https://fp.waik.stronazen.pl:443//index.html?id=3261 Index de Ricœur，Paul fr 0 https://fp.waik.stronazen.pl:443//3265-paul-ricoeur-et-le-destin-de-la-phenomenologie.html Every reader of Ricœur knows that hermeneutics endeavors to answer the aporiae of historical phenomenology. Hence arises the need to return to those aporiae and those answers. On the one hand, phenomenology, born with the maxim of going “directly to things themselves,” is confronted with the incessant evasion of the thing itself and with its dreams of presence being thereby shattered. This reversal should not be blamed on the failings of this or that thinker, but attributed to the very destiny of phenomenology itself. On the other hand, Ricœurian hermeneutics takes note of a gap (the very remoteness of the thing itself), and of a necessary return (to the thing of the text). Thus, there is nothing for thought itself to grieve over with respect to this enterprise. However, while the phenomenology of Merleau-Ponty, faced with the same difficulties, orients itself towards political philosophy, the hermeneutics of Ricœur rather seeks to lead us to a philosophy of religion. This article hypothesizes that, in spite of the formula (inherited from Thévenaz) of a “philosophy without an absolute,” the thought of Ricœur heads in fair measure towards the Absolute, and that ontology is not the only name of the Promised Land. Wed, 24 Oct 2018 18:34:09 +0200 Tue, 30 Apr 2019 10:22:35 +0200 https://fp.waik.stronazen.pl:443//3265-paul-ricoeur-et-le-destin-de-la-phenomenologie.html https://fp.waik.stronazen.pl:443//3257-201722210.html This essay offers a personal account of the author’s friendship and collaboration with Paul Ricœur in the last years of his life. Catherine Goldenstein, who, after Ricœur’s death, took care of his manuscripts and organized the archives of the Fonds Ricœur, reflects on her conversations with the philosopher. Their contents, recorded as she remembers them, illuminate Ricœur’s philosophical endeavors and his work as an academic instructor. Ricœur is also viewed through the testimony of letters addressed by him to the author, through his personal notes, and through the events of his academic career. These perspectives combine to offer a concise and challenging vision of a life devoted to reflection, whose ultimate boundary is a reality we do not know directly: that of eternity. Wed, 24 Oct 2018 18:24:59 +0200 Sat, 06 Apr 2019 11:54:05 +0200 https://fp.waik.stronazen.pl:443//3257-201722210.html https://fp.waik.stronazen.pl:443//3288-who-is-the-other.html This paper deals with the problem of what otherness consists in, and what its foundation is, within the I–Other relation. In this way, the study also explores the limits of ethics and of a quasi-religious attitude, in order to establish what is required to shape interpersonal relations in a non-violent way, when faced with the radical otherness of another human being. Such an investigation also intersects with a broader ethical discussion that aims to take account of glorious or heroic acts, focused on the issue of supererogation. The aim of the present study is to demonstrate the degree to which a neglect of reciprocity and justice in the context of such philosophical research constitutes a risky step. To this end, the main aspects of the debate between Emmanuel Levinas and Paul Ricœur are introduced. After examining the position of Levinas, and how Ricœur interprets the I–Other relation in Levinas, an attempt is made to assess whether the latter’s line of criticism is pertinent and helpful for attempts to arrive at the core of the disagreement between the two thinkers. Wed, 24 Oct 2018 19:20:34 +0200 Tue, 02 Apr 2019 12:47:49 +0200 https://fp.waik.stronazen.pl:443//3288-who-is-the-other.html