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Aim: This study aimed to illuminate meanings of person-centredness as narrated by nursing home managers in nursing homes rated as highly person-centred. Design: A phenomenological hermeneutical approach was used. Methods: Twelve nursing home managers in 11 highly person-centred nursing homes in 7 municipalities in Sweden were included in this interview study. The findings were interpreted, reflected and discussed through the lens of Ricoeur. Results: Meanings of person-centredness could be understand as moving between doing and being through knowing, sensing, sharing and giving for person-centredness. These aspects contributed via knowledge, understanding, interaction and action that involved doing for and being with older persons through these caring dimensions. By moving between doing for, being with and being part of the overall nursing home narrative, knowing, sensing, sharing and giving could support the persons' identity in different ways. This may also contribute to sense-making, preserving dignity and promoting self-esteem when aiming to provide a good life for older persons in nursing homes, within an ever-present ethical frame. No Patient or Public Contribution: This study illuminated meanings of person-centredness as narrated by nursing home managers. No patient of public contribution was investigated.

Syftet med avhandlingen är att bidra till förståelse och kunskap om den estetiska lärpro­­cessens definition och position, samt belysa och diskutera dess potential för lärande. Detta sker med utgångspunkt i Ricoeurs hermeneutiska ansats. Den första delen behandlar definitionen och förståelsen av estetiska lärprocesser, ett begrepp som ansetts tvetydigt och mångtydigt, med behov av teoribildning för att inte marginaliseras och trivialiseras. En orsak till den bristande begreppsbildningen är att det pedagogiska och det konstnärliga fältet har använt termen utifrån olika utgångs­punkter, vilket skapat en medieneutral respektive mediespecifik betydelse. Min hermeneutiska tolkning föreslår att den estetiska formen på uttrycket snarare än de estetiska uttrycksformerna står i centrum för den stipulativa definitionen. Den este­­tiska lärprocessen är meningsskapande genom en aktiv reflektion mellan nya upp­levelser och tidigare erfarenheter, där såväl tankar som känslor samt fantasi och krea­­tivitet bidrar till ett eget formuttryck som bär mening och berör, vilket sker inom det estetiska formspråket där lösryckt innehåll förvandlas till sammanhängande hel­heter i en personligt gestaltad erfarenhet. Den andra delen belyser den estetiska lärprocessens position inom det svenska skolsystemet och dess läroplansverk, tematiserat till fyra kronologiska perioder: 1) Den samhällsutveckling, förändrade kunskapssyn samt projektet Kultur i skolan, som lägger grunden för uttrycket estetiska lärprocesser. 2) Etable­ringen av estetiska lär­processer genom ett snabbt växande forskningsfält, också kopplat till uttrycket lust att lära. 3) Det tvetydiga begreppet estetiska lärprocesser på icke valbar plats, fältets oförmåga att skapa ett teoretiskt ramverk, samt de nyliberala negativa effekter­na. 4) Avslutningsvis den rådande positionen i skär­nings­punkten mellan det tidigare och det framtida. Många lärare och forskare associerar estetiska lärprocesser både medie­neutralt och mediespecifikt, The aim of this thesis is to contribute to an understanding of the definition and posi­tion of aesthetic learning processes (ALP), as well as to illustrate and discuss its poten­tial for learning. This is achieved based on Ricoeur´s hermeneutic approach. The first part concerns the Scandinavian concept of ALP, which has proven difficult to define. The lack of clarity and the ambiguity, which mainly derives from the two parts of the concept, namely aesthetic and learning processes, and from two fields, the artistic/aesthetic and the educational, has led to a medium-specific and a medium-neutral point of view. If ALP is to be a useful and meaningful concept, a greater degree of theoretical understanding is required. My hermeneutic interpretation suggests a medium-neutral point of departure, focusing the aesthetic aspect of the learning process, which shows itself in the form. My definition stipulates that in ALP meaning is created through an active reflection on previous and new experiences, where reason and emotions as well as imagination and creativity contribute to a form-expression, which carries meaning and moves the learner. This occurs within the aesthetic form-language, where fragmented pieces of content are formed and trans­formed into coherent wholes in a personally shaped experience. The second part addresses the position of ALP in the Swedish school system. Four chrono­logical periods are presented: 1) The societal and pedagogical context that ALP emerges from, such as the development of a new view on knowledge and learning, also the notion and project Arts in School. 2) The establishment of ALP through a rapidly growing research field, based on political priorities connected to the expression a desire to learn. 3) The ambiguous concept of ALP in a non-electable position, the inability to create a theoretical understanding, and the neo-liberal nega­tive effects. 4) Finally, the current position of ALP, at the intersection between the past and the future. I

Enhanced recovery after surgery programs with median postoperative hospitalization of 2 days improve outcomes after lung cancer surgery. This article explores nursing care practices for patients with lung cancer who remain hospitalized despite having recovered somatically. Qualitative focus group interviews were conducted with 16 nurses. Ricoeur’s phenomenological hermeneutics underpins the methodology applied in this study, and we relied on Benner and Wrubel’s theory. The nurses emphasized that the thoughts of patients with a recent lung cancer diagnosis revolve around more than the surgery. Nursing comprises not only practicalities but also attending to patients’ stress and their coping with being struck with lung cancer and having undergone surgery. A counterculture emerged to counteract the logic of productivity, indicating that caring as a worthy end in itself may be underestimated in protocol-driven care. Prolonging hospitalization largely depends on clinical judgment. The nurses’ aim is not to keep patients in the hospital but to avoid any needless suffering, allowing them to reclaim the primacy of caring.

We propose an aesthetic theory based on a chronotopic threading of creative discourse that rethinks the constitution logic of the subject. We take as a thread the film The voice of the moon (La voce della Luna, 1990) by Federico Fellini, whose surrealism, far from supposing a random construction of a story, reveals a sophisticated narrative from the circumstantial (and not from the subject or the object). This is where we come together with the most radical theses of Antonin Artaud and his political project based on the theater of cruelty and the reification of the fragment-organ. We conclude with a plea for a vital narrative, which transcends the work, dissipates the position of the subject in it (what Jacques Derrida calls Forcener le subjectile) so that the meaning of humanity, in the tiny and fragmented, transpires., Proponemos una teoría estética basada en un enhebrado cronotópico del discurso creativo que replantea las lógicas de constitución del sujeto. Tomamos como hilo conductor la película La voz de la luna (La voce della Luna, 1990) de Federico Fellini, cuyo surrealismo, lejos de suponer una construcción al azar de un relato, revela una sofisticada narrativa desde lo circunstancial (y no desde el sujeto o el objeto). Es aquí donde confluimos con las tesis más radicales de Antonin Artaud y su proyecto político basado en el teatro de la crueldad y la reificación del fragmento-órgano. Concluimos con un alegato por una narración vital, que trascienda la obra, disipe la posición del sujeto en la misma (lo que Jacques Derrida denomina Forcener le subjectile) para que el sentido de la humanidad, en lo ínfimo y fragmentado, trasparezca.

Essentialist definitions reduce the human being to mental limits, approaching him as an ahistorical and solitary self. Ricoeur proposes the theory of narrative identity as an alternative that addresses the historicity of identity from language, highlighting its dynamism. This review seeks to establish the contributions of narrative identity theory to psychology, social sciences, and education. In psychology it bases research, the Self, psychopathology and psychotherapy. He brings the social sciences closer to the relationship between the individual and culture. In the educational field, the interrelation between the individual and educational spaces is denoted, as well as the foundation of pedagogy., Las definiciones esencialistas reducen al ser humano a límites mentales, concibiéndolo como un yo solitario y ahistórico. Ricoeur propone la teoría de la identidad narrativa como una alternativa para comprender a partir del lenguaje la historicidad de la identidad, resaltando su dinamismo. Esta revisión busca establecer los aportes de la teoría de la identidad narrativa a la psicología, las ciencias sociales y la educación. En psicología, fundamenta la investigación, la concepción del sí mismo, la psicopatología y la psicoterapia. Aproxima a las ciencias sociales a la relación entre individuo y cultura. Y en el ámbito educativo denota la interrelación entre el individuo y los espacios educativos, además fundamenta la pedagogía.

Today, several interreligious organisations are publishing joint statements of obvious moral character. These may regard such things as environmental issues, peacebuilding, or freedom of thought. This raises the question of how such statements are to be justified and what role different theological and religious traditions play in justifying joint values. This study seeks to understand and critically examine these questions. The theoretical foundation is derived from Marianne Moyaert's development of Paul Ricœur's critique of joint interreligious ethics. From this, three main areas are analysed in four interreligious documents. First, what space is given to individual traditions as a source of moral knowledge? Second, to what degree is an ethic of consensus or compromise expressed? Third, how are pluralism, particularism, and radical pluralism expressed? The study suggests three conclusions for justifying interreligious statements. First, joint published documents should include both theological resources from different traditions and an explicit invitation to dialogue. Second, a dialogue that seeks common values but accepts tension, seen as a critical instance, should be appreciated. Third, interreligious dialogue and its statements could be understood as a way of, with the help of different faith traditions, examining their own and other instances' values.

In this article we roughly examine the alternative to the idea of struggle in the process of mutual recognition. We analyse the concepts that in our modern societies have given rise to concrete states of peace, and that having emerged from the Christian tradition, have a semantic sedimentation that invites us to unravel it. Philia, eros and agape are our key concepts here. We discover how agape distances itself from Platonic eros and Aristotelian philia in the form of infinity and unconditionality; how he donates himself without waiting for reciprocity and without resisting to take the initiative in the establishment of peaceful relations, being able to become very important in the democratic order., En este artículo examinamos a grandes rasgos la alternativa a la idea de lucha en el proceso de reconocimiento mutuo. Analizamos los conceptos que en nuestras sociedades modernas han dado lugar a estados de paz concretos, y que habiendo emergido de la tradición cristiana, tienen una sedimentación semántica que nos invita a desentrañarla. La philia, el eros y el ágape son aquí nuestros conceptos clave. Descubrimos cómo el ágape se distancia del eros platónico y de la philia aristotélica en la forma de la infinitud y de la incondicionalidad, cómo se dona a sí mismo sin esperar la reciprocidad y sin resistirse a llevar la iniciativa en el establecimiento de las relaciones pacíficas, pudiendo llegar a tener suma importancia en el orden democrático.

Habit is one of the philosophical crossroads in which the dilemma between Nature and Freedom appears clearly. This article exposes Paul Ricoeur’s description of this notion in Freedom and Nature: The Voluntary and the Involuntary (1950) and argues that habit constitutes a genuine way of freedom, since it is done through and as a result of necessity. Ricoeur’s difficult starting point, which on the one hand rejects what he calls the St. Thoma’s cosmological explanation, and on the other hand welcomes the novelty of the Cartesian cogito, while being aware of its dualistic limitations, is taken into account. Inspired by Ravaisson, Ricoeur rejects a mechanical explanation of habit and gets closer to the classical conception of it as a second nature. The article shows the problems of Ricoeur in the employment of this term and notes the limits of the author’s proposal, for whom, at the end there is no system of nature and freedom., El hábito es una de las encrucijadas filosóficas en las que el dilema entre naturaleza y libertad se pone de manifiesto. El artículo expone la descripción que Paul Ricoeur ofrece sobre esta noción en Lo voluntario y lo involuntario (1950) y defiende que el hábito constituye una genuina y paradójica forma de libertad, pues ésta se realiza gracias y a través de la necesidad. Se tiene en consideración el difícil punto de partida de Ricoeur, quien, por una parte, rechaza lo que él denomina la explicación cosmológica de Tomás de Aquino y, por otra, acoge la novedad del cogito cartesiano, siendo a la vez consciente de las limitaciones dualistas que el planteamiento conlleva. Inspirándose en Ravaisson, Ricoeur rechaza una interpretación maquinal del hábito y se acerca a la idea clásica de segunda naturaleza. En el artículo se muestran los problemas de Ricoeur en el empleo de este término y se señalan los límites de la propuesta del autor, para quien, al final, no hay sistema entre lo natural y lo libre.

This article discusses Ricœur’s contribution to the French post-war debate on the possibility and nature of Christian and personalist socialism in two journals, on the one hand Emmanuel Mounier’s pluralist journal «Esprit», on the other hand the leftist-protestant «Le Christianisme social». Among the gathering of personalists and protestant socialists around these journals, Ricœur found kindred spirits, struggling with similar questions and ambitions. Ricœur would become one of their main theoreticians. First, I briefly reconstruct the tragic optimism and its general societal implications that Ricœur drew from his phenomenology of the will in conversation with existentialism. Then, I discuss how these implications informed his reflections in «Esprit» and «Le Christianisme social» on the economic, cultural, and political dimensions of socialism. Finally, I highlight in what sense these debates made a lasting mark on Ricœur’s thought.

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., Cet article présente une réflexion à propos de la souffrance des professeurs des écoles au Brésil. L’examen de ce phénomène a été réalisé à partir de la définition que Paul Ricœur propose de la « souffrance », à l’occasion de sa conférence « La souffrance n’est pas la douleur ». Dans le pays étudié, la souffrance est souvent liée à la précarité de l’exercice du métier d’enseignant : les classes en sureffectifs, les bas salaires, le cumul des postes, les ressources matérielles dégradées et insuffisantes. Nous visons, cependant, à examiner les phénomènes de la souffrance à partir de la condition désignée dans nos recherches comme « précarité symbolique du métier d’enseignant ». De cette condition découle un changement dans la possibilité pour l’enseignant d’exercer ses capacités en tant qu’agent humain, ainsi que dans sa relation avec les autres. C’est donc à partir de ces deux axes que nous proposons une phénoménologie de la souffrance enseignante.

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., Selon Paul Ricœur, « l’anthropologie est devenue une tâche urgente de la pensée contemporaine ». Celle qu’il élabore dans l’ensemble de son œuvre repose sur sa phénoménologie herméneutique (dont l’originalité tient notamment à l’héritage qui lui vient de la philosophie réflexive), au point que cette dernière suffit selon nous à en dessiner les grandes lignes. Elle permet de doter le monde de régularités qui le rendent habitable et de doter chaque homme d’un soi. Elle prend aussi à bras le corps les difficultés de l’intersubjectivité qu’Edmund Husserl ou Martin Heidegger avaient laissé non résolues et fait de cette intersubjectivité une clef de sa philosophie. L’homme est alors plus qu’un habitant du monde : il habite une cité qu’il contribue à édifier. Le thème du « nouveau » permet de consolider l’une des leçons que l’on peut tirer de l’œuvre de Ricœur : pour vivre ensemble, il faut vivre. L’anthropologie ricœurienne ne réclame alors aucune éthique ajoutée pour que cet élan vitaliste apparaisse via sa phénoménologie herméneutique.

Within the empirical study of moral decision making, people’s morality is often identified by measuring general moral values through a questionnaire, such as the Moral Foundations Questionnaire provided by Moral Foundations Theory (MFT). However, the success of these moral values in predicting people’s behaviour has been disappointing. The general and context-free manner in which such approaches measure moral values and people’s moral identity seems crucial in this respect. Yet, little research has been done into the underlying notion of self. This article aims to fill this gap. Taking a phenomenological approach and focusing on MFT, we examine the concept of moral self that MFT assumes and present an improved concept of moral self for the empirical study of morality. First, we show that MFT adopts an essentialist concept of moral self, consisting of stable moral traits. Then, we argue that such a notion is unable to grasp the dynamical and context sensitive aspects of the moral self. We submit that Ricoeur’s narrative notion of identity, a self that reinterprets itself in every decision situation through self-narrative, is a viable alternative since it is able to incorporate context sensitivity and change, while maintaining a persisting moral identity. Finally, we argue that this narrative concept of moral self implies measuring people’s morality in a more exploratory fashion within a delineated context., Transport and Logistics

This paper argues that there is more than one hermeneutical turn in Ricœur’s thinking. It shows that once he realized the aporias associated with his first hermeneutical turn, from 1960, Ricœur resolutely turned to the questions and challenges of hermeneutics, in what can be understood as a reversal of his first hermeneutical turn. This turn subsequently took other forms in Ricœur and his philosophy became one of hermeneutical detours. We will discuss whether the path of detours is necessarily the royal road of hermeneutics, and we will consider the last expression of this hermeneutical turn to be found at the end of Memory, History, Forgetting., Ce texte défend la thèse selon laquelle il y aurait plus d’un tournant herméneutique chez Ricœur. Il soutient que c’est en se rendant compte des apories liées à son premier tournant herméneutique, celui de 1960, que Ricœur s’est résolument tourné vers les questions et les défis de l’herméneutique, dans ce qui peut être compris comme un retournement de son premier tournant herméneutique. Ce tournant a par la suite pris d’autres formes chez Ricœur et sa philosophie en est devenue une des détours herméneutiques. On se demandera si la voie des détours est toujours la voie royale de l’herméneutique et on se penchera sur la dernière expression de ce tournant herméneutique à la fin de La mémoire, l’histoire, l’oubli.

Recent developments in literary theory and philosophy, specifically regarding the role of critique, that inspire the turn to post-critique and realism, respectively, indicate a renewed sensitivity for concerns characteristic of hermeneutic phenomenology. This essay argues that crucial aspects of Ricœur’s articulation of phenomenology and hermeneutics may help to understand and support post-critique and realism and that, in turn, the latter two invite hermeneutics to return to its phenomenological condition. To this end, Ricœur’s understanding of the hermeneutical condition of phenomenology, both in the form of Husserl’s idealist phenomenology and the phenomenology of religion, is revisited; Ricœur’s account of distantiation is critically assessed; and, finally, the interplay of trust and distrust at stake in hermeneutic phenomenology is contrasted with the modern insistence on hyperbolic doubt., Les développements récents en matière de théorie littéraire et de philosophie, notamment concernant le rôle de la critique, qui suscitent respectivement le tournant vers la post-critique et vers le réalisme, témoignent d’une sensibilité renouvelée pour des préoccupations relevant de la phénoménologie herméneutique. Cet essai soutient que certains aspects fondamentaux de l’articulation de la phénoménologie et de l’herméneutique chez Ricœur permettent de comprendre et de défendre la post-critique et le réalisme et que, en retour, ces deux derniers appellent l’herméneutique à revenir à sa condition phénoménologique. Pour ce faire, la compréhension ricœurienne de la condition herméneutique de la phénoménologie, sous la forme de la phénoménologie idéaliste de Husserl et de la phénoménologie de la religion, sera soumise à un réexamen ; les considérations de Ricœur sur la distanciation feront l’objet d'une analyse critique et, enfin, l’interaction de la confiance et de la suspicion qui est en jeu dans la phénoménologie herméneutique sera mise en contraste avec l’insistance moderne sur le doute hyperbolique.

I examine why and in what sense imagination is present in a narrative of real facts or events. I present the problem as stated by Paul Ricœur when he introduces the three genres of “the Same,” “the Other,” and “the Analogous” in order to explain how a narrative can render facts and events “as they really happened.” For the solution I appeal to Edmund Husserl’s notion of “phantasma,” which he sees as the support for pure imagination, as when I imagine a centaur. The phantasma plays in pure imagination the same role as sensations in perception. I argue that a narrative has a phantasma—what it allows us to visualize and experience when reading an account—and that this phantasma is analogous to the sensations of perceptions that first observers had of these facts and events. There is thus, first, no radical difference between perception and imagination: both include a moment of “mere presentation” through sensations or phantasma, respectively. And, second, the imaginative component of a narrative allows the brute facts and events to be “experienced” again in the mode of the “as if.”, J’examine pourquoi et dans quel sens l’imagination est présente dans un récit portant sur des faits ou des événements réels. Je présente le problème tel qu’il est énoncé par Paul Ricœur lorsqu’il introduit les trois genres du « Même », de « l’Autre » et de « l’Analogue » afin d’expliquer comment un récit peut rendre des faits et des événements « tels qu’ils se sont réellement passés ». J’en appelle, pour la solution, à la notion de « phantasma » d’Edmund Husserl, qu’il considère comme le support de l’imagination pure, comme lorsque j’imagine un centaure. Le phantasma joue dans l’imagination pure le même rôle que les sensations dans la perception. Je soutiens qu’un récit comporte un phantasma – ce qu’il nous permet de visualiser et d’expérimenter à la lecture d’un récit – et que ce phantasma est analogue aux sensations de perceptions que les premiers observateurs avaient de ces faits et événements. Il n’y a donc pas, premièrement, de différence radicale entre la perception et l’imagination : toutes deux comportent un moment de « simple présentation » par le biais de sensations ou de phantasma, respectivement. Deuxièmement, la partie imaginative d’un récit nous permet de faire de nouveau l’expérience de faits et événements bruts sur le mode du « comme si ».

This article examines the tensions between phenomenology and hermeneutics as they crystallize in Ricoeur's discourse on religion. Particular attentions will be given to a late text that has gone through several versions but is perhaps the only one in which the philosopher so directly addresses the methodological issues raised by a phenomenology of religion. We attempt to show that Ricoeur considers the latter with blinders on, as it were, favoring a hermeneutics of religion which, however modest and cautious it may be, is forced to renounce the task of elucidating the original constitution of religious experience., Cet article interroge les tensions entre phénoménologie et herméneutique telles qu’elles se cristallisent dans le propos de Ricœur sur la religion, en particulier dans un texte tardif qui a connu plusieurs versions et qui est peut-être le seul où le philosophe aborde aussi directement les questions méthodologiques que soulève une phénoménologie de la religion. Nous tentons de montrer que Ricœur considère en quelque sorte cette dernière avec des œillères, au profit d’une herméneutique de la religion qui, pour modeste et prudente qu’elle soit, se voit forcée de renoncer à prendre en charge l’élucidation de la constitution originaire de l’expérience religieuse.

This article describes and analyzes the characteristics of metaphor as a rhetorical and epistemological tool from the perspective of Mariano Iberico (1892-1974) in his treatise, Estudio sobre la metáfora (1965). According to the Peruvian philosopher, metaphor serves as a mediating instance between external events and internal experiences. The mediating nature of metaphor is thus an epistemological possibility with ethical consequences since metaphorical knowledge is produced through mediations and approximations that “postulate the existence of a spiritual and psychic community” among the multiple dimensions of reality. Paul Ricoeur’s notion of the human being as a mediating entity and Gaston Bachelard’s ideas on poetic imagination will be valuable for the analysis., En el presente artículo, se describen y analizan las características de la metáfora como herramienta retórica y epistemológica desde la perspectiva de Mariano Iberico (1892-1974) en su Estudio sobre la metáfora (1965). Para el filósofo peruano, la metáfora es una instancia mediadora entre lo que sucede fuera del hombre y lo que sucede dentro de él. Es este rasgo mediador el que se revela como posibilidad epistemológica con consecuencias éticas, ya que el conocimiento metafórico se produce a través de mediaciones y aproximaciones que “postulan la existencia de una comunidad espiritual y anímica” entre las diversas esferas de la realidad. Para el análisis, serán útiles la noción de Paul Ricoeur del ser humano como ente mediador y las propuestas sobre la imaginación poética de Gastón Bachelard.

Transport and Logistics

George Eliot predicates the two principal characters of her second novel, The Mill on the Floss (1860), not on fixed traits but on gendered differences in styles of body movement. This chapter approaches the interplay of medicine and mobility through the lens of the feminist phenomenology of perception, situating Eliot’s configuration of the gendered scripts of posture in the proto-orthopaedic discourse of Victorian disciplinary power. The comparison of the characters’ growth into manhood and womanhood showcases Tom Tulliver’s increasing compliance with correct masculine posture and his sister Maggie’s persistent tomboyism in adulthood. Monika Class contends that Eliot’s realist novel engages critically with Victorian postural standards and thus conveys the link of medical and moral norms in a vision towards variable, and even untamed, gender identities. Above all, the configuration of the heroine expands the Victorian repertoire of feminine body movement.

Purpose: To explore patients’ and family members’ experiences of participating in an intervention using nurse-led family nursing conversations (NLFCs) targeting families affected by chronic non-cancer pain (CNCP), including the perceived impact of the intervention on the individual and the family. CNCP substantially impacts patients and families. Due to a lack of simple treatment solutions, the condition needs to be managed rather than cured. Family involvement seems a promising tool, but research evaluating specific approaches is limited. Interventions based on the family systems nursing framework by Wright and Leahey have been helpful in other populations. Nonetheless, the approach warrants further investigation and evaluation in patients with CNCP. Patients and Methods: A phenomenological hermeneutical design was applied, and individual interviews were conducted with ten patients and ten family members who received the intervention. The analysis was inspired by Ricoeur’s philosophy of text interpretation. Findings: Three themes emerged during the analysis. “Taking part in the intervention while being affected by previous experiences” showed that patients and family members were affected by different experiences and burdens and therefore entered the intervention with varied starting points. “Being empowered through validation and understanding” showed that participants mainly viewed the intervention as beneficial, increasing patients’ and family members’ mutual understanding and underpinning acceptance of the chronic pain condition. “Being receptive to the intervention – mechanisms contributing to achieving benefit” identified contributing mechanisms influencing patients’ and family members’ experiences of the intervention. These mechanisms included confidence in the nurses’ facilitation of the intervention, the timing of the intervention, the participant’s level of acceptance, and readiness to engage in the intervention. Conclusion and Relevance to Clinical Pr

This article suggests a shift in focus from stories as verbal accounts to narrative interpretation of the every day as a resource for achieving person-centred health and social care. The aim is to explore Ricoeur's notion of narrative and action, as expressed in his arguments on a threefold mimesis process, using this as a grounding for the use of narration to achieve person-centredness in health and social care practice. This focus emerged from discussions on this matter at the IPONS conference in Gothenburg, 2021. Based on philosophical resources from Ricoeur's notions of narrative and action developed in his arguments on a threefold mimesis process, we propose a wider use of stories in health and social care practices. We suggest expanding from only focusing on verbal accounts to focusing on narrative as a human way to interpret and make sense of everyday life and circumstances and to communicate possible meanings. We discuss how such complementary focus can be a resource in getting patients involved and collaborating in their health and social care and thereby help develop person-centred practices.

Truth commissions have become a widespread and normalized institutions for addressing past human rights violations. One of the central ideas behind the concept of truth commissions is that it is necessary to establish the truth about the past and allow victims to speak publicly about the violations to which they have been exposed. Truth and truth-telling are presumed to contribute to justice in the aftermath of large-scale human rights violations. The aim of this study is to critically analyse the concept of truth commissions by looking at three normative assumptions that underlie their establishment and their work. The three normative assumptions are problematized with the help of three research questions concerning a tenable understanding of justice in the aftermath of large-scale human rights violations, the role of truth for justice, and the impacts of truth-telling, respectively. The main argument of the study presents a challenge to truth commissions’ proclaimed aim of contributing to justice. Drawing on Jacques Derrida’s and Paul Ricœur’s perspectives on justice, I argue that taking political and moral responsibility for the committed atrocities is the most tenable option. From this perspective, using truth commissions as institutions of restorative justice may be counterproductive. This study asserts that their focus on truth and truth-telling leads to a depoliticization of past violence and, hence, insufficient responsibility being taken for the atrocities. The concept of depoliticization is developed with the help of Michel Foucault’s analysis of the relationship between truth and power and Hannah Arendt’s notion of the political and its relation to truth. I argue that even though the decision to establish a truth commission is a political one, it aims at redirecting the problem of responsibility for human rights violations from the political domain to the quasi-judicial, resulting in the evasion of not only legal but also moral and political responsibilit

We propose a reading of the plague inthe tragedy of Sophocles Philoctetes, basedon the interpretive paradigms of PaulRicoeur, which emphasizes the role of themythical model in updating the symbolsof origin and especially the presence ofevil. We go through the notions associatedwith dirt as guilt and wound as expiation.From there we offer lines of reflectionto think about the non-physicalimplications of the current pandemic; ifthe cosmic plane of events connects withan ethical plane, the relationship withpresent evil demands new communityresponses., Proponemos una lectura de la pesteen la tragedia de Sófocles Filoctetes, apartir de los paradigmas interpretativosde Paul Ricoeur, que acentúa la funcióndel modelo mítico en la actualización delos símbolos del origen y en especial de lapresencia del mal. Recorremos las nocionesasociadas a la suciedad como culpay a la herida como expiación. Desde ahíofrecemos líneas de reflexión para pensarlas implicancias no físicas de la pandemiaactual; si el plano cósmico de los eventosconecta con un plano ético, la relacióncon el mal presente exige nuevas respuestascomunitarias.

Thisarticle aims, on the one hand, to seek and present an enriched dialogue between the concepts of attestationand suspicionin the hermeneutics developed by the philosopher Paul Ricoeur, and, on the other hand, to try to show that this model or dialogic paradigm is capable of serving as a transversal hermeneutic source to the humanities, and specifically to literature. This is so insofar as it would imply a valid gnoseo-epistemological tool of analysis in which doubt and suspicion are assumed, but at the same time they are traversed and transcended towards a renewed, decisive and restored ontological-existential affirmation, Este artículo tiene por objetivo, por una parte, buscar y presentar un diálogo enriquecido entre los conceptos de atestación y sospecha provenientes de la hermenéutica desarrollada por el filósofo Paul Ricoeur, y, por otra parte, intentar mostrar que dicho modelo o paradigma dialógico es capaz de oficiar de fuente hermenéutica transversal a las humanidades, y en concreto a la literatura. Esto es así en la medida en que implicaría una herramienta gnoseo-epistemológica válida de análisis en la cual se asume la duda y la sospecha, pero al mismo tiempo se las atraviesa y trasciende hacia una renovada afirmación ontológico-existencial decisiva y restaurada.

Esta investigación sobre la hermenéutica y la exégesis bíblica de Paul Ricoeur se hace a través de un recorrido por su biografía y su trayectoria intelectual desde su nacimiento en Valence (Francia) en 1913 hasta su muerte en 2005. En su evolución como filósofo influyeron Emmanuel Mounier en el personalismo, Karl Jaspers en el existencialismo y Husserl en la fenomenología, en la hermenéutica Wilhelm Dilthey que fue pionero en abrir los textos a la compresión histórica con Heidegger y Gadamer que coinciden en que toda compresión ha de estar mediatizada por la interpretación también se habla del lenguaje religioso y la filosofía en los que Ricoeur profundiza en la labor de Freud y el psicoanálisis, su visión del mundo entorno al par Eros y Tánatos. Se hace una hermenéutica de la interpretación de Ricoeur mítico, simbólica, metafórica en la Biblia, desde el mito adámico, los símbolos, el pecado, la culpa, el perdón y la hermenéutica metafórica. Hago una investigación sobre la identidad religiosa y una exégesis sobre los textos de San Pablo de los cuales se aprecia una interpretación sesgada.

The article presents an attempt to outline, from a mainly typological and partly historical perspective, what the author considers the most important varieties of the relationship between philosophy and literature (which is, of course, understood here in a working and broad sense, as poesis). In the first of these varieties, for which the fundamental significance is Plato’s gesture of excluding poets from the state, the philosophical logos defines itself in opposition to literature, or mythos. In the second, which appears to predominate from Aristotle to the 18th century, the relationship between philosophy and literature takes on a more neutral character: the former provides the latter with motifs, themes, topics, mainly related to moral philosophy in the broadest sense, while the latter provides the former with discursive modes, such as genre. Modern aesthetics and the philosophy and theory of literature (fundamentally different from the tradition of the great poets and rhetoricians of the 16th and 17th centuries), which emerged together with transcendental philosophy and its reception in German Romanticism, contributed both to the increased interest among philosophers in literature and to a clear embedding, or even closing, of literature in philosophical notions, which originated mainly in the tradition of transcendentalism and dialectical thought. Finally, the beginning of the twentieth century is distinguished, in most of the major continental philosophical traditions, by a tendency to seek, or to find, in literature the most important partner of philosophical thinking, and sometimes even the identity of philosophy., The article presents an attempt to outline, from a mainly typological and partly historical perspective, what the author considers the most important varieties of the relationship between philosophy and literature (which is, of course, understood here in a working and broad sense, as poesis). In the first of these varieties, for which the fundamental significance is Plato’s gesture of excluding poets from the state, the philosophical logos defines itself in opposition to literature, or mythos. In the second, which appears to predominate from Aristotle to the 18th century, the relationship between philosophy and literature takes on a more neutral character: the former provides the latter with motifs, themes, topics, mainly related to moral philosophy in the broadest sense, while the latter provides the former with discursive modes, such as genre. Modern aesthetics and the philosophy and theory of literature (fundamentally different from the tradition of the great poets and rhetoricians of the 16th and 17th centuries), which emerged together with transcendental philosophy and its reception in German Romanticism, contributed both to the increased interest among philosophers in literature and to a clear embedding, or even closing, of literature in philosophical notions, which originated mainly in the tradition of transcendentalism and dialectical thought. Finally, the beginning of the twentieth century is distinguished, in most of the major continental philosophical traditions, by a tendency to seek, or to find, in literature the most important partner of philosophical thinking, and sometimes even the identity of philosophy.

Deeper still than that of the differend, we find in Lyotard the concept of discrepancy, which underlines the welcome alterity in the encounter with others. We propose an understanding of Ricœurian anthropology based on this idea, when it is associated with another concept, that of ergodicity, which makes it possible to think the same in the discrepancy. We illustrate it with the trial and the act of judging. We then show that the Ricœurian process of putting rival thoughts into dialogue stems from this anthropology, and that Ricœur presents full coherence. For this, another concept is introduced which describes the mechanism of understanding always restarted, in the sense that each new thought must be able to be encompassed in the gaze cast on the world. Encompassing is a concept in modelling disciplines, which is difficult to translate into French. To illustrate this, we take as an example Ricœur’s “debate” with Jakobson in The Rule of Metaphor., Plus profond encore que celui du différend, se trouve chez Lyotard le concept de discrépance, qui souligne l’altérité bienvenue dans la rencontre des autres. Nous proposons une compréhension de l’anthropologie ricœurienne reposant sur cette idée, dès lorsqu’elle est associée à un autre concept, celui d’ergodicité, qui permet de penser le même dans la discrépance. Nous retenons l’exemple du procès et de l’acte de juger pour l’illustrer. Nous montrons ensuite que le procédé ricœurien de mise en dialogue de pensées rivales relève de cette anthropologie, et que Ricœur présente une pleine cohérence. Pour cela, un autre concept est introduit qui décrit le mécanisme de compréhension toujours recommencé, au sens où chaque nouvelle pensée doit pouvoir être comprise – aux deux sens du terme – dans le regard porté sur le monde. Ce mécanisme a un nom dans d’autres disciplines, difficilement traduisible en français : l’encompassing. Pour l’illustrer, nous prenons comme exemple le « débat » de Ricœur avec Jakobson dans La métaphore vive.

This article aims to explore a sapiential response to the question of the inner experience of the conflict between the voluntary and the involuntary, which Ricœur alludes to in the first volume of his Philosophy of the Will. I take as my starting point Ricœur’s reference in the conclusion to the three pieces of advice given by Descartes to achieve contentment, which Ricœur equates with the virtues of decision, effort and consent. Building on Ricœur’s assertion that we receive the life of the involuntary into the heart of freedom through attention, I seek to explore how attention can help reconcile the conflicting relationship between the voluntary and the involuntary in everyday experience. I do so by proposing a rereading of these three virtues in the light of the practical mediation of attention., Cet article vise à explorer la voie d’une réponse sapientielle à la question de l’expérience intérieure du conflit entre le volontaire et l’involontaire, à laquelle Ricœur fait allusion dans le premier volume de sa Philosophie de la volonté. Je prends comme point de départ la référence de Ricœur, dans la conclusion de cet ouvrage, aux trois conseils donnés par Descartes pour atteindre le contentement, que notre auteur assimile aux vertus de la décision, de l’effort et du consentement. En m’appuyant sur l’affirmation de Ricœur selon laquelle nous recevons, grâce à l’attention, la vie même de l’involontaire au cœur de la liberté, je cherche à explorer comment elle peut aider à réconcilier la relation conflictuelle entre le volontaire et l’involontaire dans l’expérience quotidienne. Je le fais en proposant une relecture de ces trois vertus à la lumière de la médiation pratique de l’attention.

I pursue here a wish of Ricœur: to analyze ideology and utopia from a genetic phenomenology, in the sense of Husserl in the Cartesian Meditations, which “strives to dig under the surface of apparent meaning to the most fundamental meanings.” A single innovative interest guides my proposal between two contrasting phenomenologies of the imagination in Michel Henry and Paul Ricœur: to root, on the one hand, the dialectical mediation of ideology and utopia in the living immanence of the affective imagination and, on the other hand, to inscribe the power of its expression as well as its power to act in the social and cultural field require to hold together the affective immanence of life, the figuration of the social reality and the socio-cultural and historical praxis. The psychoanalytical interpretation of the cultural imaginary to the bending of the affect and the language and the micro-history of the social practices of the representations serve here as “forks caudines,” under which the immanent phenomenology of the affective imagination is led to a hermeneutics of the imaginative practices of the discourse and the action., Poursuivant un vœu de Ricœur, j’analyserai ici l’idéologie et l’utopie à partir d’une phénoménologie génétique, au sens de Husserl dans les Méditations cartésiennes, qui creuse sous la surface de la signification apparente pour parvenir aux significations plus fondamentales. Un seul intérêt novateur guide mon propos entre deux phénoménologies contrastées de l’imagination chez Michel Henry et Paul Ricœur : d’une part, enraciner la médiatisation dialectique de l’idéologie et de l’utopie dans l’immanence vivante de l’imagination affective et, d’autre part, inscrire la puissance de son expression ainsi que son pouvoir d’agir dans le champ social et culturel, ce qui exige de tenir ensemble l’immanence affective de la vie, la figuration de la réalité sociale et la praxis socioculturelle et historique. L’interprétation psychanalytique de l’imaginaire culturel à la flexion de l’affect et du langage et la micro-histoire des pratiques sociales des représentations servent ici de « fourches caudines », sous lesquelles la phénoménologie immanente de l’imagination affective est conduite à une herméneutique des pratiques imaginatives du discours et de l’action.

Background: Research on COVID-19 has reported data on epidemiology and pathophysiology but less about what it means to be a person living through this illness. Research involving the patients’ perspectives may help to improve healthcare professionals' understanding of ways to support patients. Aims: To gain in-depth understanding of the meaning of a COVID-19 illness trajectory from the patients’ perspective. Methods: Fifteen participants who had undergone an illness trajectory due to confirmed COVID-19 infection participated in individual qualitative interviews. Data collection, analysis and interpretation were inspired by Ricoeur’s philosophy and Merleau-Ponty’s phenomenology of perception and embodiment has been applied as a theoretical frame. Findings: Being infected with coronavirus is expressed as an experience in which the participants oscillate between relief, security, imprisonment and raw fear. A predominant focus on the physical dimensions of the diseased body was found in the encounters between patient and healthcare system, and distance may furthermore be a consequence of use of protective equipment. Stigma and fear of infection were also expressed. After COVID-19, an overwhelming feeling of a door opening to freedom is perceived. However, the body is marked, and bears witness to decay from this insidious and frightening virus. The responsibility for assessing their bodily symptoms is placed with the individual patients themselves, who feel lonely and fearful and this keeps them indoors. Conclusions: During a COVID-19 illness, trajectory concerns about the unknown course of this disease are highlighted. Isolation is confrontational; however, a companionship between patients might emerge. The study shed light on an unavoidable gap between the patients and healthcare professionals due to the use protective equipment. After COVID-19, the body is labelled as something others fear and become a symbol of awe and alienation for others.

The following text, as if it were a chronicle, enumerates the main activities of the group of LERTE, from PUC-SP in its work at the theological and literary interface. It gives preference in its study to the so-called anthropological method, based on the understanding of divine revelation taking place in human categories, and puts down well its roots in the proposal of a theological reflection which takes seriously the humanity affirmed in literature. From this comes the need for a serious and consistent literary analysis, allied to a hermeneutics that is also of quality and that makes possible the relationship between theology and literature. Hence the appeal to the thought of Paul Ricoeur, whose philosophy does not only affirm the necessity of understanding the text, but rather the possibility of understanding oneself in the world through the text. From a theological elaboration point of view, his reflection needs to be, equally, serious and consequent, and for this reason the references to the thoughts of Rahner, Gesché, to the spirit of Vatican Council II and to the Latin American theological tradition., O texto a seguir, como se fora uma crônica, enumera as principais atividades do Grupo Lerte, da PUC-SP em seu trabalho na interface teologia e literatura. Destaca que o grupo privilegia no estudo o chamado método antropológico, baseado na compreensão da revelação divina acontecendo em categorias humanas, e finca bem suas raízes na proposta de uma reflexão teológica que leve a sério o humano afirmado na literatura. Daí a necessidade de uma análise literária séria e consequente, aliada a uma hermenêutica que seja igualmente de qualidade e que possibilite a relação entre teologia e literatura. Por isso o apelo ao pensamento de Paul Ricoeur, cuja filosofia não afirma apenas a necessidade da compreensão do texto, mas sim a possibilidade de se compreender no mundo a partir do texto. Do ponto de vista da elaboração teológica, sua reflexão precisa ser, igualmente, séria e consequente, e por isso as referências ao pensamento de Rahner, Gesché, ao espírito do Concílio Vaticano II e à tradição teológica latino-americana.

Partant du constat que beaucoup de recherches en CCO peinent à expliciter la démarche de sélection des événements constitutifs de l’organisation étudiée, nous proposons une démarche méthodologique fondée sur une approche narrative inspirée du travail sur les mimesis de Paul Ricœur. Le récit y est étudié pour sa capacité herméneutique et plus particulièrement pour sa capacité à outiller le chercheur dans le cadre de la sélection des événements de communication à analyser. Notre contribution à la CCO est d’ordre méthodologique et dessine les contours d’une approche qui permet, selon nous, d’expliciter une étape préliminaire nécessaire à l’analyse : la sélection des données en amont de leur catégorisation en « événements constitutifs »., Based on the observation that many CCO scholars struggle to make explicit the selection process of the communicative events constituting the organisation studied, we propose a methodology based on a narrative approach inspired by Paul Ricœur’s work on mimesis. The narrative is studied for its hermeneutic capacity and more particularly for its capacity to equip the researcher in the selection of communicative events to be analyzed. Our contribution to the CCO is methodological and outlines an approach which, in our opinion, makes explicit a preliminary step necessary to the analysis : the selection of data before their categorisation into “constitutive events”.

Notre communication propose d'interroger les récits des chercheurs de terrain comme herméneutique d'événements de communication constitutifs. Partant du constat que notre démarche interprétative nécessite de trouver des moyens pour cadrer le dialogue entre d’une part les données empiriques et, d’autres part, la théorie, nous proposons une démarche méthodologique fondée sur une approche narrative inspirée du travail sur les mimesis de Paul Ricoeur. Le récit est étudié pour sa capacité à ordonner l’activité d’interprétation mais plus encore, pour sa capacité à outiller le chercheur dans le cadre de la sélection des événements de communication à analyser. La réflexivité présente dans le récit du chercheur permet de justifier les matériaux choisis pour l’analyse. Notre contribution à la CCO est d’ordre méthodologique et dessine les contours d’une approche qui permet selon nous d’intégrer une étape préliminaire nécessaire à l’analyse : la sélection des données en amont de leur catégorisation en « événements de communication ».

I det här arbetet undersöks relationen mellan det etiskt goda livet och spelandets praktik. Arbetets kvalificerade frågeställning är: Hur relaterar estetiskt strävande spelande till strävan efter det ”goda livet” med och för andra, i rättvisa institutioner? Materialet är filosofen C. Thi Nguyens bok Games: Agency As Art samt Cole Wehrles brädspel An Infamous Traffic. Med ett hermeneutiskt arbetssätt analyseras först Nguyens filosofiska tankar om spelandet med hjälp av filosofen Paul Ricoeurs resonemang om identitet, självet, etik & moral, så som de uttrycks i hans bok Oneself as Another. Resultaten från denna analys prövas sedan mot, och fördjupas med hjälp av, en analys av brädspelet An Infamous Traffic, ett spel där man deltar i opiumhandeln med Kina under 1800-talet. Undersöknings slutsatser är att spelandet å ena sidan är omoraliskt, alltså orätt, sett till den fiktiva identiteten spelaren tar på sig i spelandet. Å andra sidan kan spelandet ändå vara etiskt gott, till viss del just genom att den omoraliska upplevelsen fungerar som drivfjäder för etisk reflektion och ett växande i praktisk visdom. En av nycklarna till detta finns i Ricoeurs förståelse av identitet som inte bara sammahet, idem, utan också självhet, ipse. I spelandet blir vi någon annan när identitet förstås som idem, men förblir fortfarande oss själva i bemärkelsen ipse. Det etiskt goda spelandet är ett där vi söker självuppskattning genom att reflektera över vårt handlande i spelet, där vi strävar efter att spela väl tillsammans genom att visa omsorg mot våra motspelare och där vi stärker vår känsla för rättvisa genom att uppröras över vårt deltagande i de orättvisa institutioner som spel utgör. Att spela innebär att vara någon annan, samtidigt som denna andre fortfarande är en själv – däri ligger både spelandets risk och styrka sett till strävan efter det goda livet.

In this paper, I propose to rethink the place of Ricœur’s philosophy in the contemporary scene, within the framework of the debates between the linguistic turn and the affective turn. Based on Ricœur’s observations in the interlude “Tragic Action” in Oneself as another, it is analyzed the role of making a metaphor of the tragic emotions in ethical learning. The hypothesis is that this process allows bringing together constitutive elements of personal identity. In turn, metaphorization places moral judgment in a situation, puts deliberation into practice, and rethinks conflict as an inherent human life component., Neste trabalho, proponho repensar o lugar da filosofia de Ricœur na cena contemporânea, no quadro dos debates entre o giro linguístico e o giro afetivo. A partir das observações de Ricœur no interlúdio "A tragédia da ação", sobre o si-mesmo como um outro, interessa-me analisar o papel que a metaforização das emoções trágicas desempenha na aprendizagem ética, supondo que tal processo de metaforização permite reunir elementos constitutivos da identidade pessoal e, por sua vez, colocar o julgamento moral em uma situação, colocar a deliberação em prática e repensar o conflito como um componente inerente à vida humana., En este trabajo propongo repensar el lugar de la filosofía de Ricœur en el escenario contemporáneo, en el marco de los debates entre el giro lingüístico y el giro afectivo. A partir de las observaciones de Ricœur en el interludio “Lo trágico de la acción” del Si mismo como otro, me interesa analizar el papel que juega la metaforización de las emociones trágicas en el aprendizaje ético, teniendo como hipótesis que dicho proceso de metaforización permite aunar elementos constitutivos de la identidad personal y, a su vez, ubicar al juicio moral en situación, poner en práctica la deliberación y repensar el conflicto como componente inherente de la vida humana.

In the present essay I interpret Santayana’s conception of justice in terms of harmony and charity, which, as I claim, may be recognized as two facets of love. Two universal human incentives are evoked as possible, empirical motivations behind justice: to idealize the other and to feel compassion for them. In other words, particular attention is paid to the potential excellence of others and their actual suff ering. Furthermore, having assumed that diversity is an irremovable human and social fact, justice is viewed as an expression of reason’s attempt to organize the empirical diversity in a harmonious way. With reference to Paul Ricoeur’s ruminations on justice and love, I emphasize the fact that Santayana’s vocabulary comes from beyond the language of retribution and vengeance. With the support of the ideas of other thinkers —Arthur Schopenhauer, John Rawls, and Richard Rorty— I try to show that Santayana’s eclectic idea of justice is modern, potentially universalistic, and able to avoid certain problems related to too abstract and purely procedural theories of justice. Whether it is practicable remains an open question., En el artículo interpreto la concepción santayaniana de justicia como armonía y como caridad; ambas pueden ser reconocidas, tal como defi endo, como dos aspectos del amor. Como trasfondo de la justicia, se evocan como posibles motivaciones empíricas dos incentivos humanos universales: idealizar a los otros y sentir compasión por ellos. En otras palabras, se presta especial atención a la excelencia potencial de los demás y a su sufrimiento real. Además, aceptando que la diversidad es un hecho social y humano inamovible, se entiende la justicia como la expresión del intento de la razón de organizar la diversidad empírica de un modo armonioso. En referencia a las cavilaciones de Paul Ricouer sobre justicia y amor, destaco el hecho de que el vocabulario santayaniano salta por encima del lenguaje del premio y el castigo. Apoyándome en las ideas de A. Schopenhauer, J. Rawls y R. Rorty, intento mostrar que la idea ecléctica de justicia de Santayana es moderna, potencialmente universalizable y capaz de evitar ciertos problemas relacionados con las, demasiado abstractas, teorías de la justicia meramente procedimentales. Si es eso practicable es una cuestión abierta.

El presente ensayo indaga, en principio, la noción de “aplicación” en Hans-Georg Gadamer, para quien la “aplicación” realiza el ejercicio hermenéutico definitivo por el que se alcanza la comprensión de aquello que ha reclamado observación, cálculo...

This presentation serves as an introduction to Paul Ricœur’s essay "The Question of the Colonies" (1947). The essay is contextualized in relation to other contemporary anti-colonial writings and to Ricœur’s own later philosophy. The argumentative structure of the essay is clarified, while identifying some difficulties in evaluating it today., Esta presentación sirve de introducción al tratado anticolonialista de Paul Ricoeur “La cuestión colonial” (1947), que se contextualiza en relación con otros escritos anticoloniales contemporáneos y con la filosofía posterior de Ricoeur. Se aclara la estructura argumentativa del texto, al tiempo que se identifican algunas dificultades para evaluarlo en la actualidad., Cette présentation sert d’introduction à l’essai de Paul Ricœur “La question coloniale” (1947). L’essai est contextualisé par rapport à d’autres écrits anticoloniaux contemporains et à la philosophie ultérieure de Ricœur. La structure argumentative de l’essai est clarifiée, tout en identifiant certaines difficultés à l’évaluer aujourd'hui.