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1

PAUL RICŒUR AKO METODOLÓG DEJÍN. VO SVETLE DIELA ČAS A ROZPRÁVANIE

100%
Sivák J.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 9
752 – 765
EN
The author argues that narration embodies the relationships of similarity (mimesis), namely between narration and lived time, between narration and the plot and between narration and the time of reading. He applies this structure to the history and historiography, which is more and more remote from narration. After a close analysis of the writings of the epistemologists of history of continental as well as Anglo-Saxon provenience (The school of annals, structuralism, analytic philosophy, phenomenology) he becomes convicted that history is still a narration though not based on a traditional plot, but on a quasi-plot.
2

P. RICŒUR O VINE A ODPUSTENÍ

86%
Smreková D.
Filozofia (Philosophy)
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2013
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vol. 68
|
issue 9
766 – 778
EN
The paper deals with Ricœur’s conception of forgiveness as related to guilt, which he articulated mainly in his “Memory, history, forgetting”. Forgiveness is paradoxical in itself: while related to something shameful, unjustifiable that one cannot forget, it also, according to Ricœur, gives one an opportunity to forgive. We forgive regardless of our feeling of being offended or humiliated, consequently the act of forgiving is grounded in something transcending mere exchange of forgiveness asked and forgiveness expressed. In his polemics with Jankélévich and Derrida concerning the unconditioned, resp. conditioned character of forgiveness Ricœur tries to decode its ground. The paper tries to shed light on what it means to forgive and why the guilt, even when forgiven, is still remembered, though not in its burdensome and paralyzing form.
3

DILHEYOVSKÝ OBRAT FENOMENOLÓGIE: RICŒUR A HUSSERL

86%
Petit J.-L.
Filozofia (Philosophy)
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2013
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vol. 68
|
issue 9
741 – 751
EN
The author’s focus is on the comparison of two phenomenologists, one of them being the founding father of phenomenology and another French phenomenologist of the second generation. The key issue of the comparison is the constitution of the cultural world implying the confrontation with human sciences. This is something tried already by Husserl, who was influenced in his endeavour by Dilthey (the evidence of it is one of the last volumes of Huserliana (No XXXIX). Ricœur’s hermeneutics of culture also aimed at a dialogue with humanities, although for him this “Diltheyan turn” remained unnoticed: the above mentioned volume of Husserliana has not been at his disposal when he was opening the phenomenology to humanities.
4

HERMENEUTIC TURN IN ANTOINE BERMAN’S PHILOSOPHY OF TRANSLATION: THE INFLUENCE OF HEIDEGGER AND RICŒUR

86%
Woo Yun S., Lee H.
Filozofia (Philosophy)
|
2013
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vol. 68
|
issue 3
205 – 219
EN
The paper aims on explaining Antoine Berman’s “hermeneutic turn”, as exhibited in his final and posthumous publication Toward a Translation Criticism: John Donne, from the perspective of the Heideggerian and Ricœurian hermeneutics. In the first part of this paper, we deal with the overall nature of Berman’s hermeneutic turn. In the second part we try to discover the influence of Heideggerian hermeneutics on Berman’s reflection. Next, we discuss the key notions of Ricœurs’ hermeneutics, known as “post”-Heideggerian hermeneutics, with reference to the main concepts proposed by Berman for translation critiques. Finally, we reflect on the significance of Berman’s “unfinished” hermeneutic project.
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