><strong>Editorial Secretary : </strong>Amélie Canu<strong><br /></strong></p><p><strong>Editorial Board </strong>:</p><table width="424"><tbody><tr><td>Prof. Olivier Abel</td><td>Prof. Pamela Sue Anderson</td><td>Prof. John Arthos</td></tr><tr><td>Prof. Marie-France Bégué</td><td>Prof. Patrick Bourgeois</td><td>Prof. Andris Breitling</td></tr><tr><td>Prof. Marc Breviglieri</td><td>Prof. Jeffrey Barash</td><td>Prof. Mireille Delbraccio</td></tr><tr><td>Prof. François Dosse</td><td>Prof. Farhang Erfani</td><td>Prof. Gaelle Fiasse</td></tr><tr><td>Prof. Michael Foessel</td><td>Prof. Daniel Frey</td><td>Catherine Goldenstein</td></tr><tr><td>Prof. Jerôme de Gramont</td><td>Prof. Jean Greisch</td><td>Prof. Jean Grondin</td></tr><tr><td>Prof. Christina Gschwandtner</td><td>Prof. Annemie Halsema</td><td>Prof. Domenico Jervolino</td></tr><tr><td>Prof. Morny Joy</td><td>Prof. Maureen Junker-Kenny</td><td>Prof. Richard Kearney</td></tr><tr><td>Prof. Marc de Launay</td><td>Prof. Sabina Loriga</td><td>Prof. Patricio Andrés Mena Malet</td></tr><tr><td>Prof. Todd Mei</td><td>Olivier Mongin</td><td>Prof. Mirela Oliva</td></tr><tr><td>Prof. David Pellauer</td><td>Prof. Jérôme Porée</td><td>Prof. Charles Reagan</td></tr><tr><td>Prof. Myriam Revault d'Allonnes</td><td>Prof. Andreea Ritivoi</td><td>Prof. Roger Savage</td></tr><tr><td>Jean-Louis Schlegel</td><td>Prof. William Schweiker</td><td>Prof. Alison Scott- Bauman</td></tr><tr><td>Prof. Nicola Stricker</td><td>Prof. Páll Skúlason</td><td>Prof. John Starkey</td></tr><tr><td>Prof. Dan Stiver</td><td>Prof. Yasuhiko Sugimura</td><td><p>Prof. George Taylor</p></td></tr><tr><td>Prof. Laurent Thevenot</td><td>Prof. Gilbert Vincent</td><td><p>Prof. Mark Wallace</p><p>Prof. Johann Michel</p></td></tr></tbody></table> University Library System, University of Pittsburgh en-US Études Ricoeuriennes / Ricoeur Studies 2156-7808 <br /><strong>Authors who publish with this journal agree to the following terms: </strong><br /><br /><ol><ol><li>The Author retains copyright in the Work, where the term “Work” shall include all digital objects that may result in subsequent electronic publication or distribution.<br /><br /></li><li>Upon acceptance of the Work, the author shall grant to the Publisher the right of first publication of the Work.<br /><br /></li><li>The Author shall grant to the Publisher and its agents the nonexclusive perpetual right and license to publish, archive, and make accessible the Work in whole or in part in all forms of media now or hereafter known under a <a href="https://creativecommons.org/licenses/by-nc-nd/4.0/" target="_blank">Creative Commons 4.0 License (Attribution-Noncommercial-No Derivative Works)</a>, or its equivalent, which, for the avoidance of doubt, allows others to copy, distribute, and transmit the Work under the following conditions:<ol style="list-style-type: lower-alpha;"><li>Attribution—other users must attribute the Work in the manner specified by the author as indicated on the journal Web site;</li><li>Noncommercial—other users (including Publisher) may not use this Work for commercial purposes;</li><li>No Derivative Works—other users (including Publisher) may not alter, transform, or build upon this Work,with the understanding that any of the above conditions can be waived with permission from the Author and that where the Work or any of its elements is in the public domain under applicable law, that status is in no way affected by the license. <br /><br /></li></ol></li><li>The Author is able to enter into separate, additional contractual arrangements for the nonexclusive distribution of the journal's published version of the Work (e.g., post it to an institutional repository or publish it in a book), as long as there is provided in the document an acknowledgement of its initial publication in this journal.<br /><br /></li><li>Authors are permitted and encouraged to post online a pre-publication <em>manuscript</em> (but not the Publisher’s final formatted PDF version of the Work) in institutional repositories or on their Websites prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work. Any such posting made before acceptance and publication of the Work shall be updated upon publication to include a reference to the Publisher-assigned DOI (Digital Object Identifier) and a link to the online abstract for the final published Work in the Journal.<br /><br /></li><li>Upon Publisher’s request, the Author agrees to furnish promptly to Publisher, at the Author’s own expense, written evidence of the permissions, licenses, and consents for use of third-party material included within the Work, except as determined by Publisher to be covered by the principles of Fair Use.<br /><br /></li><li>The Author represents and warrants that:<br /><br /></li><ol style="list-style-type: lower-alpha; padding-left: 40px;"><li>the Work is the Author’s original work;</li><li>the Author has not transferred, and will not transfer, exclusive rights in the Work to any third party;</li><li>the Work is not pending review or under consideration by another publisher;</li><li>the Work has not previously been published;</li><li>the Work contains no misrepresentation or infringement of the Work or property of other authors or third parties; and</li><li>the Work contains no libel, invasion of privacy, or other unlawful matter.<br /> </li></ol><li>The Author agrees to indemnify and hold Publisher harmless from Author’s breach of the representations and warranties contained in Paragraph 6 above, as well as any claim or proceeding relating to Publisher’s use and publication of any content contained in the Work, including third-party content.</li></ol></ol> Introduction – Ricœur et l’éducation http://ricoeur.pitt.edu/ojs/ricoeur/article/view/649 <p>Introduction au numéro spécial «&nbsp;Ricœur et l’éducation&nbsp;»</p> Eileen Brennan Copyright (c) 2023 Eileen Brennan http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 1 3 10.5195/errs.2023.649 Introduction – Ricœur and Education http://ricoeur.pitt.edu/ojs/ricoeur/article/view/648 <p>Introduction to the special issue "Ricœur and Education"</p> Eileen Brennan Copyright (c) 2023 Eileen Brennan http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 4 6 10.5195/errs.2023.648 Le conflit des traditions http://ricoeur.pitt.edu/ojs/ricoeur/article/view/638 <p>The present article aims at analyzing some challenges of educating in a “problematic universe,” following Ricœur’s interview (1996) to Anita Hocquard in 1985. The eminently conflictual nature of the educational task–to present to the new inhabitants of the world our “fundamental cultural choices,” but also the topics that “split those who are contemporaries–” leads us to analyzing the notions of traditionality, traditions, and tradition. We thus investigate the present struggle for recognition, legitimacy and authority among different traditions in face of a cultural context in which the colonialist legacy operated as a delegitimizing instance of the plural traditions that coexisted in rivalry. Finally, we propose as our hypothesis that literature may represent an alternative form of revitalizing these silenced legacies, resorting to the novel <em>Ponciá Vicêncio</em>, by Brazilian novelist Conceição Evaristo.</p> <p> </p> Denizart De Fazio José Sérgio Fonseca de Carvalho Copyright (c) 2023 Denizart De Fazio, José Sérgio Fonseca de Carvalho http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 7 22 10.5195/errs.2023.638 Problems about the Canon in Teaching Philosophy in Colombia http://ricoeur.pitt.edu/ojs/ricoeur/article/view/636 <p>This text is focused on the question of what we should teach in high school philosophy and the relationship of this teaching to recognizing oneself as a good philosophy teacher. We hold that these points are connected to the idea of “canon” and “history of philosophy” that we gained with and despite Ricœur himself. This paper advances a critical view of contemporary practices in philosophy teaching in Colombia through Ricœur’s thought. In the first part, we follow Ricœur’s considerations about the history of philosophy and its connections to the very practice of thinking. In the second part, we concentrate on the question of the canon. At the end of each section, we will give some pedagogical stitches to interweave Ricœur’s philosophical legacy with the didactics and theory of the curriculum, thus forming a tripod that should be part of the didactics of philosophy as an independent discipline.</p> Manuel Prada Londoño Fredy H. Prieto Copyright (c) 2023 Manuel Prada Londoño, Fredy H. Prieto http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 23 40 10.5195/errs.2023.636 Une phénoménologie de la souffrance enseignante http://ricoeur.pitt.edu/ojs/ricoeur/article/view/637 <p>This article presents a reflection on the suffering of schoolteachers in Brazil. The examination of this phenomenon was carried out from the definition of suffering, proposed by Paul Ricœur, on the occasion of his conference « La souffrance n’est pas la douleur ». In Brazil, teacher suffering is often related to the material precariousness of the exercise of the teaching profession: overcrowded classes, low wages, accumulation of posts, degraded and insufficient material resources. However, we intend to examine the phenomena of suffering from the condition designated in our research as symbolic precariousness of the teaching profession. This condition results in changing the possibility of teachers to exercise their capacities as a human agent, as well as their relationship with others. It is from these two axes that we propose a phenomenology of teaching suffering.</p> Caroline Fanizzi Copyright (c) 2023 Caroline Fanizzi http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 41 62 10.5195/errs.2023.637 A Pedagogy of Responsibility http://ricoeur.pitt.edu/ojs/ricoeur/article/view/640 <p>The following article reconstructs the philosophy of education implicit in Paul Ricœur’s late writings —above all, his “Autonomy and Vulnerability”— to address the current crisis in the humanities. In keeping with Kant and the <em>Bildung </em>tradition, Ricœur reminds us that education aims, above all, at self-formation. In particular, a “pedagogy of responsibility” serves as a bridge between vulnerability and “autonomy”: shorthand in Ricœur’s thought for character, intellectual independence, and moral maturity. Unlike orthodox Kantians, however, Ricœur highlights the indispensable role symbolic representation plays in the cultivation of autonomy, mutual recognition, and three related modes of identity: narrative identity, personal identity, and moral identity. Moreover, we learn this art of identity-formation from sustained study in the humanities (literature, philosophy, history, etc.).</p> Howard Pickett Copyright (c) 2023 Howard Pickett http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 63 77 10.5195/errs.2023.640 Paul Ricœur’s Philosophy of Education and its Relevance for our Scientific-Technological Civilization http://ricoeur.pitt.edu/ojs/ricoeur/article/view/650 <p>Inspired by the report, <em>Reimagining our Futures Together. A New Social Contract for Education</em>, 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.</p> Eileen Brennan Copyright (c) 2023 Eileen Brennan http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 78 94 10.5195/errs.2023.650 Empathy in the Context of the Hermeneutics of Suspicion http://ricoeur.pitt.edu/ojs/ricoeur/article/view/628 <p>We defend in this essay Paul Ricœur’s hermeneutics of suspicion against Toril Moi’s debunking of it as a misguided interpretation of the practice of critical inquiry, and we relate the practice of a rigorous and critical empathy to the hermeneutics of suspicion. For Ricœur, empathy would not be a mere psychological mechanism by which one subject transiently identifies with another, but the ontological presence of the self with the Other as a way of being —listening as a human action that is a fundamental way of being with the Other in which “hermeneutics can stand on the authority of the resources of past ontologies.” In a rational reconstruction of what a Ricœur-friendly approach to empathy would entail, a logical space can be made for empathy to avoid the epistemological paradoxes of Husserl and the ethical enthusiasms of Levinas. How this reconstruction of empathy would apply to empathic understanding, empathic responsiveness, empathic interpretation, and empathic receptivity is elaborated from a Ricœurian perspective.</p> Lou Agosta Copyright (c) 2023 Lou Agosta http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 95 116 10.5195/errs.2023.628 Many Colors of History http://ricoeur.pitt.edu/ojs/ricoeur/article/view/524 <p>In his <em>Time and Narrative</em>, Ricœur introduces the term of “third time” to designate the middle ground between human and natural time. This time is synonymous with historical time, which is the main source of historical discourse. The third time consists of inscribing human time onto the time of nature. While historiography must strictly follow this structure, works of fiction have the freedom to explore and even create <em>imaginative variations</em> of time. Despite the constraints this seems to impose on historical writing, this article shows that even within the tight structure of historical time, a palette of various colors and shades, akin to <em>imaginative variations</em>, can be observed. Historical time possesses depth and speed; it can contract and relax, motivate or prevent action, or gain various dynamics in relation to the ending it offers.</p> Josef Řídký Copyright (c) 2023 Josef Řídký http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 117 133 10.5195/errs.2023.524 Vivre, pour vivre ensemble http://ricoeur.pitt.edu/ojs/ricoeur/article/view/624 <p>According to Paul Ricœur, “anthropology has become an urgent task of contemporary thought.” The one he develops in all of his work is based on his own hermeneutical phenomenology (the originality of which is due to the heritage of reflective philosophy in particular) to the point that the latter is enough, in our opinion, to draw the main lines of the former. It makes it possible to endow the world with regularities which make it habitable and to endow each human being with a self. It tackles head-on the difficulties of intersubjectivity that Edmund Husserl or Martin Heidegger had left unresolved and makes it a key to his philosophy. People are then more than inhabitants of the world; they inhabit a City that they contributes to build. The theme of the “new” allows us to consolidate one of the lessons that we can draw from Ricœur’s work: to live together, we must live. Ricœurian anthropology then does not require any added ethics for this vitalist impetus to appear via its hermeneutic phenomenology.</p> Jean-Paul Nicolaï Copyright (c) 2023 Jean-Paul Nicolaï http://creativecommons.org/licenses/by-nc-nd/3.0/us/ 2023-12-20 2023-12-20 14 2 134 152 10.5195/errs.2023.624