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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]

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]

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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.

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.

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]

Even though Paul Ricoeur did not write an entire work about Spinoza, many interpreters have pointed out the relevance of the thought of the Dutch philosopher—and specially of his Ethics—to Ricoeur’s oeuvre. This paper seeks to show the significance of Spinoza’s notion of conatus in the hermeneutical and ontological approach of the French philosopher. Specifically, it analyses an important conceptual node in the last Study of Oneself as Another. The analysis mainly considers those passages of Spinoza’s works that are quoted. It tries to expand the understanding of them considering the context in which they appear, in order to see if this allows to confirm the abovementioned relevance of Spinoza in Ricoeur’s philosophy. [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]

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]

Copyright of Kultura i Wychowanie is the property of Akademii Humanistyczno-Ekonomicznej 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.)

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. [ABSTRACT FROM AUTHOR]

Purpose: When a burn injured child is discharged from hospital to its home, the responsibility for the after-care treatment is transferred to the parent(s). A knowledge gap exists concerning how parents experience caring for a burn-injured child at home after discharge. The aim is to gain an in-depth understanding of parents' lived experience of living with and caring for their burn-injured child in a home setting. Methods: Twenty-four parents of burn-injured children treated at a Norwegian burn centre were interviewed 74 to 195 days after the burn accident (June 2017 to November 2018). A phenomenological hermeneutic approach was chosen, using a Ricoeur-inspired textual indepth analysis method. NVivo 12 Plus and COREQ were used. Results: Four themes emerged. The parents' experienced feelings had been embodied and would stay forever. They felt left alone to continue the medical treatment at home without having the necessary skills. The parents grieved over the lost past and feared the unknown future. They longed to meet or be contacted by staff members who knew them and their life situation. Conclusions: Healthcare professionals should see returning home as part of the course of illness and that right support during the hospital can prevent challenges after discharge. [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 In Ricoeur’s last works, we can find what he calls a poetics of love. Choosing the “dialectic” path of a comparison between love and justice, Ricoeur claims that justice lies in the rule of equivalence (give to each his own); the disorientation of love, instead, suspends the return, the equivalence, the exchange. Love does not say: “do ut des”, but rather (if we can transform the expression) it says “do ut dem”, to offer without expecting anything in return: this is what Ricoeur calls a “first gift”. However, it is an expectation that is always open to the possibility of a “surprise”: the surprise of a “second first gift” able to fulfill the gratuity of the original act of donation. This essay questions this possibility of “mutual gift”.

The study of imagination has always had a significant role in the study of art and aesthetics. And imagination plays a central role in Ricoeur's philosophical system; a subject that has received less attention. It was Ricoeur's goal to bring the productive aspect of imagination back to the main text of philosophy, by presenting a critical reading of the history of philosophy. By using Emanuel Kant's imagination analysis, Ricoeur revived the various dimensions of imagination in the field of perception, to achieve a comprehensive theory of productive imagination. This paper attempts to address the importance of painting as a work of art and its relevance to reality, by studying the path taken by Ricoeur to present a theory of productive imagination. In this regard, explaining the role of Iconic Augmentation, which is one of the latent characteristics of the productive aspect of imagination, better defines the action present in the image and the dialectical position of language and image. Ultimately, painting, as a fictional work that its idea's reference is not merely a representation, becomes more real as its imaginativeness increases. The result is a new approach to describe the nature of painting as a work of art.

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.

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.

Abstract 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.

Questo articolo si propone di interrogare il rapporto di Paul Ricoeur con la psicoanalisi, e in particolare il suo allontanamento da Freud. Il pensiero freudiano per Ricoeur rimarrebbe vittima di quella "cultura della colpa" che egli pretende di decostruire. Ricoeur si rivolge, da un certo punto in poi del suo itinerario filosofico, non più alla teoria ma all'esperienza psicoanalitica e alla relazione di transfert, soprattutto per quanto riguarda il lavoro del lutto e della melanconia. A partire da questo cambio di passo, muovendoci verso quella che il filosofo chiama "cultura della compassione", ci siamo proposti di interrogare altri stili analitici, in primo luogo quello di Sandor Ferenczi, chiedendo a noi stessi e a Ricoeur quale ruolo possano ricoprire le risorse affettive della bontà, della compassione e del riconoscimento reciproco all'interno di un trattamento analitico con pazienti vittime di traumi infantili.

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.

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.

Purpose When a burn injured child is discharged from hospital to its home, the responsibility for the after-care treatment is transferred to the parent(s). A knowledge gap exists concerning how parents experience caring for a burn-injured child at home after discharge. The aim is to gain an in-depth understanding of parents’ lived experience of living with and caring for their burn-injured child in a home setting. Methods Twenty-four parents of burn-injured children treated at a Norwegian burn centre were interviewed 74 to 195 days after the burn accident (June 2017 to November 2018). A phenomenological hermeneutic approach was chosen, using a Ricoeur-inspired textual in-depth analysis method. NVivo 12 Plus and COREQ were used. Results Four themes emerged. The parents’ experienced feelings had been embodied and would stay forever. They felt left alone to continue the medical treatment at home without having the necessary skills. The parents grieved over the lost past and feared the unknown future. They longed to meet or be contacted by staff members who knew them and their life situation. Conclusions Healthcare professionals should see returning home as part of the course of illness and that right support during the hospital can prevent challenges after discharge.

Several scholars have observed the constructive possibilities in approaching sport as cultural liturgy. In what follows, I turn to hermeneutic resources in Paul Ricoeur and Augustine to elucidate the means of sports' liturgical appropriation and the capacity of this appropriation to mediate values of ideological and religious significance. Drawing on Ricoeur's analysis of Aristotelian mimesis, I approach sport as embodied metaphor and so locate metaphor as a central problem in sport hermeneutics. Following Ricoeur, I address this problem primarily by way of the 'surplus of meaning' within metaphor and its reference, and the role of Wittgensteinian 'seeing-as' in metaphor's interpretation. Following Augustine, I observe the pivotal roles of desire and tradition within 'ways of seeing' and their outworkings in Augustine's liturgical interpretation of ancient spectacles. Translating these considerations into sport, I argue that sport's liturgical appropriation similarly proceeds through 'ways of seeing' or experiencing the embodied metaphor of sport, and that these ways are deeply informed by particular desires and cultural and ideological traditions. [ABSTRACT FROM AUTHOR]

This paper outlines various theoretical formulations of the Oedipus complex, as elaborated in selected writings of Sigmund Freud, Paul Ricoeur and Hans Loewald and considers how these can be used to provide psychoanalytic interpretations of the death of Jesus as understood in Christian theology. It is argued that Freud's interpretation of the death of Jesus fails to engage with the Trinitarian shape of the orthodox Christian narrative and as a result lacks resonance with believers. This paper therefore turns to the work of Hans Loewald in dialogue with Ricoeur and Freud, to provide a more contemporary alternative reading of the death of Jesus as presented in the Christian tradition. In providing oedipal readings of the crucifixion, this paper does not argue for or against the truth of the Christian narrative, but instead considers what psychological truths or wisdom can be found in the symbolism of the crucifixion. [ABSTRACT FROM AUTHOR]

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 Practice: The intervention was mainly experienced as helpful. Thus, healthcare settings treating CNCP should consider implementing NLFC in clinical practice with adjustments to meet the vulnerability of the CNCP population. [ABSTRACT FROM AUTHOR]

RESUMO A teoria da atestação em Ricoeur aponta para a necessidade da relação dialética entre o sujeito e a alteridade na reflexão ética. Entretanto, posicionamentos críticos a essa teoria argumentam que o uso do sujeito como ponto de partida dessa reflexão inviabiliza uma genuína percepção da alteridade. Ao considerar esse debate, o presente artigo objetiva analisar as implicações dessa dialética ricoeuriana para a construção ética, especialmente no entendimento da compaixão. O percurso metodológico de análise inclui uma perspectiva preliminar da noção ricoeuriana de alteridade do sujeito em La symbolique du mal e De l’interprétation, uma problematização da relação entre atestação e ética em The Problem of the Foundation of Moral Philosophy e dos conceitos de ética e alteridade na perspectiva da atestação em Soi-même comme un autre e Parcours de la reconnaissance. Finalmente, o estudo observa repercussões das articulações entre o sujeito e a alteridade para a compaixão na reflexão ética, em diálogo com a contribuição de Martha Nussbaum. Sem negar os riscos de reduplicação do sujeito na pretensa percepção da alteridade, o artigo conclui que a dialética entre o sujeito e a alteridade é necessária para uma melhor compreensão e desenvolvimento de si mesmo e do outro.

In literary studies, novels carry various ideological values, such as national ideology. Empirical evidence shows that national ideologies can influence and shape regimes nationally and internationally. One of the manifestations of national ideology can be actualized in literary works such as novels and short stories. This research aims to examine the value of nationality in the works of Leila S. Chudori by using the hermeneutic method formulated by Paul Ricoeur. This research is descriptive qualitative research, and the data used are Leila S. Chudori's works, namely 2 novels and 2 short story collections. Meanwhile, data analysis techniques are carried out in three basic stages of hermeneutics formulated by Ricoeur (1975): understanding, discussion, and interpretation. The results show that Leila S. Chudori's works have succeeded in entering the deepest aspects of national values, including psychological, sociological, and historical aspects. The narration in the plot, characters, and themes in Leila S. Chudori's works are able to articulate national values through the characters presented by the author. The narration is related to the memory of Indonesia, love for Indonesia, pride in Indonesia, and Indonesian identity.

This article briefly presents the relationship between philosophy and religion in the work of Paul Ricœur, demonstrating how he established a dialogue between both languages, both methodologies – that of philosophy and that of religion – in his philosophical and biblical hermeneutics. The article briefly recaps Ricœur’s personal and intellectual trajectory and the way he dealt with this double allegiance, showing the differences between biblical and philosophical hermeneutics but also their relation in Ricœur’s works

Este texto apresenta o dossier temático “Temas clássicos em Ricoeur: hermenêutica, religião, reconhecimento”. A apresentação explica a origem dos artigos, procedentes do VII Congresso Ibero‑Americano sobre o Pensamento de Paul Ricoeur, “Ricoeur e os Clássicos”, expõe de forma sucinta a importância da reflexão sobre os clássicos no contexto da hermenêutica ricoeuriana, e introduz cada um dos artigos do dossier. A hermenêutica bíblica e a relação entre filosofia e religião, a própria noção de “clássico”, bem como a investigação da questão do reconhecimento são exemplos de temas clássicos explorados aqui, no contexto do pensamento de Ricoeur.

In this article, we examine two philosophical theories of recognition: those of Paul Ricoeur and Alexandre Kojève. We trace this line of development in the theory of recognition as a return from Ricoeur to Kojève. Our hypothesis is that over the past twenty years, the theory of recognition has undergone a change in content and has transformed into a theory of misrecognition. In turn, the theory of misrecognition is grounded in the struggle between subjects and brings us back to the discourse of the struggle between the Slave and the Master. This transformation from struggle to reciprocity and vice versa, we argue, suggests that a theory of identity formation as a process of resistance to assujettissement is in demand at this moment in history. In the 2010s, as the theory of misrecognition took shape primarily in the English‑speaking world, the constitution of the subject began to be understood once again as the outcome of struggles within feminist, Marxist, and other emancipatory theories. We examine both Ricoeur’s arguments against Kojève, Althusser, and the theory of misrecognition in general, as well as the «return» of Kojève’s arguments in the contemporary theory of misrecognition.

Tão fecunda quanto paradoxal, a noção de clássico implica uma referência de excelência que só é reconhecida retrospectivamente, uma inserção histórica tanto quanto um valor intemporal, a autoridade de uma tradição bem como a liberdade criadora de uma apropriação actual, o elitismo da recepção aliado à popularidade do acesso. Após uma sinopse etimológica e lexicográfica, este artigo explora a noção de “clássico” na hermenêutica de Paul Ricœur. De facto, é todo o espectro da teoria da interpretação, mas também da tradução e da leitura, que pode ser mobilizado para tratar desta noção, ambivalente na própria utilização que dela faz o autor de Temps et Récit. A hermenêutica começa a ser a “arte de compreender os clássicos” no sentido lato do termo: textos sagrados e profanos na encruzilhada de horizontes geográficos e históricos. Explicação e compreensão, crítica e pertença, afastamento e desdistanciamento, são tantas dicotomias metodológicas através das quais se desenvolve a ideia do carácter plural e activo da recepção dos clássicos. Tanto quanto a sua teoria, é também a prática ricoeuriana que evidencia a sua concepção dos “clássicos”. Paul Ricœur é um leitor-pensador que mediatiza as tensões tanto quanto articula as oposições entre os autores canónicos a partir dos quais elabora o seu próprio pensamento. Estes são alguns dos desafios da impensabilidade e da indispensabilidade dos "clássicos" e da própria noção de "clássico".