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In this paper, we aim to introduce and analyze a lesser-known text by Paul Ricoeur, "La merveille, l'errance, l'enigme", which was originally written as an introduction to the November 1960 issue of the journal Esprit, dedicated to the theme of sexuality. Along the two paths of sexuality--tenderness and eroticism--what becomes evident is that sexuality, fundamentally, proves impenetrable to reflection and remains inaccessible to human dominance. After presenting Ricoeur's reflections on sexuality and eroticism, this paper will also briefly compare his views with those of Jean-Luc Marion and Emmanuel Levinas, highlighting the distinctive contributions of these philosophers in relation to the themes of love, eroticism, and the self-other dynamic. [ABSTRACT FROM AUTHOR]

Copyright of Critical Hermeneutics: Biannual Journal of Philosophy is the property of Universita degli Studi di Cagliari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article retraces the origin and the development of prayer with Taizé songs that has spread throughout the world. The various components of this style of prayer and why it speaks to contemporary mentalities are examined along with the insights of liturgists, theologians and the philosopher Paul Ricoeur who was a frequent visitor to Taizé.

This article contends with Dietrich Bonhoeffer that Christian ethics does not hinge on the concept of “good” but instead emphasizes “history” as the focal point. Within this context Paul Ricoeur’s concept of hermeneutics emerges as a promising approach to reinterpreting Bonhoeffer’s Ethics, especially the relationship between simple obedience and decisive judgment. In addition, while making decisions in extraordinary situations poses challenges to Bonhoeffer, Ricoeur’s narrative framework may serve to connect the fragmented dot-like moments of ethical agents in concrete situations. It elucidates why judgment invariably occurs post simple obedience in ethical action and how Christian formation can be effectively undertaken. [ABSTRACT FROM AUTHOR]

The present article with the aim of interpretation and reviving the meaning of forgiveness is reading Ricoeur’s “Thereness” of forgiveness. Therefore, according to hermeneutical understanding, Being is interpreted as forgiveness and giveness and by using hermeneutics method and an ontological perspective, the findings of the research illustrated that the conditions of possibility in understanding is Being-in–the-world and projecting in the future possibilities. As well, I found that understanding as a possible Being-ness, is the possibility of forgiveness. According to this theoretical view and by using Ricoeur’s narrative structure we are going to answer to these main questions that how can forgiveness be possible as Being-ness and how human can understand his possibilities in the arena of “I can” and give meaning to them? In order to illustrate the manifestation of forgiveness in the world of the text and showing how the “Thereness” of Dasein can be possible, we project ourselves in the narrative possibilities of Time of Love movie through re-figuration to achieve a reading of forgiveness and new understanding of ourselves. According to Ricoeur’s view as each interpretation is an understanding of ourselves through the other, by placing ourselves in the possibilities of the story’s hero and emphasizing on “I can”, we’ll pass our present self and enter to the arena of love and forgiveness; we’ll place “there”. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Melancholy and the Spatio-temporal Aspect of Identity in Le pion sur l’échiquier (The Pawn on the Chessboard) by Irène Némirovsky. After the age of doubt enshrouding human subjectivity during the postmodern period, the question of the subject is back on the table. However, the return of the subject is not unproblematic. The subject today carries the traces of its earlier problematisation. Much less disengaged and much more contextual, the subject needs a revalidation that would avoid modernist dogmatism and postmodernist nihilism. The narrative mode of understanding is seen as having the potential to open up a middle way between the totalising exclusions of modernity and the nihilism of postmodernity. However, some voices have pointed to the totalising tendencies of narrative theories, which place too much emphasis on integration and synthesis. These tendencies, it is believed, can be neutralised by theories that focus on the dialogical nature of the subject. This article offers a reading of the novel The Pawn on the Chessboard (Le pion sur l’échiquier) (1934), by Irène Némirovsky, as such, as the book offers a balanced model of the configuration of subjectivity by combining elements of the narrative configuration with dialogical ones. Némirovsky’s prose combines classical narrative with clear structure and linearity and an aesthetic marked by incompleteness, fragmentation and a tendency to avoid the strict limits of plot. Some of her stories are incomplete, uncertain, their endings false or non-endings, leaving the characters exactly where they have always been or leading to the dissolution of the characters’ identities. Paul Ricoeur’s theory of narrative identity, which focuses on unity and synthesis as the necessary prerequisite for the emergence of the sense of selfhood, and the concept of dialogical self developed by Mikhail Bakhtin, which favours incompleteness and openness, will be used to analyse the process of identity formation of the characters in The Pawn. The emphasis will be placed, in particular, on the spatio-temporal aspect of identity constitution of the characters, and on the effect of melancholy on this aspect. Melancholy, it will be argued, disrupts the characters’ normal flow of temporality, trapping them in the melancholic ‘absolute present’. However, this triggers new mechanisms for the formation of the characters’ identities and the composition of the novel. As these mechanisms are inscribed in the spatial dimension, space becomes an additional device, participating in the configuration of time in the novel and supporting composition where the structuring function of emplotment is weakened.

In 1992, Ricœur delivered his lecture, "Suffering is Not Pain," at a psychiatry colloquium, addressing clinicians eager to explore this profound human experience, which is notably absent from the traditional psychiatric corpus. Ricœur examined the semiology of suffering through three moments: the specific relationship between oneself and the other, the characterization of a diminution in the power to act, and, finally, a hermeneutic reflection on suffering as an enigma that has something to teach—both at the level of self-reflection on one’s own existence and in the context of relationships with others. It thus appears that suffering can open the way to a hermeneutic of the symbols of human existence, whose meaningful manifestations can also be clinical. However, this text does not belong to Ricœur’s systematic work. To understand its significance this annotated translation accompanied by its explanatory introduction, allows for a detailed reading that considers the intertextual references and the meanings implied by Ricœur’s expressions. By integrating clinical and philosophical language, this translation acknowledges the importance of multi- and interdisciplinary approaches to the study of suffering.

When examining the relationship of Ricoeur’s philosophy to the field of ontology and metaphysics, a text entitled “Discourse, metaphysics and the hermeneutics of the self” may attract attention as it provides useful and meaningful insights. This text is a reworking of a better-known text, “De la métaphysique à la morale” (1993), but remains different by focusing on analyses relating to an ontology and metaphysics of human action and agency, and considers the speculative structure of a hermeneutics of the self constituted since Oneself as Another (1990). Originating from a conference held at the Universidade de Santiago de Compostela (Spain) in 1993 and 1995, this text was first published in 1998 in the proceedings of that conference; the present version aims at making it accessible again and improving its editorial form.

Quand on examine le rapport de la philosophie ricoeurienne au champ de l’ontologie et de la métaphysique, un texte intitulé « Discours, métaphysique, et herméneutique du soi » peut retenir l’attention et apporter des éclairages utiles et significatifs. Ce texte est une refondation d’un autre texte, mieux connu : « De la métaphysique à la morale » (1993) ; mais il s’en différencie en se concentrant sur les analyses relatives à une ontologie et une métaphysique de l’agir humain et en considérant la structure spéculative d’une herméneutique du soi constituée depuis Soi-même comme un autre (1990). Issu d’un colloque qui s’est déroulé à l’Universidade de Santiago de Compostela (Espagne) en 1993 et 1995, ce texte a d’abord été publié en 1998 dans les actes de ce colloque ; il est réédité afin de le rendre de nouveau accessible et de le remettre en forme.

This article explores the application of Paul Ricœur’s model of suffering to negative experiences (termed here “para-suffering”), such as a hint of disappointment or a slight envy, which are not named suffering in everyday language, since the term is reserved for worse experiences. The analysis of a para-suffering example shows that a para-suffering experience can unfold within several of Ricœur’s figures of suffering. The implications of what should be regarded, at the very least, as significant commonalities between para-suffering and suffering are then examined: caution is necessary in using Ricœur’s definition of suffering, suffering benefits from being analyzed in comparison with para-suffering, and para-suffering deserves greater philosophical attention. Although it is neither physical pain nor suffering, it remains a crucial part of human negative experiences.

Cet article reformule et approfondit la distinction de Ricœur entre douleur et souffrance dans les termes de la philosophie de l’esprit contemporaine pour qu’elle puisse ultérieurement y être discutée dans le débat existant sur la douleur. Douleur et souffrance sont distinguées, par leurs dimensions évaluatives respectives, donc en termes d’intentionnalité, ainsi que par leurs fonctions, à partir de la façon dont Ricœur caractérise les effets propres de la souffrance sur l’activité mentale et la conduite. Notre lecture suggère que la douleur évalue le caractère dommageable d’un état corporel ou d’une situation, tandis que la souffrance évalue le caractère à première vue injustifiable du mal subi. La première a une fonction pratique, nous motiver à nous préserver de ce qui nous porte atteinte, tandis que la seconde a une fonction épistémique, nous motiver à nous interroger sur l’imputation morale du mal subi et sur les raisons qui pourraient le justifier.

In this contribution, I focus on three key questions that arise when engaging with Ricœur’s lecture, “Suffering is Not Pain.” The first is the methodological issue concerning the philosopher’s role, particularly in taxonomizing. I will examine mental taxonomy, as well as taxonomy more broadly, before turning to pain and suffering more specifically. I then move to Ricœur’s characterization and contrast of suffering and pain throughout the lecture. Following this, I expand on Ricœur’s definition of suffering as a diminution of the power to act by incorporating my own account of suffering as a significant disruption to agency. I explore how this expanded view can contribute to a deeper investigation of Ricœur’s agentive hypothesis of suffering within each of his three identified “moments” of suffering, thus enhancing our understanding of the specific agentive challenge that suffering represents.

Desde 1990, la eclosión de las políticas de la memoria ha causado un agudo conflicto entre saber historiográfico y deber de memoria. Se trata de un conflicto que Greimas recoge en Du sens II como la polaridad entre verdad y certeza, “dos formas irreductibles de semiosis cuya coexistencia es difícil e ineluctable”. En el primer caso, una actividad científica, la historiografía, busca la verdad como corrección racional de la memoria. En el segundo, los ciudadanos quieren discursos basados en testimonios con significación presente. El análisis por Greimas del contrato de veredicción y de los discursos cognitivos permitió abordar estas diferencias y las dudosas certezas a que conducen. Dudosas porque las marcas de veredicción fiduciaria del discurso memorial no pueden reemplazar la veredicción lógica con que se presenta la verdad de la historiografía, pero esta a su vez resulta problemática. Du sens II coincidió con el inicio en Ricoeur de una larga reflexión sobre la narrativa histórica, que culmina con La Mémoire, l'histoire, l'oubli, de fuerte componente semiótico. Mostraremos la pertinencia de Du sens II para examinar el conflicto entre historia y memoria, tendiendo así un puente entre semiótica y hermenéutica. Constatamos que Greimas y Ricoeur convergen en la irreductibilidad y posible complementariedad de los polos historia-verdad y memoria-certeza.

Beginning with images of rampant destruction and violence in our day, Paul Ricœur’s reflections on the political paradox and his “little ethics” (contained in Oneself as Another) are responses to peace and understanding. Ricœur is concerned with questions not only of narrative and embodiment, but also of violence. In situating his theory of personal identity as well as narrative in a country’s identity, is there a role for overcoming violence in understanding oneself through one’s nationality? How might the question of personal and national identity help us understand ethics and politics as mirroring one another, even in cases of religious peace-building?

With its emphasis on action and new possibilities opened by imagination, Paul Ricœur’s narrative theory offers insights to understanding each other in a world of polarized views. His theory is helpful in describing the potential that narrating has in shaping and reshaping the course of action and the possibility for peace. Taking narrative as leading towards peace and understanding makes us attentive to listening to the narratives and those that narrate. While confronting the narrative, one is invited in the world of that text (or that speech). This is possible through imagination. Narrative reveals other points of views than our own. Often it increases empathy and opportunities for reconciliation.

Paul Ricœur considered the theme of non-peace in self-affirmation to have such existential and phenomenological bearing that he devoted his intellectual capacity to explore the self that is never immediately present to oneself or at immediate peace with oneself. Not all reasons for such originating non-peace are well observed in Ricœur scholarship. This article proposes that Ricœur approaches the self by means of occupied spatiality or under the notion of “having” the self. The argument is made that self-affirmation is reliant on objectification that, subsequently, results in the self “having” or possessing itself as an object. Such necessary structure for the process of self-affirmation leads the self to grasp a notion of itself as an expropriated appropriator; this achievement leaves the self in a perpetuated state of non-peace. Here the analysis—complementary to those already presented in Ricœur scholarship—approaches religious question-setting. Making a reference to Augustine the article accords with his personal assessment considering his “unfinished state” of needing to wait and hope for “that utter peace” when the problems of human existence do not disturb him any more.

The question about time, triggered by the lockdown period, is still relevant today. Time still doesn't seem to be enough, or it never seems to pass. What «sickens» our experience of time and what can «restore» it? In this paper, first of all, we intend to bring to mind the experience people lived during the pandemic, through some novels that tried to express the distressfulness and hope of those months. We will then turn to the philosophical reflection, in order to verify whether the questions felt during the Covid-19 lockdown were contingent, or whether they constitutively belong to the heart of the human being. Therefore, we will ask ourselves how Christian faith answers these questions, by examining the contributions of some of the greatest 18th century theologians (Barth, von Balthasar and Cullmann). We will finally dwell on some pages of the New Testament, to understand how we can access the fullness of time. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía (0034-8244) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Philósophos is the property of Revista Philosophos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Melancholy and the Spatio-temporal Aspect of Identity in Le pion sur Melancholy and the Spatio-temporal Aspect of Identity in Le pion sur of doubt enshrouding human subjectivity during the postmodern period, the question of the subject is back on the table. However, the return of the subject is not unproblematic. The subject today carries the traces of its earlier problematisation. Much less disengaged and much more contextual, the subject needs a revalidation that would avoid modernist dogmatism and postmodernist nihilism. The narrative mode of understanding is seen as having the potential to open up a middle way between the totalising exclusions of modernity and the nihilism of postmodernity. However, some voices have pointed to the totalising tendencies of narrative theories, which place too much emphasis on integration and synthesis. These tendencies, it is believed, can be neutralised by theories that focus on the dialogical nature of the subject. This article offers a reading of the novel The Pawn on the Chessboard (Le pion sur l'échiquier), (1934) by Irène Némirovsky, as such, as the book offers a balanced model of the configuration of subjectivity by combining elements of the narrative configuration with dialogical ones. Némirovsky's prose combines classical narrative with clear structure and linearity and an aesthetic marked by incompleteness, fragmentation and a tendency to avoid the strict limits of plot. Some of her stories are incomplete, uncertain, their endings false or non-endings, leaving the characters exactly where they have always been or leading to the dissolution of the characters' identities. Paul Ricoeur's theory of narrative identity, which focuses on unity and synthesis as the necessary prerequisite for the emergence of the sense of selfhood, and the concept of dialogical self developed by Mikhail Bakhtin, which favours incompleteness and openness, will be used to analyse the process of identity formation of the characters in The Pawn. The emphasis will be placed, in particular, on the spatio-temporal aspect of identity constitution of the characters, and on the effect of melancholy on this aspect. Melancholy, it will be argued, disrupts the characters' normal flow of temporality, trapping them in the melancholic 'absolute present'. However, this triggers new mechanisms for the formation of the characters' identities and the composition of the novel. As these mechanisms are inscribed in the spatial dimension, space becomes an additional device, participating in the configuration of time in the novel and supporting composition where the structuring function of emplotment is weakened. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Il percorso fenomenologico, ermeneutico e antropologico del filosofo francese Paul Ricoeur può costituire un valido punto di riferimento per ricostruire i presupposti filosofici della giustizia riparativa. L'attenzione alla vittima, alla relazione tra vittima e reo e la necessità di una presa di distanza dall'evento criminoso sia per il colpevole che per la vittima sono al centro della sua riflessione e sono validi termini di riferimento della pratica riparativa. Partendo dal rapporto tra amore e giustizia, Ricoeur riconosce alla giustizia la capacità di riparare le relazioni ferite e di contribuire efficacemente alla vita sociale quando è in grado di attuare il suo ideale originario, offrendo al reo la possibilità di pensarsi e farsi riconoscere anche per altro e oltre il crimine commesso. [ABSTRACT FROM AUTHOR]

The philosophy of language is a field that covers all kinds of philosophical reflections on language since Antiquity. In addition to the philosophy of language, there is a much newer branch of philosophy called "philosophy of linguistics." Just like the philosophy of history, philosophy of biology, etc., the philosophy of linguistics focuses on the structure of linguistics by taking a specific science as its subject. It presents meta-theoretical information by trying to explain the underlying foundations of linguistic theories. In the first part of this article, we review the noteworthy theoretical attempts to ground the philosophy of linguistics. In the second part of the article, we briefly describe Ricoeur's and Itkonen's attempts at the philosophy of linguistics in response to the question of "how does the philosophy of linguistics work in practice?" Thus, we have tried to provide two concrete examples for the philosophy of linguistics: the first one concerning the 20th century, and the second, the 21th century. We found that both of them -- albeit for different reasons -- showed a consensus in putting Saussure, the founding father of linguistics, in the firing line. Whether the emergence of the philosophy of linguistics damaged the legitimacy of the traditional philosophy of language is discussed in the concluding section of our article. [ABSTRACT FROM AUTHOR]

An increasing number of strategies for dealing with value conflicts in public management have been presented. These include Cycling, Firewalling, Casuistry, Incrementalism, and so on. A closer look reveals an apparent contradiction. The strategies are presented as forms of practical rationality to go beyond instrumentalist approaches and find answers in the common interest, but at the same time they are presented as instrumental rational strategies to deal with blockades for particular interests. This paper uses Paul Ricoeur's analyses of compromise and of political paradox to overcome this puzzling contradiction and to distinguish more justifiable strategies of value conflict management from less justifiable strategies [ABSTRACT FROM AUTHOR]

Copyright of Felsefe ve Sosyal Bilimler Dergisi (FLSF) is the property of Felsefe ve Sosyal Bilimler Dergisi (FLSF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cet article propose une lecture de Temps et récit II de Paul Ricœur. Ce livre qui porte sur l’idée de configuration du temps dans le récit afin d’assurer la continuité entre la préfiguration du récit et sa refiguration, et qui cherche à comprendre la spécificité du récit de fiction par rapport au récit historique, est un discours à trois dimensions : philosophie, théories du récit et œuvres majeures de la littérature. Il pose un certain nombre de problèmes théoriques qui seront envisagés ici dans leur rapport au champ théorico-littéraire au cours d’une réflexion critique nourrie par la lecture du roman Mrs Dalloway de Virginia Woolf.

A pesar de que Paul Ricoeur no ha escrito una obra sobre Spinoza, muchos autores han señalado la relevancia del pensamiento del filósofo holandés, y sobre todo de su Ética, en la obra de aquel. Este trabajo busca evidenciar la importancia de la noción spinoziana de conatus en la propuesta hermenéutica y ontológica del filósofo francés, analizando de modo específico un importante nodo conceptual del último estudio de Sí mismo como otro. El análisis tendrá particularmente en cuenta los pasajes de la obra de Spinoza que cita, buscando ampliar su comprensión en el contexto en que se encuentran, para ver si, de esta manera, se puede confirmar la mencionada relevancia de la filosofía de Spinoza en la filosofía de Ricoeur.

W artykule zostają porównane pojęcia gry i prawdy w koncepcji Hansa- -Georga Gadamera oraz pojęcia referencji i metafory u Paula Ricoeura. Najpierw autor skupia się na Gadamerze, który przedstawia istnienie dzieła sztuki jako grę. Następnie analizuje, w jaki sposób dzieła literackie mogą służyć za nośniki prawdy i czym ta prawda w kontekście dzieła literackiego jest. Po zakończeniu opisu koncepcji Gadamera autor przechodzi do analizy wybranych wątków z teorii hermeneutycznej Ricoeura. Punktem wyjścia jest zagadnienie różnych rodzajów referencji w tekstach. W powiązaniu z referencją poetycką autor opisuje charakterystyczną cechę tekstów poetyckich – metaforę. Kończąca artykuł część porównawcza ma na celu ukazanie relacji między tymi pojęciami w kontekście hermeneutyki obu filozofów.

Artykuł ma na celu ukazanie podobieństw i różnic między poglądami Hansa-Georga Gadamera i Paula Ricoeura w kwestii języka. Pierwszą płaszczyzną, na której obaj filozofowie zostają porównani, jest ich filozoficzny punkt wyjścia – u Gadamera jest nim próba przezwyciężenia instrumentalnej wizji języka, natomiast u Ricoeura dochodzi do próby przezwyciężenia pewnych ograniczeń strukturalizmu. Druga płaszczyzna analizowanego zagadnienia dotyczy kwestii stosunku języka do świata (Gadamer), określanego również jako referencja (Ricoeur). Na koniec zestawione ze sobą zostają poglądy obu filozofów na dialogiczność języka, tj. na fakt, że intencją niektórych z wypowiedzi jest bycie zrozumianym przez inną osobę.

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.

The philosophy of language is a field that covers all kinds of philosophical reflections on language since Antiquity. In addition to the philosophy of language, there is a much newer branch of philosophy called “philosophy of linguistics.” Just like the philosophy of history, philosophy of biology, etc., the philosophy of linguistics focuses on the structure of linguistics by taking a specific science as its subject. It presents meta-theoretical information by trying to explain the underlying foundations of linguistic theories. In the first part of this article, we review the noteworthy theoretical attempts to ground the philosophy of linguistics. In the second part of the article, we briefly describe Ricoeur’s and Itkonen’s attempts at the philosophy of linguistics in response to the question of “how does the philosophy of linguistics work in practice?” Thus, we have tried to provide two concrete examples for the philosophy of linguistics: the first one concerning the 20th century, and the second, the 21th century. We found that both of them – albeit for different reasons – showed a consensus in putting Saussure, the founding father of linguistics, in the firing line. Whether the emergence of the philosophy of linguistics damaged the legitimacy of the traditional philosophy of language is discussed in the concluding section of our article.

This text argues that psychoanalytic philosophy is a valuable tool for the Philosophy of Sport. To situate it within the philosophical tradition, I place Freud's ideas as an heir to the Philosophy of Impulse of Schopenhauer and Nietzsche. Then, I explain how psychoanalytic philosophy can be understood as a form of hermeneutics, which aligns well with the interests of the field. I also recognise the importance of questioning whether we can consider sports and their events as analysable psychoanalytic facts. To this purpose, I use Paul Ricoeur's methodological approach, which proposes to analyse collective and common phenomena hermeneutically as psychoanalytic facts. I demonstrate the consistency of this method and adapt it to the Philosophy of Sport. The method involves a triangular operation that analyses psychoanalytic facts by articulating their relationships of meaning (narratives, manifest content, memories and objects), their relationships of force (resistances, neurotic repetitions, symptoms, latent contents and transfers), and psychoanalytic theory. As an example, I apply this method to conduct a micro-psychoanalytic analysis of Brazil's defeat to Germany in the 2014 FIFA World Cup, which the Brazilian coach referred to as a 'blanked out' moment. I observe that the destiny of drives, which Freud understood as the tendency of unconscious material to return to consciousness in the form of commitments to objects and symptoms, is prominent in sports reality. This may encourage us to see the potential of promising interpretations grounded in the Psychoanalytic Philosophy of Sport. [ABSTRACT FROM AUTHOR]

This article engages the considerations of imagination in Kierkegaard and Ricoeur to argue for a moral dimension of the imagination and its objects. Imaginary objects are taken to be mental representations in images and narratives of people or courses of action that are not real in the sense that they are not actual, or have not yet happened. Three claims are made in the article. First, by drawing on the category of possibility, a conceptual distinction is established between imagination and fantasy, (1) I claim that imagination has a moral dimension because it is engaged in considering real-life possibilities. Second, (2) drawing on Kierkegaard and Ricoeur, it is argued that mental representations of selfhood in imagination have a moral dimension because they essentially allow people to understand the development of agency in human selfhood by means of representations of would-be selves and narrative figurations of the self. Third, (3) mental representations of human selves have a moral dimension because they form important points of reference for moral orientations in the field of human praxis (moral pointers). [ABSTRACT FROM AUTHOR]

Several conferences on the theme of revelation have been organized in French-speaking countries over the last half-century. The first, in 1977, brought together authors such as Ricoeur and Lévinas. The most recent, in 2016 and 2021, included papers by Falque and Marion. This article, which focuses on Falque, highlights the developments in phenomenology on the question of revelation. [ABSTRACT FROM AUTHOR]

Based on some research work by the French theologian Emmanuel Falque, his theological hermeneutics is analyzed and described in a Catholic key, marked by a review of the concepts of body and voice applied to the biblical text. It is an update of the Christian message through prior philosophical reflection, with a clear phenomenological and existential orientation, and through the final theological decision anchored in the foundations of Catholicism. We verify, finally, that in the catholic hermeneutics proposed by the author there underlies a theological anthropology based on corporeity with roots in tradition and the ecclesiastical magisterium. [ABSTRACT FROM AUTHOR]

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Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)