Search

Le Quichotte de Cervantès occupe une place singulière dans l’histoire de la traduction littéraire en langue française, au moins parce qu’il a fait l’objet d’incessantes retraductions. Mais l’ouvrage retient l’attention parce que la traduction y est thématisée pour elle-même en deux endroits. Cervantès, en jouant avec les codes du roman de chevalerie, pose le cadre général d’une réflexion théorique sur la traduction dont on cherchera ici à souligner les principales tensions constitutives. En intériorisant ses propres origines fictives et traductives, dans un intermède à cheval entre les chapitres viii et ix, le Quichotte évoque à la fois l’idée d’une traduction impossible, mais aussi celle de la traduction comme une modalité particulière de lecture où s’origine la littérature moderne comme quasi-monde (Ricœur) propice aux échanges textuels. Il s’agira finalement de montrer que, ce faisant, Cervantès fait signe à la fois vers le structuralisme et la tradition herméneutique, et leur articulation problématique.

In the context of the present experiment in philosophy of psychotherapy, psychotherapeutic practice is interpreted across modalities as a healing art related to text. This attempt at a general functional paradigm, which is intended as an offer for discussion, is based on the premise that the psychotherapeutic subject is «subjective experience», which is articulated in both verbal and non-verbal «text», which in turn needs to be understood. Before doing so, however, it is necessary to outline the philosophical discourse context, which for over 100 years has revolved around the contentious question of what kind of research psychotherapy represents: science or humanities? After all, the text hermeneutical reading of psychotherapy can only be coherently understood against this background, as it is embedded in this discussion. [ABSTRACT FROM AUTHOR]

In his commentary on the Qurʾān, Faḫr al-Dīn al-Rāzī makes use of various traditional and rational sciences, among them legal theory (uṣūl al-fiqh). This science plays a primary role within his exegetical device, since he draws from it many notions and arguments that allow him to propose new interpretations or to refute the opinions issued by his predecessors. The present paper aims to study the contribution of legal theory to al-Rāzī's exegesis. Our purpose is to show how this author uses the hermeneutical rules borrowed from the science of uṣūl al-fiqh and the benefits he derives from them, especially in the debates opposing him to other commentators of the Qurʾān. [ABSTRACT FROM AUTHOR]

Copyright of XVIIe Siècle is the property of Presses Universitaires de France 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.)

Abstract : Le christianisme fait partie de la galaxie des religions qui accordent une place centrale aux notions de salut et de Rédemption, envisagées dans une optique universelle et historique. «Le salut» est un phénomène herméneutique pour autant que son interprétation exige de remonter aux textes fondateurs de chaque religion particulière. Une sotériologie herméneutique ouvre la voie à un dialogue interreligieux fécond, qui fait appel aux données de l’histoire de la religion tout comme à la réflexion philosophique et théologique.

Cet article prend comme point de départ de sa réflexion les défis de l’éducation dans un « univers problématique », tel qu’il est analysé par Ricœur dans un entretien accordé à Anita Hocquard en 1985. Le caractère éminemment conflictuel de la tâche éducative nous amène à discuter les notions de traditionalité, de traditions et de tradition. Il s’agit, ainsi, de réfléchir autour de la lutte pour la reconnaissance, la légitimité et l’autorité des différentes traditions dans un contexte culturel où l’héritage colonialiste s’est imposé comme le modèle qui délégitime les traditions plurielles qui coexistaient et rivalisaient avec cet héritage. Enfin, nous émettons l’hypothèse que la littérature représente une manière alternative de revitaliser ces héritages silencieux, sur la base d’une brève analyse du roman L’histoire de Poncia, de l’écrivaine brésilienne Conceição Evaristo.

Copyright of Orientation Scolaire et Professionnelle (OSP) is the property of Institut National d'Etude du Travail et d'Orientation Professionnelle 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 Journal of the Canadian Association for Curriculum Studies is the property of Journal of the Canadian Association for Curriculum Studies 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 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.)

L’expression de « greffe de l’herméneutique sur la phénoménologie » utilisée par Ricœur a souvent été reprise pour caractériser la phénoménologie herméneutique ricœurienne ou aborder ces champs de la phénoménologie et de l’herméneutique à partir de l’exemple ricœurien. Or, on peut penser que cette expression a été mal comprise et, partant, a pu conduire à divers malentendus concernant l’approche ricœurienne dans son rapport à la phénoménologie et l’herméneutique. Si le terme de greffe induit et renvoie à une différenciation de deux méthodes et domaines, au sens d’une méthode et d’un domaine qui s’ajouteraient et complèteraient une autre méthode et un autre domaine, c’est moins la différence entre phénoménologie et herméneutique qui est engagée que celle entre une origine phénoménologique de l’herméneutique ricœurienne et le projet d’une anthropologie philosophique. Il est caractéristique que cette visée ne soit pas prise en compte par des critiques se réclamant d’un ancrage et d’une expertise soit en phénoménologie soit en herméneutique, révélant alors certaines limitations dans une approche de la philosophie ricœurienne.

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.

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.

The diverging approaches that are nowadays united under the name “phenomenology” might make us think that this movement is mostly and maybe only unified by the reference to a shared tradition of certain texts. But if this is so, is the interpretation of texts not an alienation of the very object of phenomenology, a phenomenology that started out as the search for the “things themselves”? The article argues for the idea that the interpretation of texts belongs to the very core of phenomenology as such, to a phenomenology that truly fulfills its critical ambition. [ABSTRACT FROM AUTHOR]

Instead of the “return to the things themselves” advocated by Husserl, French phenomenology today oscillates, in a philosophical landscape overdetermined by the question of “realism”, between a “traumatological” description of the event and an infinite hermeneutic intended to make it “resilient”. The present study attempts to understand, in a critical way, such a state of affairs, by bringing it back to what appears retrospectively, in Husserl himself but, ultimately, in the whole of transcendental philosophy, as a presupposition or even a dogma that requires to be analysed as such: that of an powerlessness of the appearing. [ABSTRACT FROM AUTHOR]

Copyright of Akofena is the property of Universite Felix Houphouet Boigny 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 Enfances, Familles, Generations is the property of Enfances, Familles, Generations 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.)

This project explores what dreams might reveal about the collective psyche's response to the COVID‐19 pandemic in its first year, before the development of vaccines. A brief survey, distributed to Jungian colleagues and organizations, and to various social media sites, invited people to submit online a dream related to the COVID‐19 pandemic. Four hundred and thirty‐six dreams were submitted. Forty additional Russian dreams were collected and submitted by Russian colleagues. Using qualitative research methods based on phenomenological hermeneutics, the researchers categorized and counted the range of COVID imagery. In addition, the researchers describe a range of psychic responses to the pandemic, including horror, grief, sickness, social discord, and violence, but also images of healing and transformation, increased sense of community, and spiritual renewal. Several healing nightmares are presented. Healing alchemical and anima/animus imagery is described. Twelve dreams are introduced and presented. It is concluded that the collective psyche, rooted in the Self, is a healing resource for social and cultural trauma. This project supports Beradt's (1968) inspirational study of dreaming in Nazi Germany, as well as recent studies of COVID‐related dreams and recent publications on the social nature of dreaming. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

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

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

In this reflection, I offer some thoughts on my introduction to Dionne Brand's Map to the Door of No Return, and invite the reader to consider the text as a guide for an archipelagic reading practice, offering signposts for reading other works of poetry from the Caribbean in particular, and threading these pieces together in a manner that is 'symphonic.' In this symphonic arrangement, I offer examples of the texts that MTTDNR taught me to read--including Derek Walcott, Sylvia Wynter, Kamau Brathwaite, and others--and underscore the call and response between MTTDNR and these texts. Ultimately, Brand's work has allowed my own participation in this call and response due to its role as the connective tissue in my own reading practice. [ABSTRACT FROM AUTHOR]

Hassan Hanafi, (1935-2021), graduated in 1956 from Cairo University and in October of the same year he started his doctoral studies at the Sorbonne in Paris. This was the beginning of his lifelong project on 'Heritage and Renewal' aiming at renewing Islam by means of reworking its legacy. This article analyses the milestones of his project, represented by an prolific intellectual production, and organized in a triangular form. The base of the triangle is the science of Koranic exegesis, and the two sides are the analysis of the Ancient Muslim heritage and that of the Western impact. [ABSTRACT FROM AUTHOR]

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.)

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.)

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.)

This article analyzes to what extent Darwin created a hermeneutics and how this hermeneutics guided Freud's epistemological position. For this purpose, it first moves away from a certain widespread conception, even among biologists, according to which Darwinism could be reduced to the idea of natural selection. Since most readers of psychoanalysis and psychopathology ignore this type of discussion, the article seeks to give special attention to it. Then, it shows how Freud inserts his contribution to science following that of Darwin. Both revealed -- each in his own way and with different purposes -- that a materialistic investigation of the psyche based on a naturalistic hermeneutic is possible. Finally, it resumes the critiques made by the philosophy of psychoanalysis to Habermas and Ricoeur's interpretations to highlight, with the help of aspects emphasized by Lacan, how the theoretical and clinical positions linked to such interpretations differ from Freud's proposals. [ABSTRACT FROM AUTHOR]

Dans sa réflexion herméneutique, Thomas d’Aquin énonce la théorie des quatre sens mais il ne lui accorde pas un rôle majeur. Il utilise plutôt l’opposition augustinienne entre res et voces et envisage la lettre dans toutes ses dimensions, y intégrant l’analyse théologique. Dans sa pratique exégétique, l’allégorie est très peu présente, voire totalement absente de certains commentaires.

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.)

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.)

Le numérique introduit un régime documentaire inédit, alliant présentisme du support et arbitraire du contenu. Toujours renouvelé pour rester accessible, le support n’est plus le gage de l’origine du document. De même, non seulement son encodage est arbitraire puisque seulement manipulatoire, mais il est en permanence renouvelé pour rester en phase avec les systèmes techniques du moment. Cette mutabilité principielle du numérique permet de modifier librement et sans trace les contenus, compromettant tant son authenticité, son aura et finalement sa fiabilité. Mais le numérique n’est pas un simple code, il est ancré via des formats et des applications dans des pratiques effectives et inscrit dans un système technique. Ces ancrages et inscriptions permettent d’aborder, par de nouveaux moyens, les documents numériques dans l’authenticité qui les caractérise, l’aura qu’ils manifestent, la vérité qu’ils peuvent véhiculer.

The article deals with Paul Ricoeur's concept of the text and its linguistic, epistemological, and argumentative foundations, and aims to transcend the opinion of some Arab critics who describe his philosophy of subjective interpretation, ignoring his efforts in establishing epistemology of the texts and his argument, and thus his clear awareness of the objective aspect of its construction and interpretation. As for the argument, it appears in Ricoeur's research on the language and rhetoric of the text, its connection to the controversy and the interactive aspect of people's life. This indicates Ricoeur's interest in establishing the discourse objectively. [ABSTRACT FROM AUTHOR]

This paper analyses the contributions of phenomenological psychopathology for the critical consideration of the phenomena of attention and inattention in the contemporary social and historical context. To achieve that goal, we analyzed the naturalist matrix of conception of attention and its dysfunction and situated phenomenological psychopathology. We present critical guidelines regarding the naturalistic conception of executive functions and their correlation with attentional processes and question descriptions of the inattentive subject's experience. We further analyzed the social normativity of the attentive experience and its intersubjective and contextual criteria. Finally, we propose a hermeneutical approach regarding contemporary attention regime, which highlights the link between the experience of attentive failure and the demands of a world that has become increasingly faster and filled with stimuli. [ABSTRACT FROM AUTHOR]

Due to the expansion of social media and the growing credibility gap of academic institutions, new forms of authority have emerged. In the liberalized language market, each individual tries to build his/her own credibility and personal authority. One of the rhetoric tools for this project is the removal of an interlocutor’s verbal authority. With this new rhetoric device, the speaker accuses his/her interlocutor of not being the author of one’s own speech, of one’s own thought. Relieving someone of one’s personal verbal authority is a new form of violence in verbal interactions, a way to forcibly silence other speakers. [ABSTRACT FROM AUTHOR]

Copyright of Percées is the property of Societe Quebecoise d'Etudes Theatrales (SQET) 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.)

This text confronts education to politics with the revelation of environmental issues from the point of view of the political philosophy of education. First, we lay the groundwork for what an epistemology of political education in democracy might be and what the latter then allows in terms of intellectual work (1). Then we try to see how this model can help us thinking of human autonomy in front of environmental issues (2). Then arises the question of the most appropriate places to think about political education in face of these issues. Here the fields of experience, informal education and individual relation to contemporary cultural productions appear as privileged. A brief illustrative study of the approach and work of the Canadian music group Les Cowboys fringants (3) shows how this type of informal educator can play an important role to provide resources and porpositions of influence for human autonomy in dealing with environmental issues within the democratic political framework. [ABSTRACT FROM AUTHOR]

Contemporary anthropology has experienced an ontological turn and therefore a reconfiguration of many of its concepts. Yet the authors show that because ontology keeps thinking otherness as a category, the limits of alterity cannot be extended as far as they should. Through the phenomenology of Jean-Luc Marion, it is possible to think otherness and its counter-intentionality not as a type of phenomenon, always already limited because of its constitution by a transcendental subject, but as a possible interpretation of any phenomenon, as long as the subject accepts its givenness. Thus, otherness does not have to be described but declared. [ABSTRACT FROM AUTHOR]

Copyright of French Language & Translation Research is the property of Ferdowsi University of Mashhad Press 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.)

Les textes offrent la possibilité de manipulations calcultoires via leur matérialité sémiotique : les symboles informatiques codant les caractères permettent la mobilisation d’algorithmes et outils informatiques. Cependant, ces traitements butent sur ce que nous appelons la duplicité du sémiotique, selon laquelle les symboles informatiques ne sont pas des signes dans la mesure où les premiers ne signifient rien contrairement aux seconds : les calculs sont effectués indépendamment de l’interprétation des signes textuels. Manipulation computationnelle et interprétation herméneutique sont donc hétérogènes et distincts, la première ne peut qu’approximer et simuler la seconde. Cet écart procède de la nature du sens et de ce qui manque aux machines pour y accéder. Cet article considère les différents types de complexité, analytique, synthétique et herméneutique pour voir dans la dernière ce qui résiste à réduction calculatoire. Ce constat est approfondi en revenant à la constitution phénoménologique du sens et ce qui fait que le sens d’un texte n’est accessible qu’à une entité ayant la notion d’un environnement qui l’excède et d’un ailleurs qui lui manque. Cet écart irréductible ne disqualifie pas l’intérêt des traitements algorithmiques : ils permettent bien au contraire de s’émanciper des contraintes du sens. Mais les résultats doivent être finalement repris et réassumés dans une entreprise herméneutique, pour transformer les données résultats en textes à comprendre.

L’herméneutique du numérique, conçue comme méthode d’interprétation de textes, demande de revenir sur ce qu’« interpréter » veut dire. En particulier, nous allons nous interroger sur les processus d'interprétation et d'objectivation des données textuelles. Du point de vue herméneutique, nous pouvons identifier deux médiations nécessaires pour passer des textes au sens : une première médiation concernant l’inscription des traces numériques calculables, ce qui suppose une manipulation asémantique ; une deuxième médiation concernant la transcription des traces numériques interprétables, ce qui suppose une manipulation sémantique. Dans les pages qui suivent, nous allons explorer ces deux processus de médiation.

Le présent texte porte sur l’installation immersive L’infini, présentée en 2021 à Montréal. Dans un premier temps, l’auteur analyse les enjeux esthétiques et les dispositifs de ce spectacle selon une perspective intermédiale afin de saisir sa portée dramaturgique qui se déploie avec le numérique. Dans un deuxième temps, l’auteur revient sur la conception d’« expérience esthétique » de Hans-Georg Gadamer, articulée dans son ouvrage Vérité et méthode (2018 [1960]). L’hypothèse de travail est que l’application de la théorisation de Gadamer au spectacle L’infini fraye la voie à une herméneutique technologique et permet une meilleure compréhension du régime spectaculaire dans ce spectacle qui se tourne vers le numérique.

Tout au long de cet article, j’esquisse en première instance les contours d’un appareil conceptuel afin de définir les termes dans lesquelles je situe mon travail, et je montre ensuite par le biais de l’exemple d’Invocation à quel point la prise en compte du genre mélodique dans une optique littéraire s’avère fructueuse. L’analyse de cet exemple est à son tour divisée en deux parties : une première où il est question de situer la mélodie dans son contexte de production, et une deuxième où l’on se tourne effectivement vers le morceau et ses caractéristiques particulières. En proposant un appareil conceptuel pour concevoir littérairement la mélodie française, je m’appuie sur trois pôles théoriques de références, dont la provenance est hétérogène, à savoir : la théorie de la réception ; la notion de « fenêtre herméneutique », telle que la présente Lawrence Kramer ; et la notion de « réseau des textes possibles », telle qu’en parle Michel Charles. Ensuite, je présente un exemple isolé pour montrer le potentiel d’une conception littéraire de la mélodie française comme témoignage de la réception par les compositeurs des textes poétiques qu’ils choisissent pour leurs morceaux.

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.)

Copyright of Aequitas: Journal of Human Development, Disability & Social Change / Revue de Développement Humain, Handicap et Changement Social is the property of Reseau international sur le Processus de production du handicap, RIPPH 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.)

Ricœur’s meeting with Greimas was not an ephemeral event but a discussion that spanned more than thirty years. Anne Henault traces the different stages of what Ricœur called his “love fight” with Greimas, perfectly illustrated in the poem by René Char: “Loyal opponents.” The qualities of the philosopher emerges in dialogue, the concern to advance reasoning in a rigorous way but also the effort to give to the speaker “the chance of his best argument.” Anne Henault recounts the labeling of structuralism as an “enemy” and the conquest of a “friendship” as mutually demanding but based on genuine intellectual convergences.

What is the task – rather than the contribution – of philosophy with regards to language? In this article, we revisit Paul Ricœur’s answer to this question in his text “Philosophie et langage.” Ricœur sets forth as the task of philosophy the recovery of a triple linguistic mediation: from language to the world, from language to the subject, and from language to the human community. Starting from the concrete experience of speaking subjects, Ricœur opposes the systemic closure presupposed by the structuralistic view on language, which suspends the function of reference in the relation of meaning between two ideas. Provided with an enlarged conception of reference, one that includes the poetic function of language, the philosopher extricates from the notion of “the world of the text” the constitutive ontological dimension of language, since in its poetic function the latter reveals the multiple possibilities of our mode of existence. We point towards the connection between the reopening of that triple linguistic mediation and the call to an elaboration of a new ontology, one that Ricœur accomplishes through the notion of attestation.

In this article, I will analyze Paul Ricœur’s conception of the function of “figurability” in psychoanalysis, namely through his reading of the “psychoanalytic discovery” where language works at the pictorial level [langage figuré]. This reading provides another notion of the image for his hermeneutics insofar as Ricœur calls into question the submission of the image in relation to language. From this reading, I will argue that the connection between the “work of image,” in his reading of psychoanalysis, and the “work” of metaphor, in his theory of metaphor, leads to the expansion of the conception of metaphor insofar as it reveals a level of visualization where language does not control the image.

La manière de concevoir ce qu’est un texte relève d’une conception des sources du sens; cette conception découle d’une prise de position philosophique non seulement sur le langage, mais sur les pratiques discursives, celle de l’interprétation, comme celle de la traduction. À partir d’un exemple, emprunté à la Bible, et de la conception que Ricœur développe de ce qu’il entend par “texte,” on montrera à quelles impasses peuvent conduire des interprétations et, donc, des traductions qui refusent de situer les sources du sens dans les textes.

Copyright of Revue d'Ètudes Proustiennes is the property of Classiques Garnier 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.)