Études Ricoeuriennes / Ricoeur Studies

Book Review. Daniel Frey, La religion dans la philosophie de Paul Ricœur (Paris : Hermann, 2021)

Yasuhiko Sugimura — 2022-12-15

Philosophie, sciences sociales, et herméneutique. L’anthropologie interprétative de Johann Michel dans Homo interpretans

Samuel Lelièvre — 2022-12-15

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.

Book Review. Paul Downes, Concentric Space as a Life Principle Beyond Schopenhauer, Nietzsche and Ricoeur. Inclusion of the Other (Abingdon: Routledge, 2020)

Paolo Furia — 2022-12-15

Le Prix d’excellence des Ateliers d’été 2022 du Fonds Ricœur –« Dissonances mélodiques. Du cercle de la mimèsis à la Poétique du récit : une transition difficile »

Federico Chacón — 2022-12-15

This article points out some methodological difficulties in Time and Narrative. On the one hand, the imbalance in the re-elaboration of the mimetic model: the extensive treatment of the configurative and the refigurative components contrasts with the indeterminacy which remains in the prefigurative component. On the other hand, there is a discontinuity between narrative refiguration and the hermeneutics of historical consciousness. A certain ambiguity of the “ontological” allows for the integration of the hermeneutics of historical consciousness and the prefigurative dimension of action. By limiting the scope of refiguration in this way, the poetic circle operates solely within the hermeneutic circle. The connectors of historical time and the theory of the act of reading are also related to the hermeneutics of action. Thus an alternative view of Time and Narrative emerges, where narrative ceases to be the main axis, and where praxis gives full meaning to the hermeneutic reflection, and thereby to the experience of time.

Introduction — Ricoeur and the Question of Religion

Maureen Junker-Kenny — 2022-12-15

Introduction to the volume “Ricoeur and the Question of Religion”

Introduction — Ricoeur et la question de la religion

Maureen Junker-Kenny — 2022-12-15

Itroduction to the volume “Ricoeur et la question de la religion”

La religion dans l’œuvre de Ricœur. Dialogue avec Yasuhiko Sugimura

Daniel Frey — 2022-12-15

Yasuhiko Sugimura’s review of my book La Religion dans la philosophie (Hermann, 2021) for the present issue of Études Ricœuriennes / Ricoeur Studies affords me an opportunity to return to my intention in this work. I verify the heuristic hypothesis that the complex relationship that Ricoeur’s philosophy established with religion can be explained by a process of secularization [laïcisation] of Ricoeur’s religious convictions. In dialogue with the aforementioned review, I propose to reconsider certain aspects of my criticism of Ricoeur on the question of truth.

Freud, Moïse et la religion. Une lecture de Paul Ricœur

Azadeh Thiriez-Arjangi — 2022-12-15

Freud places the triad of art, morality and religion at the heart of a cultural sphere that remains determined by the topical-economic model. Within this framework that this article examines Ricœur’s interpretation of religion in Freud. Through Ricœur’s writings on psychoanalysis, it presents an analysis of the figure of Moses in Freud before evoking the Freudian conception of religion in the economic theory of culture. The first part of the article notes the difficult articulation between the two figures of Moses in Freud’s writings: Michelangelo’s Moses and that of Moses and monotheism, according to Ricœur’s interpretation. In a second step, the article returns to the different themes addressed by Ricœur in relation to the question of religion in Freud’s thought, such as neurosis, repression, guilt and illusion.

Paul Ricœur and the Idea of Second Naivety: Origins, Analogues, Applications

Áron Buzási — 2022-12-15

Despite the fact that it is only rarely mentioned by Ricœur, the concept of second (or post-critical) naivety seems to express an idea that is central to his hermeneutical attitude, which is why it deserves more attention. This idea can be broadly understood as the aspiration to arrive at a mediated and post-critical (self-)understanding through “detours” provided by different critical methods such as psychoanalysis or structuralism. My article consists of three parts: first, I examine the origins of the notion of second naivety, drawing attention to the fact that both Ricœur and his precursors used the term in connection with religious symbols and faith. Then, by comparing it to analogous ideas in Ricœur’s works, I argue that the concept of second naivety can be extended to interpretation in general. Finally, I explore the possibility of a second naivety after those particular critical methods.

Translation, compromise, forgiveness. Exploring the role of original goodness in an ethics of capability

Amy Daughton — 2022-12-15

While Ricoeur’s argumentation is philosophical, the symbols of religion nevertheless form an integral part of what his work investigated, and represent a meeting point between conviction and critique. Recent work has considered how the symbol of an originally good creation can shed light on Ricoeur’s philosophy. This paper builds from that proposal by considering the significance of the original goodness of creation for Ricoeur’s ethics of capability: in translation; through disagreements and compromise across economies of worth; and in the exchanges of memory transcended by forgiveness. These models operate within an ethics of recognition, where the original goodness of creation can be detected in human plurality in itself, as a presupposed horizon to enable constructive disagreement, and in an orientation to the good as a possibility of human freedom.