In this article, I will explore the archeology of the concept of attestation in Ricoeur’s work. In a brief discussion of his early reflections on Husserl’s concept of the ego (as an example of reflexive philosophy), I show how the dialectic of trust and suspicion enters Ricoeur’s hermeneutic concerns. I argue that this dialectics remains present in his account of attestation. By a brief confrontation with Heidegger’s notion of attestation as developed in Being and Time, I show that the uniqueness (...) of Ricoeur’s account of attestation is to be found in this dialectic of trust and suspicion that he reinterprets in his later work in light of the concept of attestation. (shrink)

This article presents Paul Ricoeur's ideas about translation in view of giving some guidelines for the interpretation of cultures. Ricoeur's `hermeneutics of the self', which stresses the creativity of capable human being, has its source in a conviction of the superabundance of sense over the abundance of nonsense. It is the problem of the transmission of meaning from one language to another, from one culture to another that gives impetus to his preoccupation with translation. Ricoeur's radical astonishment before the plurality (...) of languages and cultures and his deep conviction about `communication' among human beings made him realize the urgent `task of translation' that is accompanied by a `task of morning'. If translation is the paradigm of all exchanges, its practice can provide us some guidelines in the dialogue of cultures. First, one must courageously open oneself to the `test' of the Other, to welcome difference and respect it as unsurpassable. Second, one must wager on the possibility of an `equivalence without identity', to take a non-hierarchical view of cultures. Third, one must undertake the `task of mourning', to learn to narrate otherwise, to interpret otherwise. (shrink)

The analysis of narrative processes and metaphorical language are the topics generally focused on by business ethics researchers interested in the work of Paul Ricœur. Yet his work on political questions also applies to the ethical issues associated with organizations. Ricœur’s ethical enterprise can be expressed as a triad composed of teleological, deontological, and sapiential levels, associating ostensibly opposing positions of Aristotelian and Kantian origin. In this study, I examine politics, economics, and ethics in their dialectic relation as established by (...) Ricœur. Against a vertical, mechanistic, and axiologically neutral vision of management, he opposes the two conceptual pairs of conviction/imagination and ideology/utopia as well as a superior definition of justice associating reciprocal indebtedness and mutual disinterestedness. Through this analysis, it becomes clear that the vertical, hierarchical nature of politics tends to undermine the horizontal interactions necessary to procure just institutions in society. And any business ethic that does not acknowledge political tensions will be mute. What is needed instead is practical wisdom that is developed through interaction, and often through conflict, involving all the different players. (shrink)

En este artículo se examinarán algunas intersecciones entre el pensamiento de Ricoeur y de Hegel en torno a temas vinculados con la voluntad, la razón práctica y el reconocimiento. Se mostrará que, tras una etapa inicial de reticencia a ocuparse con la filosofía de Hegel, esta se convierte para Ricoeur a mediados de los años 60 en una referencia ineludible en su confrontación con Freud, hasta el punto de llegar a experimentarla como una tentación, de la que parece querer desprenderse, (...) sobre todo en su reflexión sobre lo trágico y la historia en los años 80, pero que reaparece con fuerza en la última década del siglo pasado, hasta culminar con la teoría del reconocimiento, para la cual Hegel constituye una fuente principal, aunque no exclusiva. This article is about some intersecting points between Ricoeur's and Hegel's thought around issues related to free will, practical reason and recognition. After an initial stage of reluctance to deal with the philosophy of Hegel, it becomes for Ricoeur, in the mid-60s, an essential reference in his confrontation with Freud, feeling his influence as a temptation, which he wants to avoid, especially in his reflection about tragedy and history in the 80s. But this influence appears again notoriously, in the last decade of the 20thcentury, culminating with the theory of recognition, to which Hegel constitutes a major source, but not an exclusive one. (shrink)

Normal 0 21 false false false ES-CO X-NONE X-NONE El objetivo del presente artículo consiste en sostener que ha habido una evolución en el concepto de testimonio de Paul Ricoeur y que incluso su primera definición jurídica se diferencia de otras de la misma raíz. Para establecer este último punto se compara su definición con de C.A.J. Coady. Se intentará dar cuenta de los motivos, implicaciones y limitaciones de sus diferencias. Seguidamente, se afirma que en La memoria, la historia, el (...) olvido el filósofo abandona el concepto jurídico de testimonio, caracterizado como una declaración enmarcada en un debate, para inclinarse por otro que lo define como una institución natural dialógica. Nuestra hipótesis es que dicho cambio fue debido no a causas fenoménicas sino contextuales. (shrink)