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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 (1996). Paul Ricœr la Promesse Et la Règle. Monograph Collection (Matt - Pseudo).
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  4. Olivier Abel (1993). Ricoeur's Ethics of Method. Philosophy Today 37 (1):23-30.
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  5. 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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  6. Rómulo Acurio (2012). Paul Ricoeur: Caminos de reconocimiento. Areté. Revista de Filosofía 18 (2):351-360.
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  7. Suzi Adams (2016). On Ricœur’s Shift From a Hermeneutics of Culture to a Cultural Hermeneutics. Études Ricoeuriennes / Ricoeur Studies 6 (2).
    L’argument de cet essai est double: il soutient d’abord que la conception de l’imaginaire social présentée par Ricœur dans Idéologie et utopie révèle un tournant en direction d’une théorie générale de la culture, qui se comprend mieux comme le passage d’une herméneutique de la culture à une herméneutique culturelle. Ce changement de perspective est constitutif de l’anthropologie philosophique ricœurienne de la “vie sociale réelle” et cet article défend l’idée selon laquelle il se résume lui-même dans l’évolution de la réception de (...)
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  8. Abdul Afaki (2008). Zamakhsharī’s Hermeneutical Approach to the Qur’An. Transcendent Philosophy Journal 9:191-204.
    Benefiting from certain concepts of contemporary Western hermeneutics,this paper reviews Zamakhsharī’s hermeneutical approach to the Qur’ān ashe expounds it in his magnum opus, Kashshāf. Criticizing the laterWittgensteinian model of language as a monadically opaque structure ofrules, Habermas defines the notion of ordinary language as a porous spherewhose rules are not precise and unequivocal. I have found both of thesemodels fruitful while interpreting Zamakhsharī’s linguistic-scholasticapproach to Qur’ānic hermeneutics. In the nexus of the Wittgenstein-Habermas contrast regarding the concept of ordinary language, I (...)
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  9. 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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  10. Oreste Aime (2007). Senso E Essere: La Filosofia Riflessiva di Paul Ricœur. Cittadella.
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  11. Peter J. Albano (1982). Ricoeur's Contribution to Fundamental Theology. The Thomist 46 (4):573.
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  12. Peter Joseph Albano (1987). Freedom, Truth, and Hope the Relationship of Philosophy and Religion of the Thought Paul Ricoeur. Monograph Collection (Matt - Pseudo).
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  13. 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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  14. 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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  15. Emmanuel Alloa (2015). Du Témoignage Ou de L’Ininterprétable. Études Ricoeuriennes / Ricoeur Studies 6 (1):94-110.
    This article defends the thesis that the reflection which Ricœur conducts on the notion of testimony is not one research topic among others, but forms one of the keys to understanding the Ricœurian project as such. The notion of testimony enables one to get beyond the polarity of description and ascription, in order to return to the question of the real. Through an examination of the quadruple grammar of testimony that Ricœur proposes and its context in the dialogue with historiography (...)
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  16. Recep Alpyağıl (2010). Türkiye'de Otantik Felsefe Yapabilmenin Imkânı Ve Din Felsefesi: Paul Ricoeur Örneği Üzerinden Bir Soruşturma. İz Yayıncılık.
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  17. Lorenzo Altieri (2013). Genèse d'une hérésie: la phénoménologie herméneutique de Paul Ricoeur. Studia Phaenomenologica 13 (1):187-208.
    In this essay I revisit Ricœur’s famous greffe in light of Husserl’s method. In other words, I try to highlight the anti-idealist interpretation of phenomenology exposed by Ricœur in his early project and in some later works, in order to present the necessity of the graft of hermeneutics onto the worn out body of western reflexive philosophy. This surgery has a radical effect on the “Subject”: far from provoking a “rejection crisis”, the hermeneutical graft provides the Cogito with a new (...)
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  18. Lorenzo Altieri (2002). La poetica del perdono difficile nell'ultimo Ricoeur. Studium 98 (3):391-403.
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  19. Lorenzo Altieri, Pamela Anderson, Patrick Bourgeois, Fred Dallmayr, Gregory Hoskins, Domenico Jervolino, Morny Joy, David M. Kaplan, Richard Kearney, Peter Kemp, Jason Springs, Henry Venema, John Wall & John Whitmire (2011). Paul Ricoeur: Honoring and Continuing the Work. Lexington Books.
    This collection of essays is dedicated to the prolific career of Paul Ricoeur. Honoring his work, this anthology addresses questions and concerns that defined Ricoeur’s.
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  20. Jean-luc Amalric (2014). Introduction. Études Ricoeuriennes / Ricoeur Studies 5 (2):1-4.
    LA QUESTION DE L'IMAGINAIRE SOCIAL ET POLITIQUE.
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  21. Jean-luc Amalric (2014). Événement, idéologie et utopie. Études Ricoeuriennes / Ricoeur Studies 5 (2):9-22.
    RESUME L’hypothèse que tente d’esquisser cet article est que l’idée ricœurienne d’une médiatisation dynamique des contradictions de l’imaginaire social présuppose une corrélation originaire de l’idéologie et de l’utopie qui ne peut elle-même être comprise qu’à partir de l’événement de l’institution d’un imaginaire social constituant. Dans un premier temps, l’article s’efforce de cerner ce qui fait la spécificité de la théorie ricœurienne de l’idéologie et de l’utopie comme « pratiques imaginatives », en soulignant à ce titre l’influence déterminante des thèses de (...)
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  22. 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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  23. 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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  24. 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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  25. F. Amherdt (2006). Entrer En Reconnaissance Avec Paul Ricoeur: Un Hommage. Nouvelle Revue Théologique 128 (3):370-387.
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  26. François-Xavier Amherdt (2007). «L\'étranger» dans l\'oeuvre de Paul Ricoeur. Humanistyka I Przyrodoznawstwo 13.
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  27. Francois-Xavier Amherdt (2006). Paul Ricœur (1913-2005) Et la Bible. Revue des Sciences Religieuses 80 (1):117-119.
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  28. François-Xavier Amherdt (2004). L'herméneutique Philosophique de Paul Ricœur Et Son Importance Pour l'Exégèse Biblique, En Débat Avec la New Yale Theology School. Saint-Augustin.
    L'excellent Document de la Commission biblique pontificale " L'interprétation de la Bible en Église " (1994) mentionne le philosophe protestant Paul Ricœur au rang des penseurs herméneutiques indispensables à l'intelligence de l ...
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  29. 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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  30. 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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  31. Pamela Anderson (1989). Paul Ricoeur's Philosophy of the Will: The Contribution of Ricoeur's Philosophical Project to Contemporary Theological Reconstruction. Dissertation, University of Oxford (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;The reconstruction of Paul Ricoeur's philosophical project presented in this thesis endeavours to bring together his various ideas concerning human willing in order to assess the contribution they are able to make to contemporary Christian theology. This critical assessment identifies the field of concepts and issues that comprise Ricoeur's Kantian account of willing; it also challenges his reliance on a paradoxical account of the human subject as being both (...)
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  32. 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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  33. 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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  34. 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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  35. Pamela Sue Anderson (1993). Ricoeur and Kant Philosophy of the Will. Monograph Collection (Matt - Pseudo).
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  36. Dudley Andrew (2000). Tracing Ricoeur. Diacritics 30 (2):43-69.
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  37. 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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  38. A. Appoloni (1987). History and Narration in Ricoeur, Paul. Verifiche: Rivista Trimestrale di Scienze Umane 16 (3):265-290.
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  39. Alberto Appoloni (1987). Storia e narrazione in Paul Ricoeur. Verifiche: Rivista Trimestrale di Scienze Umane 16 (3):265-290.
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  40. 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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  41. Luca Arduin, Logica Ermeneutica E Dialettica Del Sè.
    Beginning from a preliminary question on the meanings of the word "logic" in the expression "hermeneutic logic" used by Ricoeur in a well-known essay of his, the first aim of our research (Part I) was to investigate the origin, the structure and the speculative meaning of Ricoeur's "methodical hermeneutics" following the progressive elaboration of Ricoeur's method through the texts in which Ricoeur himself has explained it, through a dialogue with those authors (Husserl, Heidegger, Gadamer) who have been more influential on (...)
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  42. 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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  43. 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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  44. Kelly A. Armstrong (2007). Epistemological Hermeneutics in Clinical Praxis: Appropriating Paul Ricoeur. Dissertation, Proquest
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  45. Matthieu Arnold (2012). Gerhard Von rad dans Les écrits de Paul ricœur. Revue D'Histoire Et de Philosophie Religieuses 92 (1):117-137.
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  46. Sophie-Jan Arrien (2007). Ipséité et passivité : le montage narratif du soi. Laval Théologique et Philosophique 63 (3):445.
    Le phénomène de la vie - toujours mienne ou tienne - se donne à voir et à comprendre dans sa cohésion et son identité propre à partir d’un montage narratif. C’est l’hypothèse qu’explore cet article en tâchant de déterminer si ce montage narratif renvoie à un «coup monté», comme le suggère Artaud, ou s’il s’agit, selon l’analyse très différente de Ricoeur, d’une intrigue dans laquelle un personnage, intriqué dans ses propres expériences, lutte contre l’éparpillement de soi, ou encore, comme chez (...)
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  47. 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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  48. 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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  49. R. Will Ashton (2000). 'The Rule of Metaphor': A Hermeneutic and Generative Phenomenological Analysis of Metaphor in the Discourse of Integrated Medicine. Dissertation, Southern Illinois University at Carbondale
    This dissertation shows how metaphor analysis may be used as an archeological method that takes the speech analyst beyond the surface of talk to disclose the generative density and sedimentation of possible meaning upon which a discourse is constructed. My analysis shows that within the context of the discourse of integrated medicine this method can bring certain semantic properties into view which might otherwise remain obscured or hidden. The method developed here is a critical one, framed in terms of the (...)
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  50. Kim Atkins (2013). Ricoeur on Objectivity. Philosophy Today 46 (4):384-395.
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1 — 50 / 1142