Year:

  1.  95 DLs
    Olivier Abel & Paul Marinescu (2013). Introduction: On the Proper Use of Phenomenology Paul Ricoeur Centenary. Studia Phaenomenologica 13 (1):11-17.
  2.  98 DLs
    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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  3.  95 DLs
    Annalisa Caputo (2013). A Second Copernican Revolution. Phenomenology of the Mutuality and Poetics of the Gift in the Last Ricoeur. Studia Phaenomenologica 13 (1):231-256.
    Most scholars point out that Ricœur’s itinerary ends with a “phenomenology of the capable human being”. In this paper, I will try to propose a different hypothesis and explain why Ricœur’s last writings can be considered the starting point of a second Copernican revolution within phenomenology. A revolution of both method and contents , which, already in the Preface of Le volontaire et l’involontaire, Ricœur wished could follow after the first revolution of the reflexive phenomenology: a hermeneutic poetic phenomenology that (...)
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  4.  66 DLs
    Marc Crépon (2013). Traversées de la violence. Studia Phaenomenologica 13 (1):283-294.
    At the end of the Second World War, the figure of Gandhi haunts political philosophy as it wrestles with the task of justifying violence in the name of history. The story begins with Arthur Koestler’s Darkness at noon in 1938. Gandhi’s name appears during a discussion between Roubachof and Ivanof. A few years later , Koestler publishes in French a book entitled Le Yogi et le commissaire, analysed by Merleau-Ponty in Humanisme et terreur . Camus replies in L’Homme révolté . (...)
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  5.  104 DLs
    Scott Davidson (2013). The Husserl Heretics: Levinas, Ricoeur, and the French Reception of Husserlian Phenomenology. Studia Phaenomenologica 13 (1):209-230.
  6.  87 DLs
    Natalie Depraz (2013). D'une science descriptive de l'expérience en première personne: pour une phénoménologie expérientielle. Studia Phaenomenologica 13 (1):387-402.
    I would like to propose an interpretation of Ricœur’s first phenomenological works in the light of what I call an “experiential phenomenology”, by answeringthree important questions. The first is a factual and historical interrogation: why has Ricœur abandoned his project of a descriptive phenomenology after publishing his first volume of the The Voluntary and the Involuntary and why did he afterwards direct his philosophical research towards the problem of interpretation? The second interrogation is an epistemological and a methodological one: in (...)
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  7.  86 DLs
    Eddo Evink (2013). Horizons of Expectation. Ricoeur, Derrida, Patočka. Studia Phaenomenologica 13 (1):297-323.
    In several texts, Paul Ricœur has elaborated different concepts of horizon: the horizon of tradition that shapes our perspectives, the horizon as a careful set of determinations of the future, the horizon as a divine call that comes from the future towards us. However, the connection of these three views on the horizon, together with the explicitly Christian interpretation of the third horizon are problematic elements in Ricœur’s thoughts on this topic. In this article his views are confronted with the (...)
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  8.  81 DLs
    Guillaume Fagniez (2013). Hermeneutik im Übergang von Dilthey zu Heidegger. Studia Phaenomenologica 13 (1):429-447.
    Despite the usual genealogies of hermeneutics, Heidegger’s appropriation of Dilthey’s philosophy only deals marginally with hermeneutics. Nevertheless, this paper aims to shed light on elements in favour of an implicit continuity in hermeneutics from Dilthey to Heidegger. Against the general background of the conception of life as self-interpretation, which allows the ontological radicalisation of Dilthey’s hermeneutical concepts, some diltheyan historical and aesthetical paradigms prove to be at work in Heidegger’s first phenomenology of life. “Destruction” itself, the very core of Heidegger’s (...)
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  9.  78 DLs
    Adam J. Graves (2013). Before the Text: Ricoeur and the “Theological Turn”. Studia Phaenomenologica 13 (1):359-385.
    This paper begins by arguing that Jean-Luc Marion’s desire to maintain the philosophical rigor of his analysis of revelation has led him to mischaracterizerevelation as a purely formal phenomenon devoid of any determinate content. The majority of the paper is devoted to showing that the approach to revelation off ered by Paul Ricœur—whose treatment of the phenomenon assumes all of the risks of a thinking exposed to its own historicity—represents an important and all-too-often ignored counterpoint to the prevailing methodological orientation (...)
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  10.  96 DLs
    Jean Grondin (2013). Hans-Georg Gadamer, Paul Ricoeur Correspondance/Briefwechsel 1964-2000. Studia Phaenomenologica 13 (1):51-93.
    We publish here the letters between Gadamer and Ricoeur, as they are found in the Archives of the two philosophers . Starting from February 1964 and ending on October 2000, the thirty-five letters reproduced here cannot give a complete picture of their much richer correspondence and relations, because it seems that neither Ricoeur, nor Gadamer kept all the letters they received from one another. But altogether, they document their common concerns, their mutual respect, even their intellectual solidarity and finally the (...)
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  11.  87 DLs
    Jean Grondin (2013). Ricoeur at-il d'abord introduit l'herméneutique comme une variante de la phénoménologie? Studia Phaenomenologica 13 (1):97-116.
    In later, retrospective texts where he explained his hermeneutical turn, Paul Ricoeur claimed that this turn was due to the impossibility of knowing oneself directly, through introspection, and the necessity to undertake the detour of interpretation with regard to knowledge of oneself. By going back to the first occurrences of this hermeneutical turn in his work of 1960, The Symbolism of Evil, this paper argues that other motives, which were later forgotten, were also at play and perhaps more instrumental, most (...)
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  12.  91 DLs
    Rolf Kühn (2013). Paul Ricoeurs religionsphilosophisches Denken zwischen Schrift (en) und absolutem Voraus. Studia Phaenomenologica 13 (1):335-357.
    Ricoeur developed a very elaborated philosophy of religion. At the same time, he always moved along interdisciplinary borders of philosophy, theology, exegesis, historical and language sciences. His religious concerns are in this sense related to pre-philosophical experiences that within certain fields lend themselves to hermeneutical articulation. His analysis of the Scriptures in terms of narrativity deals with biblical texts. However, he doesn’t speak as a theologian,but as a philosopher, since the question of a philosophical and theological hermeneutics is from his (...)
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  13.  83 DLs
    Burkhard Liebsch (2013). Zeigen, Sagen und Verstehen. Paul Ricoeurs hermeneutische Wege durch die Phänomenologie—von der Aufmerk samkeit zur Sensibilität für den Anderen. Studia Phaenomenologica 13 (1):117-142.
    This essay retraces Paul Ricœur’s references to phenomenological thinking − from his early work on the phenomenology of attention and volition via his methodological considerations of the relation between phenomenology and hermeneutics to his late discussion with Levinas. The paper then focuses onRicœur’s and Levinas’ debate about the limits of the phenomenological notion of the “given” and “givenness” as such with respect to the “phenomenon” ofhuman sensibility vis-a-vis the otherness of the other.
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  14.  92 DLs
    Jean-Philippe Pierron (2013). Appartenance et responsabilité. Paul Ricoeur, penseur de l'écologie? Studia Phaenomenologica 13 (1):403-425.
    Without having directly tackled the question of ecology, the philosophical hermeneutics of Paul Ricœur offers nevertheless an original treatment of the phenomenological theme of “dwelling”. His hermeneutics of the “long path” underscores the fact that our environment is given to us in the form of tools, institutions and the values of historical communities. Whereas the global ecological crisis could easily give rise to a response that is inattentive to cultural diversity, Ricœur’s explicit attention to the question of what it means (...)
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  15.  101 DLs
    Paul Ricoeur (2013). L'Attention: Étude Phénoménologique de l'Attention Et de Ses Connexions Philosophiques. Studia Phaenomenologica 13 (1):21-50.
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  16.  100 DLs
    David-Le-Duc Tiaha (2013). La réserve de sens de la Lebenswelt. Enjeu de l'entrecroisement de la phénoménologie et de l'herméneutique. Studia Phaenomenologica 13 (1):157-183.
    The hermeneutic turn in Ricœur’s phenomenological ontology of the 1960 cannot be considered a break with his methodological approach of philosophy. In fact, as early as 1950 he had already initiated a first attempt to conjoin phenomenology and hermeneutics by relating eidetic description and explanation. The main purpose of the present analysis is to clarify the constellations constituting the structure of mutual determination between phenomenology and hermeneutics. The paper will focus on the question of the Lebenswelt, as reserve of meaning, (...)
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  17.  97 DLs
    Luis António Umbelino (2013). L'étoffe spatiale de la mémoire: Lectures de M. Merleau-Ponty et P. Ricoeur. Studia Phaenomenologica 13 (1):325-334.
    This paper aims to reflect on the possibilities of approaching the phenomenon of memory in relation to space. In order to approach memory on “the side ofspace”, we will find our first decisive guidelines in M. Merleau-Ponty’s analysis of habit developed in Phenomenology of Perception. Starting from there, we will then try to show in what way memory, in a way, can be said to belong to places. The final point of the discussion is Ricœur’s investigation of architecture and urbanism’s (...)
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  18.  60 DLs
    Marc-Antoine Vallée (2013). Les Sources Phénoménologiques de la Conception Ricoeurienne du Langage. Studia Phaenomenologica 13 (1):143-156.
    Does Ricœur’s approach of language enter in contradiction with Husserl’s phenomenological legacy? In response to Claude Romano’s criticisms of the hermeneutical approach of language sustained by Ricœur, this paper intends to shed light on the complex connections between Husserl and Ricœur on the relations between language and experience. It aims to show, against what Romano suggests, that Ricœur’s thinking never leads to a linguistic idealism,but follows effectively a phenomenological exigency through his hermeneutical project.
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  19.  100 DLs
    Pol Vandevelde (2013). Le fondement ontologique du récit selon Ricoeur: mimesis, dette et attestation. Studia Phaenomenologica 13 (1):257-272.
    I examine the problem of what Ricœur calls représentance, which is a stand-in narratives offer of what took place or actions . Ricœur rejects as insufficient two naive options: first, a simple adequacy between what took place and the historical narrative about it and, second, a simple heterogeneity between them so that historical narratives would be mere “possible versions” of what took place. I explore further why Ricœur brought into consideration the attitude of the one offering the narrative, what he (...)
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  20.  84 DLs
    Jean-Louis Vieillard-Baron (2013). Les Formes du Temps Et la Vie Spirituelle Selon Paul Ricoeur. Studia Phaenomenologica 13 (1):273-282.
    In order to identify the role that temporality plays for Ricœur’s view on the spiritual life, I will start my analysis from his interpretation of the Augustinian Confessions . In his reading, Ricoeur makes use of the notion of extension to which he accords multiples meanings and he also points out the conceptual couple of distensio / extensio. I will bring forth Ricoeur’s misinterpretation that consists in strongly relating the discovery of this conceptual couple to the distinction between the three (...)
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  21.  2 DLs
    Scott Davidson (2013). The Husserl Heretics: Ricoeur, Levinas, and the French Reception of Husserlian Phenomenology. Studia Phaenomenologica 13:209-229.
    The legacy of Husserlian phenomenology in France, as Paul Ricœur observes, has inspired a series of “Husserlian heresies.” This paper seeks to shedlight on the Husserl heretics through a study of two influential thinkers who introduced Husserl’s to French readers: Levinas and Ricoeur. Their introductionsgave rise to the “standard picture” of Husserl as an Idealist. Their criticism of Husserl’s Idealism then provides the springboard into their own originalthought. What ultimately emerges from this, however, are two different visions of how phenomenology (...)
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  22.  8 DLs
    Luca M. Possati, Aurore Dumont, Paul-Gabriel Sandu, Paul Marinescu, Witold Płotka, Delia Popa, Maria Gyemant, Christian Ferencz-Flatz, Bogdan Mincă, Denisa Butnaru, Ovidiu Stanciu & Mădălina Diaconu (2013). Book Reviews: Jean Grondin, Paul Ricoeur_, Paris: PUF, 2013 (Luca M. Possati); François Dosse Et Catherine Goldenstein (Éds.), _Paul Ricoeur : Penser la Mémoire_, Paris, Seuil, 2013 (Aurore Dumont); Gert-Jan van der Heiden, _The Truth (and Untruth) of Language. Heidegger, Ricoeur and Derrida on Disclosure and Displacement_, Pittsburgh: Duquesne University Press (Paul-Gabriel Sandu); Marc-Antoine Vallée, _Gadamer Et Ricoeur. La Conception Herméneutique du Langage_, Rennes, Presses Universitaires de Rennes, 2012, Coll. «Philosophica»,(Paul Marinescu); Saulius Geniusas, _The Origins of the Horizon in Husserl's Phenomenology_, Dordrecht: Springer, Series: Contributions to Phenomenology, Vol. 67, 2012 (Witold Płotka); Annabelle Dufourcq, _La Dimension Imaginaire du Réel Dans la Philosophie de Husserl_, Dordrecht: Springer, 2011, Coll.: _Phaenomenologica_ 198 (Delia Popa); Denis Seron, _Ce Que Voir Veut Dire. Essai Sur la Perception, Paris: Éditions du Cerf, 2012 (Maria Gyemant); Hans Frie. [REVIEW] Studia Phaenomenologica 13:469-508.
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  23.  0 DLs
    Denisa Butnaru (2013). Sociologie du soi. Essai d’herméneutique appliquée by Johann Michel. [REVIEW] Studia Phaenomenologica 13:494-497.
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  24.  0 DLs
    Mădălina Diaconu (2013). Das durchscheinende Bild. Konturen einer medialen Phänomenologie by Emmanuel Alloa. [REVIEW] Studia Phaenomenologica 13:500-508.
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  25.  0 DLs
    Aurore Dumont (2013). Paul Ricœur : penser la mémoire by François Dosse et Catherine Goldenstein. [REVIEW] Studia Phaenomenologica 13:471-474.
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  26.  0 DLs
    Christian Ferencz-Flatz (2013). Ding und Verdinglichung. Technik- und Sozialphilosophie nach Heidegger und der Kritischen Theorie by Hans Friesen, Christian Lotz, Jakob Meier, Markus Wolf. [REVIEW] Studia Phaenomenologica 13:489-491.
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  27.  0 DLs
    Maria Gyemant (2013). Ce que voir veut dire. Essai sur la perception by Denis Seron. [REVIEW] Studia Phaenomenologica 13:486-488.
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  28.  0 DLs
    Paul Marinescu (2013). Gadamer et Ricoeur. La conception herméneutique du langage by Marc-Antoine Vallée. [REVIEW] Studia Phaenomenologica 13:476-479.
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  29.  0 DLs
    Bogdan Mincă (2013). Unterwegs zu einer hermeneutischen Übersetzungswissenschaft. Radegundis Stolze zu ihrem 60. Geburtstag by Larisa Cercel, John Stanley. [REVIEW] Studia Phaenomenologica 13:491-494.
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  30.  0 DLs
    Delia Popa (2013). La dimension imaginaire du réel dans la philosophie de Husserl by Annabelle Dufourcq. [REVIEW] Studia Phaenomenologica 13:482-486.
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  31.  0 DLs
    Luca M. Possati (2013). Paul Ricœur by Jean Grondin. [REVIEW] Studia Phaenomenologica 13:469-471.
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  32.  0 DLs
    Witold Płotka (2013). The Origins of the Horizon in Husserl’s Phenomenology by Saulius Geniusas. [REVIEW] Studia Phaenomenologica 13:479-482.
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  33.  1 DLs
    Paul Ricœur & Olivier Abel (2013). L’Attention. Etude Phénoménologique de L’Attention Et de Ses Connexions Philosophiques. Studia Phaenomenologica 13:21-50.
    Paul Ricœur held the conference on attention at Rennes, on the 2nd of March 1939, before the Philosophical Circle of the West. At the time, Ricœur, aged 26, was a teacher of philosophy at Lorient, in the south of Brittany. The text published here, which is available in the Paris Archives, is Ricœur’s extended version of this conference. His careful analysis of attention is impressive in its phenomenological emphasis: from the first lines, he draws relations between attention and perception, considering (...)
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  34.  0 DLs
    Paul-Gabriel Sandu (2013). The Truth of Language. Heidegger, Ricœur and Derrida on Disclosure and Displacement by Gert-Jan van der Heiden. [REVIEW] Studia Phaenomenologica 13:474-476.
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  35.  1 DLs
    Ovidiu Stanciu (2013). Aristote, ses devanciers, ses successeurs by Jan Patočka, trad. Erika Abrams. [REVIEW] Studia Phaenomenologica 13:497-500.
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