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  1. Fabrizia Abbate (2012). Paul Ricoeur E Il Terzo Discorso: Soggetto, Corporeità, Estetica. Editori Riuniti University Press.
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  2. O. Abel (2003). From the Reader as Subject to the Subject of Ethics (Paul Ricoeur and Contemporary French Protestant Thought on the Philosophy of Religion). Revue Internationale de Philosophie 57 (225):369-385.
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  3. Olivier Abel & Paul Marinescu (2013). Introduction: On the Proper Use of Phenomenology Paul Ricoeur Centenary. Studia Phaenomenologica 13 (1):11-17.
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  4. Rómulo Acurio (2012). Paul Ricoeur: Caminos de reconocimiento. Areté. Revista de Filosofía 18 (2):351-360.
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  5. María Eugenia Aguirre (2012). Una aproximación a los caminos del reconocimiento: Paul Ricoeur, Caminos del reconocimiento. Tres estudios. Estudios de Filosofía Práctica E Historia de Las Ideas 14 (1):71-72.
    Arturo Roig inscribe el ejercicio del filosofar en la geografía de su función crítica. Crítica que es comprendida como una forma de pensamiento que se cuestiona a sí mismo y que considera no sólo los límites y posibilidades de la razón, sino también la realidad humana e histórica de un sujeto que se constituye en un "nosotros". La filosofía, así entendida, es un saber de vida. La función utópica se presenta como tarea para este saber de conjetura y para una (...)
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  6. Luigi Alici (1994). Temporalità e memoria nelle Confessiones. L'interpretazione di Paul Ricoeur. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 39:5-19.
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  7. Tiina Allik (1987). Narrative Approaches to Human Personhood. Philosophy and Theology 1 (4):305-333.
    The essay argues that narrative approaches to human personhood which conceptualize the goal of human personhood in terms of the fulfillment of a capacity for self-constitution by means of deliberate choices tend to make inordinate and inhuman claims for human agency. The narrative approaches of the psychoanalyst and psychoanalytic theorist, Roy Schafter, and of the theologian and ethicist, Stanley Hauerwas, illustrate this. Both thinkers implicitly deny the permanent vulnerability of human agency in the area of the appropriation of narratives. In (...)
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  8. Recep Alpyağıl (2010). Türkiye'de Otantik Felsefe Yapabilmenin Imkânı Ve Din Felsefesi: Paul Ricoeur Örneği Üzerinden Bir Soruşturma. İz Yayıncılık.
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  9. Lorenzo Altieri (2013). Genèse d'une hérésie: la phénoménologie herméneutique de Paul Ricoeur. Studia Phaenomenologica 13 (1):187-208.
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  10. Lorenzo Altieri (2002). La poetica del perdono difficile nell'ultimo Ricoeur. Studium 98 (3):391-403.
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  11. Lorenzo Altieri, Pamela Anderson, Patrick Bourgeois, Fred Dallmayr, Gregory Hoskins, Domenico Jervolino, Morny Joy, David Kaplan, Richard Kearney, Peter Kemp, Jason Springs, Henry Venema & John Whitmire (2011). Paul Ricoeur: Honoring and Continuing the Work. Lexington Books.
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  12. Jean-Luc Amalric (2012). L'Imagination poético-pratique dans l'identité narrative. Études Ricoeuriennes / Ricoeur Studies 3 (2):110-127.
    Starting from a genesis of the concept of narrative identity, this article attemps to interpret the constitution process of our narrative identities through a systematic and synthetic review of the main contributions of the Ricœurian theory of imagination, from Freedom and Nature to Oneself as Another. In its complex imaginative constitution, narrative identity can then be characterized as a poetico-practical mix that mediates and puts in a dialectical relation two distinct functions of the imagination: a poetic and a practical one, (...)
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  13. Jean-Luc Amalric (2011). Affirmation originaire, attestation et reconnaissance: Le cheminement de l'anthropologie philosophique ricœurienne. Études Ricoeuriennes / Ricoeur Studies 2 (1):12-34.
    A travers une analyse des concepts d’affirmation originaire, d’attestation et de reconnaissance, cet article tente de reconstituer le sens et les motivations du cheminement réflexif qui conduit Ricœur de L’Homme faillible à Soi-même comme un autre et à Parcours de la reconnaissance . Pour ce faire, il s’efforce d’abord de montrer ce qui fait la continuité profonde, de problématique et de méthode, du projet anthropologique ricœurien; afin de dégager ensuite les difficultés centrales liées à l’idée d’une constitution poétique du soi, (...)
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  14. James Ambury (2006). Towards a Monumental Phenomenology: Paul Ricoeur and the Politics of Memory. Journal of French and Francophone Philosophy 16 (1/2):105-120.
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  15. François-Xavier Amherdt (2007). «L\'étranger» dans l\'oeuvre de Paul Ricoeur. Humanistyka I Przyrodoznawstwo 13.
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  16. Luc Anckaert (2001). Het respect voor de ander. De plaats van de tweede persoon in Ricoeurs ethiek. de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 17 (2):79-94.
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  17. Luis Vergara Anderson (2011). La Ucronía reconsiderada: Ricœur y la reivindicación del concepto del último día. Études Ricoeuriennes / Ricoeur Studies 2 (2):88-105.
    Dans le troisième volume de Temps et récit de Paul Ricœur, nous trouvons une proposition relative aux responsabilités éthico-politiques de l´historien –et, a notre avis, des professionnelles en général de l’Histoire- a partir de la distinction espace d’expérience/horizon attente due a Reinhart Koselleck. Dans ce travail nous proposons, d’abord, ce qui nous semble fondamental dans cette proposition et qui fait référence (en la disqualifiant) a la notion d’utopie. D’autre part, on analyse les textes les plus importants de Ricœur sur cette (...)
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  18. Pamela A. Anderson (2010). Paul Ricoeur's Aesthetics: Tradition and Innovation. Journal of French and Francophone Philosophy 3 (3):207-220.
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  19. Pamela S. Anderson (1991). Paul Ricoeur's Aesthetics. Bulletin de la Société Américaine de Philosophie de Langue Française 3 (3):207-220.
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  20. Pamela Sue Anderson (2002). Ricoeur's Reclamation of Autonomy: Unity, Plurality and Totality. In John Wall, William Schweiker & W. David Hall (eds.), Paul Ricoeur and Contemporary Moral Thought. Routledge.
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  21. Dudley Andrew (2000). Tracing Ricoeur. Diacritics 30 (2):43-69.
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  22. Jaime Rubio Angulo (2005). El Don Del Ser. La Poética En la Obra de Paul Ricoeur. Universitas Philosophica 44:105-124.
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  23. A. Appoloni (1987). History and Narration in Ricoeur, Paul. Verifiche: Rivista Trimestrale di Scienze Umane 16 (3):265-290.
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  24. Alberto Appoloni (1987). Storia E Narrazione in Paul Ricoeur. Verifiche: Rivista Trimestrale di Scienze Umane 16 (3):265-290.
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  25. L. Arduin (2000). Idem and Ipse: The Theme of Identity Between Anthropology and Ontology in the Works of Paul Ricoeur. Verifiche: Rivista Trimestrale di Scienze Umane 29 (1-2):59-107.
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  26. César Correa Arias, Gonçalo Marcelo & Fernando Nascimento (2011). Introdução. Études Ricoeuriennes / Ricoeur Studies 2 (2):1-7.
    Portuguese introduction to volume 2, issue 2.
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  27. César Correa Arias, Gonçalo Marcelo & Fernando Nascimento (2011). Introducción. Études Ricoeuriennes / Ricoeur Studies 2 (2):8-14.
    Es para nosotros un gusto presentar el tercer número de la revista Études Ricoeuriennes/Ricoeur Studies (ERRS) dedicado a la reflexión ética de Paul Ricœur. .
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  28. Sophie-Jan Arrien (2007). Ipséité et passivité : le montage narratif du soi (Paul Ricoeur, Wilhelm Schapp et Antonin Artaud). Laval Théologique et Philosophique 63 (3):445.
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  29. John Arthos (2006). The Scholar and the Pub Crawler: Revisiting the Debate Between Ricoeur and Gadamer. Journal of French and Francophone Philosophy 16 (1/2):71-81.
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  30. Luz Ascárate (2013). Evidencia y explicitación. La fundamentación fenomenológica según Scheler y Ricoeur. Estudios de Filosofía 11:11-36.
    En este artículo, presentaremos la concepción de fundamentación fenomenológicaa partir del diálogo entre Scheler y Ricoeur. Para ambos autores, al igual que para Husserl, la fundamentación constituye la labor primordial de la fenomenología, si bien, para Scheler, la fenomenología es una actitud y, para Ricoeur, es un método. Así pues, en primer lugar, mostramos de qué modo sus concepciones de fenomenología, si bien son distintas, son ambas correlativas al concepto de fundamentación en el sentido de “hacer evidente”, por medio de (...)
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  31. Kim Atkins (2013). Ricoeur on Objectivity. Philosophy Today 46 (4):384-395.
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  32. Kim Atkins (2004). Narrative Identity, Practical Identity and Ethical Subjectivity. Continental Philosophy Review 37 (3):341-366.
    The narrative approach to identity has developed as a sophisticated philosophical response to the complexities and ambiguities of the human, lived situation, and is not – as has been naively suggested elsewhere – the imposition of a generic form of life or the attempt to imitate a fictional character. I argue that the narrative model of identity provides a more inclusive and exhaustive account of identity than the causal models employed by mainstream theorists of personal identity. Importantly for ethical subjectivity, (...)
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  33. Kim Atkins, Paul Ricoeur (1913-2005). Internet Encyclopedia of Philosophy.
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  34. Kim Atkins (2000). Personal Identity and the Importance of One's Own Body: A Response to Derek Parfit. International Journal of Philosophical Studies 8 (3):329 – 349.
    In this essay I take issue with Derek Parfit's reductionist account of personal identity.Parfit is concerned to respond to what he sees as flaws in the conception of the role of 'person' in self-interest theories. He attempts to show that the notion of a person as something over and above a totality of mental and physical states and events (in his words, a 'further fact'), is empty, and so, our ethical concerns must be based on something other than this. My (...)
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  35. Kim Atkins (2000). Ricoeur's "Human Time" as a Response to the Problem of Closure in Heideggerian Temporality. Philosophy Today 44 (2):108-122.
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  36. Gary E. Aylesworth (1991). Dialogue, Text, Narrative: Confronting Gadamer and Ricoeur. In Hans-Georg Gadamer & Hugh J. Silverman (eds.), Gadamer and Hermeneutics. New York ;Routledge. 63--81.
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  37. Glenda Ballantyne (2007). Creativity and Critique: Subjectivity and Agency in Touraine and Ricoeur. Brill.
    Constructing a dialogue between the social theory of Alain Touraine and the philosophy of Paul Ricoeur, this work locates the wellsprings of the renewed intepretative powers of Touraine's recent sociology of the subject and critique of ...
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  38. Johannes Balthasar (1988). Philosophy and Psychoanalysis. The Concept of Hermeneutics in Paul Ricoeur's Interpretation of Freud. Philosophy and History 21 (1):47-48.
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  39. Rafael Balza-García (2004). De Wittgenstein a Ricoeur. La visión de aspectos y la mirada historiográfica. Revista de Filosofia 48 (3):4-5.
    El presente trabajo expone las similitudes �o coincidencias� entre las obras filosóficas de Paul Ricoeur y Ludwig Wittgenstein. Se establece un marco de comparación entre las categorías memoria-habito y memoria-recuerdo (cuya oposición analiza Ricoeur desde una fenomenología de la memoria en su obra La Memoria, la historia, el olvido) y las categorías ver y ver aspectos (cuya oposición analiza Wittgenstein desde una filosofía del lenguaje en su obra Observaciones sobre la filosofía de la psicología). De estos pares de oposiciones se (...)
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  40. Jeffrey Andrew Barash (forthcoming). Qu'est-ce que la mémoire collective ? Réflexions sur l'interprétation de la mémoire chez Paul Ricœur. Revue de Métaphysique et de Morale.
    La présente étude se consacre à un examen du concept de la mémoire collective en s'interrogeant sur l'interprétation que Paul Ricœur propose de ce concept dans son ouvrage La mémoire, l'histoire, l'oubli. L'auteur présente une lecture critique de l'interprétation de la mémoire collective chez Ricœur là ou Ricœur tente de comprendre ce phénomène par analogie avec la mémoire personnelle et risque, selon cette lecture, d'occulter les dimensions de la mémoire collective qui échappent à un tel rapport analogique. L'auteur tente alors (...)
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  41. Jeffrey Andrew Barash (2010). The Place of Remembrance: Reflections on Paul Ricoeur's Theory of Collective Memory. In Brian Treanor & Henry Isaac Venema (eds.), A Passion for the Possible: Thinking with Paul Ricoeur. Fordham University Press.
  42. Jeffrey Andrew Barash (2007). Was ist ein Symbol? Bemerkungen über Paul Ricoeurs kritische Stellungnahme zum Symbolbegriff bei Ernst Cassirer. Internationales Jahrbuch für Hermeneutik 6:259-73.
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  43. M. D. Barber (1996). Enrique Dussel. The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation. Modern Schoolman 74:67-68.
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  44. Michael Barber (1991). The Cogito and Hermeneutics: The Question of the Subject in Ricoeur. By Domenico Jervolino. Modern Schoolman 68 (3):270-271.
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  45. Michael D. Barber (1996). The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation. By Enrique Dussel. Modern Schoolman 74 (1):67-69.
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  46. Rosemary Curran Barciauskas (1985). The Primordial and Ethical Interpretations of Evil in Paul Ricoeur and Alfred North Whitehead. Modern Theology 2 (1):64-77.
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  47. Mary Rose Barral (1985). Paul Ricoeur. Philosophy Today 29 (1):72-82.
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  48. P. Barsa (1997). Good, Right and Power in Paul Ricoeur. Filosoficky Casopis 45 (6).
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  49. Annie Barthélémy (2010). Herméneutiques croisées: Conversation imaginaire entre Ricœur et Foucault. Études Ricoeuriennes / Ricoeur Studies 1 (1):55-67.
    L’article se propose de confronter l’herméneutique du sujet, telle qu’elle est définie par Ricœur dans son ouvrage Soi-même comme un autre à celle qui fait l’objet du cours donné par Michel Foucault en 1981-1982 au Collège de France. Il s’agit, sous la forme d’une conversation imaginaire, de préciser le sens donné par les deux auteurs à l’herméneutique du sujet et d’en dégager les implications sur la constitution du sujet, la conception de la liberté et le statut de l’éthique. L'argumentation s'appuie (...)
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  50. Lauren Swayne Barthold (2014). The Truth (and Untruth) of Language: Heidegger, Ricoeur, and Derrida on Disclosure and Displacement. By Gert‐Jan van der Heiden. Pp. 244, Pittsburgh, PA, Duquesne University Press, 2010, $20.54. [REVIEW] Heythrop Journal 55 (4):739-742.
1 — 50 / 814