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  1. 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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  2. 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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  3. Kim Atkins, Paul Ricoeur (1913-2005). Internet Encyclopedia of Philosophy.
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  4. 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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  5. 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.
  6. Simon Beck (2006). Fiction and Fictions: On Ricoeur on the Route to the Self. South African Journal of Philosophy 25 (4):329-335.
    In reaching his narrative view of the self in Oneself as Another, Paul Ricoeur argues that, while literature offers revealing insights into the nature of the self, the sort of fictions involving brain transplants, fission, and so on, that philosophers often take seriously do not (and cannot). My paper is a response to Ricoeur's charge, contending that the arguments Ricoeur rejects are not flawed in the way he suggests, and that his own arguments are sometimes guilty of the very charges (...)
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  7. Joseph Bien (2006). Review of Ricoeur, Paul, The Course of Recognition. [REVIEW] Notre Dame Philosophical Reviews 2006 (5).
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  8. Joseph Bien (1997). Charles E. Reagan, Paul Ricoeur: His Life and His Work. Southwest Philosophy Review 13 (2):173-175.
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  9. Martin Blanchard (2007). Paul Ricoeur, The Course of Recognition, Translated by David Pellauer:The Course of Recognition. Ethics 117 (2):373-377.
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  10. Robert H. Blank (2002). Review of Jean-Pierre Changeux and Paul Ricoeur. 2000.What Makes Us Think? A Neuroscientist and Philosopher Argue About Ethics, Human Nature, and the Brain. [REVIEW] American Journal of Bioethics 2 (4):69-70.
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  11. Boyd Blundell (2010). Paul Ricoeur Between Theology and Philosophy: Detour and Return. Indiana University Press.
    Introduction -- Part I: The main road -- Fundamental loyalties -- Theology, hermeneutics, and Ricoeur's double life -- Part II: Detour -- Prefiguration : the critical arc and descriptive identity -- Configuration : the narrative arc and narrative identity -- Refiguration : Ricoeur's "little ethics" -- Part III: Return -- Chalcedonian hermeneutics -- Theological anthropology : removing brackets -- Conclusion.
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  12. Patrick Bourgeois (1971). Hermeneutics Of Symbols And Philosophical Reflection: Paul Ricoeur. Philosophy Today 15:231-241.
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  13. Patrick L. Bourgeois (2007). Recognizing Ricoeur: In Memoriam. Research in Phenomenology 37 (2):175-194.
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  14. Patrick L. Bourgeois (2006). Marcel and Ricoeur: Mystery and Hope at the Boundary of Reason in the Postmodern Situation. American Catholic Philosophical Quarterly 80 (3):421-433.
    This article on mystery and hope at the boundary of reason in the postmodern situation responds to the challenge of postmodern thinking to philosophyby a recourse to the works of Gabriel Marcel and his best disciple, Paul Ricoeur. It develops along the lines of their interpretation of hope as a central phenomenon in human experience and existence, thus shedding light on the philosophical enterprise for the future. It is our purpose to dwell briefly on this postmodern challenge and then, incorporating (...)
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  15. Patrick L. Bourgeois (2001). Ricoeur in Postmodern Dialogue. International Philosophical Quarterly 41 (4):421-438.
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  16. Patrick L. Bourgeois (1999). Ricoeur Between Levinas and Heidegger. Bulletin de la Société Américaine de Philosophie de Langue Française 11 (2):33-52.
  17. Patrick L. Bourgeois (1995). On Ricoeur. American Catholic Philosophical Quarterly 69 (4):638-642.
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  18. Patrick L. Bourgeois (1995). Ricoeur and Marcel. Bulletin de la Société Américaine de Philosophie de Langue Française 7 (1/2):164-175.
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  19. Patrick L. Bourgeois (1990). Traces of Understanding: A Profile of Heidegger's and Ricoeur's Hermeneutics. Rodopi.
    CHAPTER ONE THE UNITY AND RUPTURE OF EXISTENCE The germ for Heidegger's quest to appropriate the entire Western tradition is given through a work which sets ...
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  20. Patrick L. Bourgeois (1975). Extension of Ricoeur's Hermeneutic. Martinus Nijhoff.
    STATEMENT OF THE PROBLEM RECENT EXPANSION Few thinkers take their initial ideas or insights through different stages of development without some deepening, ...
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  21. Luc Brisson (1976). La Métaphore Vive de Paul Ricoeur. Dialogue 15 (01):133-147.
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  22. Cristina Bucur (2009). Paul Ricoeur. International Philosophical Quarterly 49 (1):112-114.
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  23. Thomas Busch (1996). Sartre and Ricoeur on Imagination. American Catholic Philosophical Quarterly 70 (4):507-518.
  24. Rodolphe Calin (2006). Le Soi Et le Sens. Soi Ethique Et Soi Poetique Chez Levinas Et Ricoeur. Journal of Jewish Thought and Philosophy 14 (1):17-35.
    Ricœur and Levinas both think the constitution of the subject on the basis of a critique of consciousness. Subjectivity is to think from the proof of a sense that the subject does not constitute, but that requires the subject. Yet Levinas and Ricœur don't achieve this critique in the same way. The aim of this article is to confront these different ways.
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  25. Rodolphe Calin (2006). Le Soi Et le Sens. Soi Ethique Et Soi Poetique Chez Levinas Et Ricoeur. Journal of Jewish Thought and Philosophy 14 (1):17-35.
  26. Aloysius Lopez Cartagenas (2010). The Social Teachings of the Church in Light of Paul Ricoeur's Interpretation Theory: Implications for the Critical Reading of a 'Tradition'. Heythrop Journal 51 (4):636-657.
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  27. Jean-Pierre Changeux & Paul Ricoeur (2002). What Makes Us Think? A Neuroscientist and a Philosopher Argue About Ethics, Human Nature, and the Brain. Princeton.
    In a remarkable exchange between neuroscientist Jean-Pierre Changeux and philosopher Paul Ricoeur, this book explores the vexed territory between these...
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  28. Anthony P. Cipollone (1978). Symbol in the Philosophy of Ricoeur. The New Scholasticism 52 (2):149-167.
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  29. S. H. Clark (1990). Paul Ricoeur. Routledge.
    No contemporary thinker has participated in more intellectual debates in the post-war period than Paul Ricoeur. His writings evolved from an initial concern with existentialism and phenomenology, through structuralism and psychoanalysis and the work he undertook within the hermenuetic tradition, to his recent studies in metaphor and narrative. This introduction is the first study to survey the entire range of Ricoeur's work and, exploiting the obvious thematic parallels, situates it within the context of post-structuralism. It includes the first discussion of (...)
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  30. Bernard Dauenhauer, Paul Ricoeur. Stanford Encyclopedia of Philosophy.
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  31. Bernard P. Dauenhauer (1983). Ricoeur's Metaphor Theory and Some of its Consequences. Southern Journal of Philosophy 21 (1):1-12.
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  32. C. S. De Beer (ed.) (1982). The Relevance of Some Current Philosophers: Derrida, Habermas, Rawls, Ricoeur, Schulz. University of Zululand.
  33. James DiCenso (1990). Hermeneutics and the Disclosure of Truth: A Study in the Work of Heidegger, Gadamer, and Ricoeur. University Press of Virginia.
  34. Tanya Ditommaso (2001). Paul Ricoeur and Narrative. Symposium 5 (2):267-270.
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  35. Farhang Erfani & John F. Whitmire (2008). Ricoeur and the Pre-Political. Continental Philosophy Review 41 (4):501-521.
    We argue that Paul Ricoeur’s work on narrative and alienation provides a largely untapped, though potentially fruitful way of re-thinking the question of political agency within the context of globalization. We argue that the political agency of many around the world has been placed in an exceedingly fragile position due to the rapid pace of globalization, the movement of multi-national corporations from their previous national headquarters, etc. We use Ricoeur’s work to argue that the alienation of globalization is not something (...)
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  36. Tomas Folens (2008). The Other as Oneself : A Confrontation Between Paul Ricoeur and Emmanuel Levinas. In Roger Burggraeve (ed.), The Awakening to the Other: A Provocative Dialogue with Emmanuel Levinas. Peeters.
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  37. David F. Ford (2009). Paul Ricoeur : A Biblical Philosopher on Jesus. In Paul K. Moser (ed.), Jesus and Philosophy: New Essays. Cambridge University Press.
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  38. William Franke (1998). Psychoanalysis as a Hermeneutics of the Subject: Freud, Ricoeur, Lacan. Dialogue 37 (01):65-.
  39. William C. Gay, Ricoeur on Metaphor and Ideology.
    arguments concerning whether such changes are creative. [2] Less frequently addressed are questions about how to assess the perceptual implications of these linguistic innovations. [3] Using insights of Ricoeur and, to a lesser extent, M. Merleau Ponty and V. N. Volosinov, I will provide a model for evaluating a certain class of linguistic innovations, namely, new uses of language which rely upon distortion of typical perceptual associations. (Excluded from such new linguistic uses are, for example, analogical innovations, as presented by (...)
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  40. Brian Gregor (2008). Debates in Continental Philosophy: Conversations with Contemporary Thinkers. By Richard Kearneyon Paul Ricoeur: The Owl of Minerva. By Richard Kearneytraversing the Imaginary: Richard Kearney and the Postmodern Challenge. Edited by Peter Gratton and John Panteleimon Manoussakisafter God: Richard Kearney and the Religious Turn in Continental Philosophy. Edited by John Panteleimon Manoussakis. [REVIEW] Heythrop Journal 49 (1):147–150.
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  41. Brian Gregor (2008). Debates in Continental Philosophy: Conversations with Contemporary Thinkers. By Richard Kearney On Paul Ricoeur: The Owl of Minerva. By Richard Kearney Traversing the Imaginary: Richard Kearney and the Postmodern Challenge. Edited by Peter Gratton and Joh. [REVIEW] Heythrop Journal 49 (1):147-150.
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  42. Brian Gregor (2008). Evil: A Challenge to Philosophy and Theology. By Paul Ricoeur. Heythrop Journal 49 (1):150–152.
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  43. Christina M. Gschwandtner (2001). Ricoeur's Hermeneutic of God. Philosophy and Theology 13 (2):287-309.
    This paper suggests that Ricoeur’s language about God can be read as a “symbol that gives rise to thought,” or even specifically as a symbol for “hope.” It examines the tensions found in Ricoeur’s hermeneutics in four layers of such symbolic language: First, the language of faith, for Ricoeur, is essentially circular, is poetic language, a language of manifestation and not of adequation. Second, the biblical discourse is composed of several kinds of languages, a polyphony of discourses that provide different (...)
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  44. Suzanne Guerlac (2009). The Fragility of the Pardon (Derrida and Ricoeur). In Pheng Cheah & Suzanne Guerlac (eds.), Derrida and the Time of the Political. Duke University Press.
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  45. Robert Hébert (1971). Le Conflit des Interprétations. Essais D'Herméneutique. Par Paul Ricoeur. Paris, Editions du Seuil, 1969. Dialogue 10 (01):179-181.
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  46. Gérald Hess (2004). L'innovation Métaphorique Et la Référence Selon Paul Ricoeur Et Max Black: Une Antinomie Philosophique. Revue Philosophique De Louvain 102 (4):630-659.
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  47. Theo L. Hettema (1996). Reading for Good: Narrative Theology and Ethics in the Joseph Story From the Perspective of Ricoeur's Hermeneutics. Kok Pharos.
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  48. Thomas P. Hohler (2007). Phronēsis Transformed: From Aristotle to Heidegger to Ricoeur. American Catholic Philosophical Quarterly 81 (3):347-372.
    The article begins with Aristotle’s discussion of phronēsis for ethical life, only to discover the absence of a universal dimension. This issue of parochialism as opposed to a kind of universalism is a structural element of this paper. Secondly, Heidegger’s ontological interpretation of phronēsis creatively transforms phronēsis to highlight a tension between ethics and fundamental ontology—a tension overcome in the paper’s third section devoted to Ricoeur. Thus, Ricoeur’s post-critical phronēsis is shown to possess a universal dimension while disclosing ontologically. Phronēsis (...)
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  49. Thomas P. Hohler (1987). Storytelling and Human Experience. Research in Phenomenology 17 (1):291-303.
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  50. Jereme B. Hudson (2008). L'autre Et l'Amitié Chez Aristote Et Paul Ricoeur. The Review of Metaphysics 61 (3):626-627.
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  51. Rebecca Kathleen Huskey (2010). Paul Ricoeur on Hope: Expecting the Good. Peter Lang.
    In order to examine fully the nature of human beings, Paul Ricoeur crossed disciplinary boundaries in his work, moving from phenomenology to social and ...
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  52. J. R. Hustwit (2008). Is Ricoeur a Process Philosopher? Process Studies 37 (1):55-72.
    Though it is frequently pointed out that Whitehead’s process philosophy is a hermeneutic philosophy, the author makes the additional claims that the philosophical hermenutics of the 19th and 20th centuries are frequently process philosophies. This is especially true of Paul Ricoeur’s interpretation theory, whichdescribes the ego as engaged in an unending transformative dialectic process with its environment. This insight, coupled with Ricoeur’s insistence on the efficacy of a pre-linguistic reality upon experience, makes him a provocative conversation partner for Whiteheadians and (...)
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  53. Domenico Jervolino (2007). La Question de l'unité de l'œuvre de Ricoeur à la lumière de ses derniers developpements. The Proceedings of the Twenty-First World Congress of Philosophy 12:57-61.
    En regardant en arriere ä l'itineraire philosophique de Ricceur, nous sommes tentes d'y saisir une logique de developpement qui semble decrire un mouvement en Spirale. C'est pourquoi dans des ouvrages les plus tardifs nous trouvons un retour de cette recherche sur la volonte - inscrite en fait dans le cadre d'une anthropologic philosophique - qui avait inspire son projet de jeunesse. Appelons-le 'mouvement en Spirale' et non : retour circulaire aux origines, car entre le debut et la fin i l (...)
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  54. Patricia Johnson (2012). Boyd Blundell: Paul Ricoeur Between Theology and Philosophy: Detour and Return. International Journal for Philosophy of Religion 71 (1):81-85.
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  55. Patricia Altenbernd Johnson (2008). Paul Ricoeur, Reflections on the Just (Trans. By David Pellauer). International Journal for Philosophy of Religion 64 (1).
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  56. Albert A. Johnstone (1996). Oneself as Oneself and Not as Another. Husserl Studies 13 (1):1-17.
    In recent years it has become popular to model putative refutations of skepticism on Kant's answer to Hume, that is, on transcendental arguments purporting to show that the skeptical theses presupposes essential features of the very conceptual scheme they call into question. In his book, Oneself as Another, Paul Ricoeur makes the claim that transcendental considerations of the sort invalidate Edmund Husserl's foundationalist epistemological enterprise, that of uncovering the genesis of primitive concepts of oneself, world, and others in a primordial (...)
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  57. M. Joy (2011). Paul Ricoeur on Life and Death. Philosophy and Social Criticism 37 (2):249-253.
    This article, written as a tribute to Paul Ricoeur, examines a number of his own reflections on the topics of life and death.
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  58. Maureen Junker-Kenny & Peter P. Kenny (eds.) (2004). Memory, Narrativity, Self and the Challenge to Think God: The Reception Within Theology of the Recent Work of Paul Ricoeur. Lit.
    This book explores the usefulness of major categories of Paul Ricoeur's work, such as "memory, " "narrativity, " and his conception of self, within different ...
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  59. David M. Kaplan (2010). Paul Ricoeur and Development Ethics. In Brian Treanor & Henry Isaac Venema (eds.), A Passion for the Possible: Thinking with Paul Ricoeur. Fordham University Press.
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  60. David M. Kaplan (2007). Paul Ricoeur and the Nazis. Research in Phenomenology 37 (2):219-236.
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  61. R. Kearney (2011). Ricoeur: Dying to Live 'for Others'. Philosophy and Social Criticism 37 (2):221-228.
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  62. Richard Kearney (2007). Paul Ricoeur and the Hermeneutics of Translation. Research in Phenomenology 37 (2):147-159.
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  63. Richard Kearney (2005). In Memoriam: Paul Ricoeur (1913-2005). Research in Phenomenology 35 (1):4-10.
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  64. Richard Kearney (2004). On Paul Ricoeur: The Owl of Minerva. Ashgate Pub..
    Study one: Between phenomenology and hermeneutics -- Study two: Between imagination and language -- Study three: Between myth and tradition -- Study four: Between ideology and utopia -- Study five: Between good and evil -- Study six: Between poetics and ethics -- Dialogue 1: Myth as the bearer of possible worlds -- Dialogue 2: The creativity of language -- Dialogue 3: Universality and the power of difference -- Dialogue 4: Imagination, testimony, and trust -- Dialogue 5: On life stories.
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  65. Richard Kearney (1988). Paul Ricoeur and the Hermeneutic Imagination. Philosophy and Social Criticism 14 (2):115-145.
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  66. T. Peter Kemp & David M. Rasmussen (eds.) (1988/1989). The Narrative Path: The Later Works of Paul Ricoeur. Mit Press.
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  67. Tpeter Kemp & Craig Dilworth (1988). Toward a Narrative on Ethics: A Bridge Between Ethics and the Narrative Reflection of Ricoeur. Philosophy and Social Criticism 14 (2):179-201.
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  68. David E. Klemm & William Schweiker (eds.) (1993). Meanings in Texts and Actions: Questioning Paul Ricoeur. University Press of Virginia.
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  69. Thomas R. Koenig (1982). Ricoeur's Interpretation of the Relation Between Phenomenological Philosophy and Psychoanalysis. Journal of Phenomenological Psychology 13 (2):115-142.
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  70. Ronald A. Kuipers (forthcoming). Turning Memory Into Prophecy: Roberto Unger and Paul Ricoeur on the Human Condition Between Past and Future. Heythrop Journal.
  71. Arto Laitinen, Charles Taylor and Paul Ricoeur on Self-Interpretations and Narrative Identity.
    In this chapter I discuss Charles Taylor's and Paul Ricoeur's theories of narrative identity and narratives as a central form of self-interpretation.1 Both Taylor and Ricoeur think that self-identity is a matter of culturally and socially mediated self-definitions, which are practically relevant for one's orientation in life.2 First, I will go through various characterisations that Ricoeur gives of his theory, and try to show to what extent they also apply to Taylor's theory. Then, I will analyse more closely Charles Taylor's, (...)
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  72. Francois H. Lapointe (1973). A Selected Bibliography On the Existential and Phenomenological Psychology of G. Marcel & Paul Ricoeur. Journal of Phenomenological Psychology 4 (1):363-373.
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  73. Zeus Leonardo (2003). Interpretation and the Problem of Domination: Paul Ricoeur's Hermeneutics. Studies in Philosophy and Education 22 (5):329-350.
    Hermeneutics, or the science of interpretation,is well accepted in the humanities. In thefield of education, hermeneutics has played arelatively marginal role in research. It isthe task of this essay to introduce thegeneral methods and findings of Paul Ricoeur'shermeneutics. Specifically, the essayinterprets the usefulness of Ricoeur'sphilosophy in the study of domination. Theproblem of domination has been a target ofanalysis for critical pedagogy since itsinception. However, the role of interpretationas a constitutive part of ideology critique isrelatively understudied and it is here thatRicoeur's (...)
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  74. Alion Lorenzon (1995). Colloque International Simone Weil Et Paul Ricoeur (13-15 Septembre 1993). Revue Philosophique De Louvain 93 (1):176-177.
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  75. Walter James Lowe (1977). Mystery & the Unconscious: A Study in the Thought of Paul Ricoeur. Scarecrow Press.
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  76. Gary Brent Madison (2005). In Memoriam Paul Ricoeur. Symposium 9 (2):353-359.
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  77. Joan McCarthy (2007). Dennett and Ricoeur on the Narrative Self. Humanity Books.
    Why the narrative self? -- Contemporary interest in narrative theory -- Is the self real or illusory? -- Dennett's brand of naturalism -- The heterophenomenological method (HM) -- Consciousness and the self -- The naturalist narrative self -- Puzzle cases -- The HM and the narrative self -- The limitations of Dennett's account -- The limits of language -- Epistemological fragility -- Ontological fragility -- Naturalism and phenomenology -- Confronting naturalism -- Phenomenology and hermeneutics -- The detour of interpretation -- (...)
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  78. Steven McGuire (1979). Interpretive Sociology and Paul Ricoeur. Human Studies 4 (1):179 - 200.
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  79. Todd S. Mei (2012). An Economic Turn: A Hermeneutical Reinterpretation of Political Economy with Respect to the Question of Land. Research in Phenomenology 41 (3):297-326.
    The philosophy of economics has been largely guided by analytic philosophy. Even Marx has been appropriated without much scandal by economists who separate his scientific contributions from his politics. In this article, I place philosophical hermeneutics (i.e., Heidegger and Ricoeur) in dialogue with the conventional understanding of land as a factor of production. The history of political economy misunderstands land as an entity classifiable as property and capital. I argue instead that land's ontological role, deriving from Heidegger's concept of earth, (...)
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  80. Todd S. Mei (2009). Heidegger, Work, and Being. Continuum.
    This book provides a novel interpretation of the Aristotelian understanding of work in light of the philosophy of Martin Heidegger. In a world of changing work patterns and the global displacement of working lifestyles, the nature of human identity and work is put under great strain. Modern conceptions of work have been restricted to issues of utility and necessity, where aims and purposes of work are reducible to the satisfaction of immediate technical and economic needs. Left unaddressed is the larger (...)
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  81. Serge Meitinger & J. D. Gauthier (1988). Between "Plot" and "Metaphor": Ricoeur's Poetics Applied on the Specificity of the Poem. Philosophy and Social Criticism 14 (2):161-178.
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  82. Nicolas Monseu (2007). L'identité Entre Phénoménologie de la Mémoire Et Éthique de la Reconnaissance Selon Paul Ricoeur. Revue Philosophique De Louvain 105 (4):678-705.
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  83. Tomás Domingo Moratalla & Agustín Domingo Moratalla (2008). The Applied Ethics of Paul Ricoeur. Proceedings of the Xxii World Congress of Philosophy 3:19-20.
    The latest philosophy of P. Ricoeur offers the opportunity to articulate an applied ethic responsive to the challenges of our time. This proposal is basically collected in his book The Fair 2, which compilates several works and makes cohesion of core issues of practical philosophy. Published a few years before his death, this work of Paul Ricoeur completes the itinerary of a moral and political philosophy devoted to the theme of justice. Extends and develops the works included in The Fair (...)
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  84. Mark S. Muldoon (1997). Ricoeur and Merleau-Ponty on Narrative Identity. American Catholic Philosophical Quarterly 71 (1):35-52.
  85. Denis Müller (1999). Jean-Pierre Changeux Et Paul Ricoeur, Ce QUI Nous Fait Penser. La Nature Et la Règle. Ethical Theory and Moral Practice 2 (1):59-61.
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  86. María G. Navarro (forthcoming). Book Review of 'Hermeneutic Rationality' by Maria Luisa Portocarrero, Luis António Umbelino, Andrezej Wiercinski. [REVIEW] LIT Verlag.
  87. Joan Nordquist (1999). Paul Ricoeur: A Bibliography. Reference and Research Services.
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  88. H. Opdebeeck (ed.) (2000). The Foundation and Application of Moral Philosophy: Ricoeur's Ethical Order. Peeters.
    Moreover, he is known to be an extremely gifted lecturer, who is able to set forth ethical issues very lucidly. erudition and profundity are also evident in the ...
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  89. David Pellauer (2010). Remembering Paul Ricoeur. In Brian Treanor & Henry Isaac Venema (eds.), A Passion for the Possible: Thinking with Paul Ricoeur. Fordham University Press.
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  90. David Pellauer (2007). Ricoeur: A Guide for the Perplexed. Continuum.
    Reading Ricoeur -- Freedom and nature -- Ricoeur's turn to hermeneutics -- The fullness of language and figurative discourse -- Selfhood and personal identity -- Memory, recognition, practical wisdom.
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  91. David Pellauer (2007). Review of Paul Ricoeur, On Translation. [REVIEW] Notre Dame Philosophical Reviews 2007 (2).
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  92. Maria Villela Petit (1988). Thinking History: Methodology and Epistemology in Paul Ricoeur's Reflections on History From History and Truth and Time and Narrative. Philosophy and Social Criticism 14 (2):147-160.
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  93. Robert Piercey (2008). How Paul Ricoeur Changed the World. American Catholic Philosophical Quarterly 82 (3):463-479.
    Like Husserl and Heidegger, Ricoeur offers a powerful and original account of what the “world” is and how it conditions our thinking. But it is difficult to recognize Ricoeur’s contributions unless we view them in relation to another aspect of his work: his post-Hegelian Kantianism. Ricoeur tries to steer a middle course between Kant’s and Hegel’s views on this topic. He thinks the idea of the world plays a crucial role in regulating experience, but he tries to understand this idea (...)
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  94. Eftichis Pirovolakis (2010). Reading Derrida and Ricoeur: Improbable Encounters Between Deconstruction and Hermeneutics. State University of New York Press.
    Written in the aftermath of the deaths of the French philosophers Jacques Derrida (19302004) and Paul Ricoeur (19132005), this book is an important and ...
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  95. Marie-Josée Potvin (2010). Ricoeur's “Petite Éthique”: An Ethical Epistemological Perspective for Clinician–Bioethicists. HEC Forum 22 (4):311-326.
    The passage from a posture of clinician to that of clinician–bioethicist poses significant challenges for health professionals, most notably with regards to theoretical or epistemological views of complex ethical impasses encountered in clinical settings. Apprehending these situations from the only clinical perspective of the nurse or the doctor, for example, can be very unproductive to help solve this kind of situation and certainly poses great limits to the role of the clinician–bioethicist. Drawing on my own experience as a former nurse (...)
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  96. Edi Pucci (1992). Review of Paul Ricoeur's Oneself as Another: Personal Identity, Narrative Identity and "Selfhood" in the Thought of Paul Ricoeur. [REVIEW] Philosophy and Social Criticism 18 (2):185-209.
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  97. B. K. Putt (2011). Learning to Live Up to Death -- Finally: Ricoeur and Derrida on the Textuality of Immortality. Philosophy and Social Criticism 37 (2):239-247.
    In the ninth fragment of his posthumous work Living Up to Death , Paul Ricoeur reflects on Jacques Derrida’s final interview given to the French newspaper Le Monde just months prior to his death. Although he confesses to a genuine distanciation from Derrida regarding salient aspects of their individual memento mori , he does so within the context of significant concessions of agreement. I argue in this article that their differing positions de facto agree at a critical structural level with (...)
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  98. David M. Rasmussen (2007). Preserving the Eidetic Moment:Reflections on the Work of Paul Ricoeur. Research in Phenomenology 37 (2):195-202.
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  99. Charles Reagan (2009). Review of Paul Ricoeur, Living Up to Death. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).
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  100. Charles E. Reagan (1991). Interview Avec Paul Ricoeur Le 8 Juillet, 1991. Bulletin de la Société Américaine de Philosophie de Langue Française 3 (3):155-172.
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