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Geography scholarship examining Canadian colonialism often draws upon concepts and categories from the field of Settler Colonial Studies, including Patrick Wolfe's definition of settler colonialism as a "structure rather than an event." In this brief intervention, I argue that historical Marxist debates about structuralism and social class have important lessons for the way geographers characterize Canadian colonialism today. The definition of class as both relationship and process is especially relevant, because Indigenous intellectuals and activists tend to speak about (de)colonization in similar terms. By reframing Canadian colonialism as relationship and process rather than structure, we can better engage Indigenous criticisms of Settler Colonial Studies, understandings of (de)colonization, and epistemologies and ontologies. Key messages: Wolfe's definition of settler colonialism as a "structure rather than an event" has become politically and intellectually limiting.Analyses that emphasize colonial structures rather than Indigenous resistance leave limited room for human agency and risk presenting Indigenous peoples as passive victims.Reframing Canadian colonialism as both relationship and process allows us to combine different conceptual approaches to (de)colonization. [ABSTRACT FROM AUTHOR]

This paper examines the previous theoretical interfaces of Indigenous oral tradition and archaeology in Oceania, specifically in Aotearoa (New Zealand). Historical processes of writing down kōrero, or oral histories, by amateur historians and ethnologists in the late 19th and early 20th centuries, culminated in the romanticised traditions of the early Polynesian society and influenced contemporary archaeological scholarship. In response to criticisms, archaeologists attempted to validate kōrero using Western research methodologies. However, attempts often fell short and processual archaeologists of the mid‐late‐20th century considered oral tradition and archaeology as incapable of cross‐validation. Parallel ethnological scholarship focused on the symbolism in oral histories as indicators of their function in contemporary society or as legitimate forms of recounting actual historical events after critical evaluation. More recent archaeologists use kōrero about the last few centuries like any other historical source. Māori scholars have taken inspiration from previous theoretical arcs to position kōrero in a postmodern space of relative truths or to critically analyse its historical and functional values. The review concludes with how the interface of oral history and archaeology might follow Kaupapa Māori research methodologies and current materialist critiques of dominant settlement pattern theory. [ABSTRACT FROM AUTHOR]

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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.

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Cette contribution vise à évaluer la pertinence d’une sémiotique « ontologique » et « perspectiviste » fondée sur la rencontre avec les théories du « tournant ontologique » en anthropologie. Pour cela, nous chercherons à confronter les différents modèles en considérant que l’aspect « culturel » en anthropologie trouve sa correspondance avec le plan du contenu en sémiotique. Nous rappellerons d’abord les principes des propositions des trois auteurs principaux dans ce champ disciplinaire : Latour (1991 ; 2012), Descola (2005) et Viveiros de Castro (2009). Un examen critique permettra de montrer que la sémiotique (Greimas et Lotman) fournit déjà à l’analyste de la culture des outils efficaces pour circonscrire ce qu’on pourrait appeler des « ontologies » et pour rendre compte des différentes « perspectives ».

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Between 1962 and 1967/68, Ricœur devoted several courses to the question of language. Even though there are many traces of these lectures in the articles and essays published during these years (and collected in part in The Conflict of Interpretations), they have so far attracted little attention from the research community. However, they mark a decisive turning point in Ricœur’s thinking and lay the systematic foundation of the hermeneutics of the text that he would deploy in his later works. The article first clarifies the place occupied by these courses in Ricœur’s work. It then presents the archival material and characterizes the specific approach of each of the courses on the basis of Ricœur’s preparatory manuscripts. In a final section, three particularly instructive aspects of the courses are discussed: the shift from symbol to metaphor (in discussion with Greimas and Jakobson), the articulation of analytic philosophy and phenomenology (Frege and Husserl), and finally the program of a transcendental foundation of the rules of discourse production (Strawson, Wittgenstein and Chomsky).

The semantic plasticity of the notion of “structure” has quickly become commonplace in studies on the subject. The aim here is not to add a new definition to the list, but to consider its circulation between disciplines, its uses and the values that it carries. I start with a quick overview of the circulation of the notion of structure from hard sciences to social sciences. I then focus more specifically on its appropriation by literary scholars of Proust’s La Recherche in the 1960s-1970s. The latter (Roland Barthes, “Proust et les noms” (1966), Gérard Genette, “L’âge des noms” (1976)) have indeed built upon Proust’s reflection on proper nouns to elaborate and justify a new "structural" method of reading texts. I question structuralist literary critics’ take on the notion of structure and on Proust’s work. Lastly, I turn to what structural analysis owes to Proust’s thought.

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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 the present descriptive-analytical study, we try to analyze Ben Jelloun's novel with Downcast Eyes, relying on the two methods of Barthes, in order to show the compatibility and connection of the components and infrastructures of the text through structural analysis. In addition, we aim to search for the scattered codes in the novel by relying on the theory of five codes to deal with the complexities and the wide implications of the novel. To this end, we first introduce Barthes' preparations and describe his structural analysis at three levels (i.e. functional, actional, and narrative) and then its different codes (hermeneutics, proairetics, cultural, and symbolic semics). The results indicate that in this novel, almost the same number of functions and indices have been used. However, the existence of informants is relatively low. Regarding the characters, psychologically, the category of struggling is dominant and the singular personal instance is the most colorful. The five codes appear at different frequencies, predominating the proairetic and semic codes. By choosing a woman as a first-person narrator, symbolizing the oppressed class of Moroccan society, the author addresses issues such as exile, misery, skepticism, the status of women, immigration, humiliation, and discrimination. By highlighting a collection of cultural contrasts in his work, the writer demonstrates the semantic contradictions of freedom, captivity, and modernity traditions. All the resulting data support the plurality of meanings hypothesis. [ABSTRACT FROM AUTHOR]

Cet essai adopte la perspective centrée sur les voyages, les échanges et la traduction pour étudier l'impact international de l'oeuvre d'Algirdas Julien Greimas. L'étude s'attache à mettre en évidence les facteurs clés qui ont affecté la diffusion des idées du linguiste et sémioticien à l'étranger. La plupart des recherches sur ses méthodes se concentrent à juste titre sur la France, où il a enseigné et développé son groupe de recherche, et sur les publications en français, langue initiale et la plus utilisée pour les travaux dans ce domaine. En revanche cette étude explore plutôt la propagation de ses innovations dans d'autres pays et langues. Des éléments d'histoire socioculturelle, de relations internationales et d'histoire intellectuelle esquissent le contexte dans lequel son projet s'est élaboré et s'est étendu à différents pays. Les relations entre la France et les autres pays pointent trois grandes catégories dans la réception que connaît le projet greimassien, pour chacune desquelles cette étude se concentre sur deux régions prises comme exemples. L'article examine d'abord les cultures qui manifestent les affinités les plus étroites avec la France à savoir celles romanes, en étudiant de plus près l'Italie et l'Amérique latine. La deuxième catégorie comprend des pays qui jouissent de convergences moindres mais toujours appréciables avec la société française. Il s'agit des zones de langues germaniques, pour lesquelles l'Amérique anglophone et les pays de langue allemande nous serviront d'exemples. Le dernier panneau du triptyque explore des pays qui entretiennent des relations plus lointaines avec la France, notamment durant la carrière de Greimas, en se focalisant sur la Russie-l'URSS et la Chine. La conclusion tente d'évaluer à quel point des facteurs tels que les structures institutionnelles et les contacts personnels, l'histoire et le contexte socioculturels et le statut pédagogique et sociolinguistique du français exercent effectivement un impact sur son accueil à l'étranger. L'analyse de la réception mondiale de l'oeuvre de Greimas permet de découvrir les facteurs qui conditionnent la propagation de la sémiotique dans le monde entier. [ABSTRACT FROM AUTHOR]

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Introduction au dossier thématique sur la sociologie de la médiation littéraire.

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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.)

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’objectif de ce travail est de reposer un problème caractéristique des sciences humaines contemporaines. Les structuralistes sont en effet parvenus à mettre au jour des « structures », mais ils n’ont pas expliqué la formation de celles-ci ou la manière dont celles-ci se manifestent, par exemple, sous la forme de normes phonologiques ou sociales particulières. Il ne semble pas toujours possible en effet d’expliquer leur apparition à partir du génome humain. Comment les êtres humains parviennent-ils, dès lors, à acquérir des structures et à leur donner une apparence spécifique ? Il est possible, selon nous, d’adopter une méthodologie structuraliste pour penser la genèse et la manifestation des structures, même si une telle approche peut sembler paradoxale au premier abord. Cette nouvelle manière de penser les structures diffère radicalement du structuralisme classique (1.1. à 1.4.) hérité de Jakobson et de Lévi-Strauss, dans la mesure où elle aboutit à une refonte intégrale du concept de structure (2.1. à 2.3.). Nous verrons dans quelle mesure ce (post-)structuralisme, inspiré de nos propres recherches en psychologie cognitive sur le conditionnement (2.1.) et sur les groupements configurés (2.2.), rend compte de l’apparition des structures acquises par l’être humain, mais aussi de leur nombre relativement restreint. Les notions de relation (cf. 1.3.), de sujet (cf. 2.1.), d’interdisciplinarité et d’écologie (cf. 2.3.) seront revisitées et serviront à illustrer quelques-unes des perspectives offertes en sciences humaines et sociales par un tel cadre d’investigation. Nous tâcherons enfin d’exposer dans quelle mesure un tel projet repense le rapport entre les sciences et la philosophie et renoue, en partie, avec celui proposé par Simondon dans l’allagmatique. (cf. 2.3.4.).

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On a souvent suggéré que la question du signe était au centre de la pensée de Jacques Derrida. Cette affirmation est audacieuse, et peut-être téméraire, car elle exige la capacité de distinguer au sein de la pensée derridienne ce qui relève, d’une part, de la nécessité (l’essence du projet, son sens) et ce qui relève, d’autre part, de la contingence historique (occasion ou prétexte). L’article suggère que la pensée de Jacques Derrida met en échec notre capacité à appliquer une telle distinction à son œuvre parce qu’il en va du projet lui-même d’affirmer la nécessité de l’occasionnel au sein de sa pratique textuelle. L’article montre d’où surgit ce principe épistémologique et comment il détermine la pratique textuelle de Derrida, c’est-à-dire la manière dont ce dernier lit et écrit des textes. Plus précisément, je caractériserai le rapport de Derrida au structuralisme en explicitant trois aspects de sa pratique textuelle : inscription historique, emprunt conceptuel, économie stratégique. En parallèle, je mets en évidence comment ces aspects dynamiques laissent apparaître toute la complexité du rapport de Derrida au structuralisme, irréductible à une posture de refus, de dépassement ou d’appartenance simple.

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This paper identifies the similarities and differences among Latin American structuralism, dependency theory, and Thorstein Veblen's Imperial Germany (1915), exploring the connection on such as aspects as path dependency, technology, and economic policy. Imperial Germany is similar to many of the principal policy recommendations espoused by the structuralists and dependency theorists. Nevertheless, structuralism is closer to the ideas of the institutionalists and Veblen himself. In conclusions, the structuralists and Veblen's version in Imperial Germany agree that an industrial policy ought to be guided by the government, even though Veblen and the institutionalists clearly see social change through technological improvement, which is missing from structuralism. [ABSTRACT FROM AUTHOR]

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Abstract The favourable reception of the analytic philosophy of language plays a central role in the composition of Ricœur’s literary hermeneutics. Following a brief description of the historical and methodological context of this reception, we show how Ricœur intends to link up phenomenology and analytic philosophy of language. Then we examine the role allocated to the analytic philosophy of language in establishing the idea of metaphor as a “more fundamental mode of reference” in The Rule of Metaphor. But once again Ricœur situates this semantic interpretation of metaphor within the context of an ontology. The result is methodological difficulties that mark the limits of Ricœur’s reception of the analytic philosophy of language. Keywords: Semantics, Metaphor, Ontology, Structuralism, Poetics. Résumé La réception de la philosophie analytique du langage joue un rôle central dans la constitution de l’herméneutique littéraire de Ricœur. Après avoir tracé le cadre historique et systématique dans lequel s’inscrit cette réception, on montre comment Ricœur se propose d’articuler phénoménologie et philosophie analytique du langage. On étudie ensuite le rôle assigné à la philosophie analytique du langage pour la mise en place de la conception de la métaphore comme “mode plus fondamental de la référence” dans La métaphore vive. Mais Ricœur situe encore une fois cette interprétation sémantique de la métaphore dans un cadre ontologique. Il en résulte des difficultés systématiques qui marquent les limites de la réception de la philosophie analytique du langage par Ricœur. Mots-clés: Sémantique, Métaphore, Ontologie, Structuralisme, Poétique.

Сахновський Євген. СЕМІОТИКА ЯК МЕТОД ГУМАНІТАРНИХ НАУК. У статті представлений стан російської семіотики „після Лотмана”. Наголошено на пріоритеті методу в концепції її засновника. Презумпція зашифрованості тексту передбачає пошуки коду як шляху до його розгадки. Ключові слова: семіотика, структуралізм, школа Лотмана, семіотичний метод, текст, код. Сахновський Євгений. СЕМИОТИКА КАК МЕТОД ГУМАНИТАРНЫХ НАУК. В статье представлено состояние российской семиотики „после Лотмана”. Сделан акцент на приоритете метода в концепции ее основателя. Презумпция зашифрованности текста предполагает поиски кода как пути к его разгадке. Ключевые слова: семиотика, структурализм, школа Лотмана, семиотический метод, текст, код. Sakhnovskyi Eugeniy. SEMIOTIQUE COMME UNE METHODE DES SCIENCES HUMAINES. Dans l’article sur l’état de la sémiotique russe d’après Lotman il s’agit de la méthode de la priorité dans le concept de son fondateur. La présomption du chiffrement du code de recherche du texte fournit un moyen de le dénouer. Termes clés: sémiotique, structuralisme, école de Lotman, méthode sémiotique, code, texte.

Structuralism wants to establish a coherent and universal system of relations that are between different linguistic, social and economic facts. The structural analysis of narrative works aims to access to the global and structured models of narration. Some structuralists such as "Vladimir Propp," "Claude Brémond," "Tzvetan Todorov" and "Julien Greimas" invented analytical methods based on the relationship of narrative units that are more or less applicable to all literary works. In order to better understand the theories of such structuralists, we will apply them in this article, to a story written by Jean-François Fleury Bonaventure; The Girl without hands that has a rich and simple structure and is suitable for analytical methods of theses structuralists. In fact, in addition to knowing four types of structural analysis of tales, in this article we will have a comparative look at the points of concordance and divergence of opinion of these theorists that the result is to know the degree and the way of putting these theories into practice with tales. [ABSTRACT FROM AUTHOR]

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