Compilado: Percy Acuña Vigil
Paul Ricoeur
First published Mon Nov 11, 2002; substantive revision Mon Apr 18, 2011
Enlace a la fuente: Stanford Enciclopedia of Philosophy
Paul Ricoeur (1913–2005) is widely recognized as one of the most
distinguished philosophers of the twentieth century. In the course of
his long career he wrote on a broad range of issues.
His books include
a multi-volume project on the philosophy of the will:
Freedom and Nature: The Voluntary and the Involuntary (1950,
Eng. tr. 1966), Fallible Man (1960, Eng. tr. 1967),
and The Symbolism of Evil (1960, Eng. tr. 1970); a major
study of Freud: Freud and Philosophy: An Essay on
Interpretation (1965, Eng. tr. 1970); The Rule of
Metaphor (1975, Eng. tr. 1977); Interpretation Theory:
Discourse and the Surplus of Meaning (1976); the
three-volume Time and Narrative (1983-85,
Eng. tr. 1984–88); Lectures on Ideology and Utopia
(1986); the published version of his Gifford lectures: Oneself as
Another (1990, Eng. tr. 1992); Memory, History,
Forgetting (2000, Eng. tr. 2004); and The Course of
Recognition (2004, Eng. tr. 2005).
In addition to his books,
Ricoeur published more than 500 essays, many of which appear in
collections in English: History and Truth (1955,
Eng. tr. 1965); Husserl: An Analysis of His Phenomenology
(1967); The Conflict of Interpretations: Essays in
Hermeneutics (1969, Eng. tr. 1974); Political and Social
Essays (1974); Essays on Biblical Interpretation
(1980); Hermeneutics and the Human Sciences (1981); From
Text to Action (1986, Eng. tr. 1991); Figuring the Sacred:
Religion, Narrative, and Imagination (1995); The Just
(1995, Eng. tr. 2000); On Translation (2004, Eng. tr. 2004);
and Reflections on the Just (2001, Eng. tr. 2007).
The major theme that unites his writings is that of a philosophical
anthropology. This anthropology, which Ricoeur came to call an
anthropology of the “capable human being,” aims to give an
account of the fundamental capabilities and vulnerabilities that human
beings display in the activities that make up their lives. Though the
accent is always on the possibility of understanding the self as an
agent responsible for its actions, Ricoeur consistently rejects any claim
that the self is immediately transparent to itself or fully master of
itself. Self-knowledge only comes through our relation to the world
and our life with and among others in that world.
In the course of developing his anthropology, Ricoeur made a major
methodological shift. His writings prior to 1960 were in the tradition
of existential phenomenology. But during the 1960s Ricoeur concluded
that properly to study human reality he had to combine
phenomenological description with hermeneutic interpretation. For this
hermeneutic phenomenology, whatever is intelligible is accessible to
us in and through language and all deployments of language call for
interpretation. Accordingly, “there is no self-understanding
that is not mediated by signs, symbols, and texts; in the
final analysis self-understanding coincides with the interpretation
given to these mediating terms” (“On
Interpretation”, in From Text to Action, 15,
translation corrected). This hermeneutic or linguistic turn did not
require him to disavow the basic results of his earlier
investigations. It did, however, lead him not only to revisit them but
also to see more clearly their implications.
Enlace: Paul Ricoeur y los desplazamientos de la Hermenéutica
Enlace a otra publicación sobre la obra de Paul Ricoeur en mi blog Bonus Vita
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