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O Hermeneutycznej funkcji dystansu Paula Ricoeura w świetle pojęcia gry

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Krupecka I.
Filo-Sofija
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2004
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vol. 4
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issue 4
225-232
EN
Abstract In his essay The Hermeneutic Function of Distance Paul Ricoeur describes the fundamental concepts of theory of language and text. He criticizes some thesis of Hans Georg Gadamer, but also refers to the notion of “game”, which is essential to Gadamer’s philosophical hermeneutics. That gives a chance to interpret Ricoeur’s essay through category of “game” as a basis of human activity. The Hermeneutic Function of Distance has two sources: hermeneutics and structuralism, which is already visible in the nivel of words used by Ricoeur (understanding, disclosure of world, but on the other hand: structure or system). There we can find a possibility of use the notion of “game” in interpreting Ricoeur’s essay: the game is a combination of accident (every move in game) and necessity (rules, conventiones), of system and player’s free will. Ricoeur recognizes the distance, which is fundamental mark of the discourse, as the dialectics of event and meaning: the meaning actualizes itself in the event, and event becomes fill of meaning. In this way the language constitutes it’s reference to the world. Using the notion of “game”, as Gadamer did, one can say, that the world is disclosed through language in the area of self-presenting game. Moreover, being the medium of every experience and every understanding game makes possible to distinguish what is already known and what stays outside the game and needs to be understood. According to Ricoeur the same process appears in the creation and perception of literary works. Both author and lector are the players of this special game, which constitutes the basic relation, questioned by Derrida, between the sender and the receiver of text. At the same time, the literary work loses the reference of the first degree and profit by other reference – to Lebenswelt, the area of literary game. The game-text, through it’s self-presenting activity, attains to predominate over the consciousness of lector and makes possible to experience a text. The basic condition of this process is the distance between the real-self and the player’s-self, the fundamental distance of every communication.
2

K OTÁZKE KOLEKTÍVNEJ MORÁLNEJ ZODPOVEDNOSTI NEŠTRUKTÚROVANÝCH ZOSKUPENÍ

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Smreková D.
Filozofia (Philosophy)
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2019
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vol. 74
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issue 8
608 – 621
EN
The hypothesis of the article is the idea that the collective moral responsibility is meaningful also at the level of unstructured groups, which do not have a stable identity capable of persisting over time. According to the author, such a grouping does not necessarily have to fulfil the conditions specific to a structured group in order to have the status of an agent and be able to bear moral responsibility (for example to avert evil in situations requiring collective action); nor does it need to possess the qualities that are usually a prerequisite to classify an agent as responsible for its actions - such as autonomy of will, cognitive ability, intention, and control over its actions. Regarding the question of collective moral responsibility for the consequences of a collective action (or collective inactivity), the author suggests: a) to use Ricoeur's concept of responsibility in its specific moral dimension involving the relationship with others; b) to modify the archaic “all for oneˮ principle so that, instead of solidarity with the transgressor, it implies solidarity with those in distress or with those who are experiencing injustice.
3
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Uwagi na temat metafory i symbolu

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Dobosz A.
Filo-Sofija
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2007
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vol. 7
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issue 7
EN
The article deals with the problem whether the metaphor considered from historical and logical perspective precedes the symbol as a linguistic phenomenon. The problem is analyzed in the context of Paul Ricoeur’s symbolism of evil, related to the relevant metaphors of evil. The author disagrees with Ricoeur and claims that “metaphors of evil” precede symbols of evil. No symbol of evil contains more than is already contained in a corresponding metaphor. Without metaphors of evil symbols of evil would not have emerged.
4

Paula Ricoeura hermeneutyka symboli. Próba prezentacji)

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Michałowski D.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 3
91 - 114
EN
The article is an attempt to understand the Paul Ricoeur’s hermeneutics of symbols. According to him the world of symbols is the key to understanding existence. This is testified by three areas of modern thought: Freud’s psychoanalysis, the phenomenology of religion, and poetry. All of them show that only through symbols are we able to touch the riddle of reality and the mystery of existence. However, what symbols reveal is not conclusive; they simultaneously show and cover up, pointing to different and contradictory values and meanings. Thus one of the most important problems are conflicting interpretations. Phenomenology and psychoanalysis offer a suggestive example in this context: for phenomenology symbols lead to truth, while for psychoanalysis they lie and mask. Which interpretation is correct? According Ricoeur we should accept both, understanding that both explain the paradox of being.
5
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Na czym polega skończoność ciała własnego? W poszukiwaniu odpowiedzi Paula Ricoeura

88%
Jakubowski J.
Filo-Sofija
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2010
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vol. 10
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issue 2(11)
107-124
FR
L’analyse du problème formulé dans le titre se compose de deux parties thématiques. La première présente la conception du corps propre élaborée par Ricoeur et ses sources philosophiques (Maine de Biran, Husserl, Marcel, Heidegger) les plus importantes. La deuxième partie presénte deux significations fondamentales de la notion de la finitude du corps propre chez Ricoeur. Celui-ci distingue la finitude du corps propre considerée comme une „ouverture” (1) et comme une „fermeture dans l’ouverture” (2). La troisième signification de la notion ci-dessus, mentionnée dans la conclusion de l’article, est liée à une catégorie de l’altérité du corps propre.
6

Strangeness and Unity: The Synthetic Unity of Apperception according to Kant and Freud

75%
Leder A.
Przegląd Filozoficzny. Nowa Seria
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2005
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vol. 14
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issue 2(54)
203-220
EN
The author investigates the possibility to present Freudean psychoanalysis as a form of transcendentalism. More specifically, he examines the relationship between Freud's belief that something alien can exist in the subject - this strange element is called the unconscious - and Kantian concept of the synthetic unity of apperception. The starting point of the analysis is an interpretation of Freud offered by Ricoeur. By introducing the language of transcendental philosophy to the reading of Freud, Ricoeur has succeeded in putting to the side the question of the subjective preconditions for the emergence of meaning. Subsequently the author turns to a Heideggerian reading of Kant which offers a model justification for the view that makes the unity of 'I think' a fundamental precondition predicated by variety of aspects and identified by temporal existence. Finally he proceeds to confront the temporal condition of subjectivity with the extratemporal character of the unconscious, and refers to the critique of the metaphysical conception of time levelled by Derrida against Heideggerian metaphysics of the 'Dasein'. In the end, what initially may have seemed a paradoxical reading of Freud - namely that the unconscious springs from the most primitive intuitions of animism but at the same time is a continuation of Kant's philosophy - is borne out by his analysis.
7
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Narativní analýza v sociologickém výzkumu: přístupy a jednotící rámec

63%
Nekvapil J., Havlík M., Hájek M.
Sociologický časopis. Czech Sociological Review
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2012
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vol. 48
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issue 2
199-224
EN
Against the backdrop of the current popularity of the concept of narrative in the social sciences the authors analyse the uses of narrative analysis in empirical social research and provide a unifying frame based on Paul Ricoeur‘s notion of narrative mimesis. To begin they situate ‘narrative’ in the context of the social research tradition. Using both a simple and an elaborated definition of narrative they outline the main approaches to narrative analysis relevant to sociology and categorize them as structuralist, hermeneutic, or interactionist. The crux of the article is a discussion of Ricoeur’s integrative model of narrative as threefold mimesis and its proposed methodological application in sociological narrative research. The authors argue that Ricoeur’s model obviates undesirable analytical simplifications and encourages research that captures all the substantial aspects of narrative, including the producer (the narrator) and the recipient (the listener or reader).
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