Search results

1

O tzw. końcu podmiotu – współczesne rewizjonistyczne konteksty filozoficzne

100%

Warmbier A.

Zarządzanie Publiczne / Public Governance

|

2014

|

issue 3(29)

45-56

PL

Przedmiotem moich rozważań jest pytanie, czy wielokrotnie ogłaszana śmierć człowieka (podmiotu) przypieczętowała jego rzeczywisty kres, czy wręcz przeciwnie, zmusiła do gruntownego przemyślenia i zreorganizowania strategii obronnych w obrębie trwającego sporu. W tym celu analizie poddaję dwa główne paradygmaty pojmowania podmiotowości: monadyczny oraz relacyjny (dialogiczny). Następnie staram się wyjaśnić, na przykładzie koncepcji podmiotu dialektycznego Paula Ricoeura oraz filozofii Innego Emmanuela Lévinasa, powody, dla których należy zrezygnować z części prerogatyw, jakie przypisała podmiotowi nowożytność, jeśli chcemy, by dyskusja o subiektywności mogła w przyszłości się rozwijać. W artykule bronię tezy, że powrót do idei podmiotu nie oznacza powrotu podmiotu, lecz odejście od starych form myślenia na rzecz nowych ujęć. Waga konsekwencji usunięcia idei podmiotu znacznie przewyższa doniosłość satysfakcji płynącej z ostatecznego zamknięcia sporu.

EN

In the paper, the author asks whether what we have all heard over and over again of the “end of man” means the real end of man or, on the contrary, it has given rise to profound and necessary reevaluation of self-transparent subjectivity. The debate on the notion of selfhood has not been closed yet. The author analyzes two different approaches to the problem. One pertains to the “self ” that is taken as a monad. The other refers to dialogical theory of selfhood which, as she tries to explain, one may regard as a way of overcoming the essential problem with the constitution of ourselves. According to this, the author claims that it is necessary to reconsider the claims of modern philosophy. She suggests that many of the objections that have been made against subjectivity derive from the narrow view of philosophy in the 17th century.

2

A Hermeneutic Critique on George Steiner’s Hermeneutic Motion in Translation

99%

Kharmandar M. A.

Crossroads. A Journal of English Studies

|

2018

|

vol. 20

EN

George Steiner’s Hermeneutic Motion, published in his major book After Babel, is usually regarded as the most important theory in the hermeneutics and even philosophy of translation. The work, however, has received criticism by authors who normally write outside of the classical realm of hermeneutics. A lingering assumption is that hermeneutics, and even other strands of Continental philosophy, necessarily need or should rely on Steiner’s postulates. A critical approach to his theory from a hermeneutic perspective can clarify how valid/practical Steiner’s ideas are. Reviewing all of the chapters in After Babel, this study thematically unifies the criticisms on Steiner’s theory, while highlighting deeper conflicts in the work. As a most substantial reading of the hermeneutic motion, the study emphasizes the importance of emerging hermeneutic theories of translation in the twenty-first century.

3

Topos długich uszu. Transfiguracje symbolu królika

99%

Walczak B.

Załącznik Kulturoznawczy

|

2014

|

issue 1

87-102

EN

The article is focused on the analysis of transfiguration of an archaic symbol within contemporary popular culture. The theoretical framework is Ricoeur’s theory of symbol and Barthes’s semiotics. The author attempts to show how metonymic strings are gradually modified upside down.

4

Hermeneutic Notion of a Human Being as an Acting and Suffering Person: Thinking with Paul Ricoeur

99%

Wiercinski A.

Ethics in Progress

|

2013

|

vol. 4

|

issue 2

18-33

EN

Acting and suffering subjectivity makes a grand sujet in Ricoeur's philosophy. In his Time and Narrative Ricoeur created the notion of narrative identity which is an individual internalized and evolving life strory. The narrative alone might define the “who”. Whoever lives and exists, suffers. Ricoeur metaphorically defined life as a cloth. We can add, Wiercinski continues, that this cloth is woven with pain. It is pain which makes the cloth, and, at the same time, it is also a joy of the human condition. As humans, we are called to wear this cloth as well as to understand what does it mean - from the hermeneutic perspective.

5

Neither Heresy Nor Renewal: Phenomenology as Permanent Self-Correction and Self-Improvement

99%

Przyłębski A.

Dialogue and Universalism

|

2015

|

issue 3

51-61

EN

The article considers the problem of the redefinition of the concept of phenomenol-ogy after Heidegger’s critique of the idea of presuppositionlessness, Ricoeur’s criticism of the beginning of the transcendental ego, and Merleau-Ponty’s criticism of Husserl’s perceptual apprehension.

6

Dziedzictwo śmierci — Ricoeur i Derrida

99%

Idziak U.

ARGUMENT: Biannual Philosophical Journal

|

2011

|

vol. 1

|

issue 2

291-300

PL

Autorka artykułu zestawia ze sobą dwie próby przeciwstawienia się koncepcji Sein zum Tode Heideggera (przeżycie Jacquesa Derridy oraz „żyć aż do śmierci” Paula Ricoeura). Ich pozorna bliskość (deklarowana przez Ricoeura) jest inspiracją do dyskusji na temat pozytywności Derridiańskiej dekonstrukcji. Ricoeurowskie rozumienie życia wydaje się uniemożliwiać zrozumienie dekonstrukcji jako wierności innemu nie w jego tożsamości, lecz różnicy.

7

The Role of Image and Imagination in Paul Ricoeur’s Metaphor Theory

99%

Weichert K.

Eidos. A Journal for Philosophy of Culture

|

2019

|

vol. 3

|

issue 1(7)

64–77

EN

Paul Ricoeur uncovered the creative aspect of language in his theory of metaphor. The metaphor is a special combination of words that as a clash of distant semantic fields forces the reader to interpret the sentence in a new way and see things in a new light. It is a process in which the imagination plays an important role. Ricoeur compares the metaphor to the Kantian schema which is a procedure to provide an image to a concept. The image helps in the process of assimilating distant elements and thus to achieve a new interpretation. To change perspective the suspension of reference (imaginary neutralization) is also needed. The aim of this essay is to analyze the imaginative functions which are operative in the metaphor and look for an answer to the question about the role of the imagination as a productive power as well as a power of internal intuitions.

8

Dialektyka podmiotu. Tożsamość narracyjna w teorii Paula Ricoeura a psychoanalityczne koncepcje narcyzmu

98%

Bielińska A.

Kultura i Wartości

|

2019

|

issue 28

DE

Der Artikel setzt sich zum Ziel, die Ähnlichkeiten zwischen dem Modell der Subjektbezogenheit, das aus der Theorie der Erzählidentitäten von Paul Ricoeur entsteht und jenem Modell, das durch einige psychoanalytische Entwürfe des Narzissmus impliziert wird, nachzuweisen. Es werden zunächst Ricoeurs Anschauungen über den dialektischen Charakter der Beziehung zwischen der für das Individuum identitätsprägenden Erzählweise und der erlebten Wirklichkeit dargestellt. Im Rahmen des Entwurfs von Ricouer ist die Erzählung einerseits in ein vornarratives Leben verwickelt, andererseits verwandelt sie es sinngebend. Eine so verstandene Erzählung bildet einen Abwehrmechanismus, der das einmalige Individuum vor der überwältigenden Wirklichkeit schützt, was sie an den in der Psychoanalyse beschriebenen Narzissmus näherbringt. Es werden ebenfalls ausgewählte Entwürfe des Narzissmus (Freud, Klein, Winni-cott) dargelegt und es wird aufgezeigt, dass sich sowohl der Narzissmus als auch die Erzählung auf einem dialektischen Verhältnis zwischen der Widerspiegelung und Umwandlung, Verwicklung und Autonomie, Inkohärenz und Kohärenz stützt. Den Artikel schließt die Vorstellung von Ansichten Julia Kristevas ab, die dem Narzissmus einen inhärent erzählerischen Charakter zuerkennt.

EN

The aim of this paper is to bear out the similarity between the model of subjectivity that emerges from Paul Ricoeur’s theory of narrative identity and the one implied in some of the psychoanalytic conceptions of narcissism. Presented are Ricoeur’s views on a dialectic relation between the narrative forming an individual’s identity and lived reality. In Ricoeur’s theory stories are entangled in pre-narrative life yet at the same time they do transform it by imbuing it with a meaning. The narrative so perceived turns into a defence mechanism pro-tecting singularity against overwhelming reality, which development draws it to the psychoanalytical notion of narcissism. Selected conceptions of narcissism (Freud, Klein, Winnicott) are reviewed to indicate that narcissism, similarly as the narrative, is based on a dialectical relation between reflection and transformation, dependence and autonomy, incoherence and coherence. Presented are also Julia Kristeva’s views attributing an inherently narrative character to narcissism.

PL

Celem artykułu jest wykazanie podobieństwa między modelem podmiotowości wyłaniającym się z teorii tożsamości narracyjnej Paula Ricoeura, a tym implikowanym przez niektóre spośród psychoanalitycznych koncepcji narcyzmu. Przedstawione są poglądy Paula Ricoeura na temat dialektycznego charakteru relacji między kształtującą tożsamość jednostki narracją a przeżywaną rzeczywistością. W ramach koncepcji Ricoeura opowieść zarówno uwikłana jest w przednarracyjne życie, jak i je przekształca, nadając mu sens. Tak rozumiana opowieść stanowi mechanizm obronny chroniący jednostkowość przed obezwładniającą rzeczywistością, co zbliża ją do opisywanego przez psychoanalizę narcyzmu. Zaprezentowane zostają również wybrane koncepcje narcyzmu (Freud, Klein, Winnicott); zostaje wykazane, że narcyzm, podobnie jak narracja, opiera się na dialektycznej relacji między odzwierciedlaniem i przekształcaniem, uwikłaniem i autonomią, niespójnością i spójnością. Artykuł zamyka prezentacja poglądów Julii Kristevej, która przyznaje narcyzmowi inherentnie narracyjny charakter.

9

Czym jest rozumienie w humanistyce? Próba odpowiedzi Hansa-Georga Gadamera

85%

Luc J.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

|

2013

|

vol. 25

125 - 140

EN

The aim of this article is to extract from Gadamer’s writings his view about understanding in the humanities and to confront the results of this research with analyses of other interpreters. The key to the epistemology of the humanities is the ontology of its subject and, above all, its object. The former has been characterized by its ﬁniteness, historicity and irremovable assumptionism of cognition. To the latter two basic features have been ascribed: dynamism (it exists only as the motion of thinking) and indeﬁniteness in such, which is connected with the fact that it is not given, but created by the subject. In the humanities understood in such a way we can only have the existential, and not classic, concept of truth. The very humanistic activity is more about creation than cognition.

10

Myself, Only Moreso

85%

Hustwit J. R.

Open Theology

|

2016

|

vol. 2

|

issue 1

EN

Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve syncretisms and pernicious incommensurability.

11

Spotkania z przeszłością w Ostatniej taśmie Samuela Becketta i Uchu Igielnym Wiesława Myśliwskiego

85%

Strąk M.

Przegląd Humanistyczny

|

2020

|

vol. 64(4 (471))

60-72

PL

The aim of the study is to compare Samuel Beckett’s monodrama Krapp’s Last Tape (1958) and Wiesław Myśliwski’s novel Ucho Igielne (2018) in the context of the construction of time, which, despite the genre and content differences between those literary works, is parallel. The characters are returning to the past by reconstructing the figure of their younger selves and entering into a specific dialogue with them. The relationship between the past and the present is interpreted in the context of Paul Ricoeur’s concept of narrative identity. Each of the works is an unusual study of the old age and the structure of human memory.

12

A Healing Journey toward Oneself: Paul Ricoeur’s Narrative Turn in the Hermeneutics of Education

85%

Wierciński A.

Ethics in Progress

|

2010

|

vol. 1

|

issue 1

31-41

EN

Narrative Mode of Understanding: Education as the Bildung of Humanity of the Human Being We all witness the inadequacy of pragmatic, approved short term solutions to complex problems of educational systems at different levels. It is predominantly the mentality of efficiency and efficacy, healing which primarily directs main attention to a practical question of ?what needs to be done? to achieve the best results in a possibly shortest time with a minimal personal, visit this social, and financial involvement

13

Kwestia świadectwa Transcendencji. Tropem Paula Ricoeura

80%

Jakubowski J.

Przegląd Religioznawczy

|

2019

|

issue 2/272

EN

What is the Transcendence Testimony? An attempt at answering this question on the basis of Paul Ricoeur’s texts runs into a distinction between “external” testimony, that is, an eyewitness’s account of the course of events, and “internal” testimony, that is, the confirmation of a person’s beliefs by the course of events. Ricoeur seeks to show that the religious meaning of testimony that emerges in biblical texts is determined by the interdependence and mutual conditioning of the two types of testimony. According to Ricoeur, this interdependence should be taken into account also when confronting the biblical concept of witness with the requirements of contemporary hermeneutical-phenomenological philosophy. Is it not the case, in particular, that the condition of possibility of recognizing the manifestation of the Absolute within history (in some “Here and Now”) is a reflexive movement, revealing the Absolute on the existential level defined by Jean Nabert as “originary affirmation”? However, Ricoeur, being conscious of the somehow aporetic nature of Nabert’s proposed solution, suggests that it can gain a significant expressive power if we read it in light of the concept of “substitution” presented in Lévinas’ work Otherwise than Being or Beyond Essence.

14

Między teologią a poezją. Przebaczenie u Mickiewicza

80%

Kuczera-Chachulska B.

Paedagogia Christiana

|

2016

|

vol. 1/37

223-232

PL

Szkic otwiera przywołanie refleksji Cz. Zgorzelskiego na temat problematyki religijnej w twórczości Mickiewicza, która zdominowana została przez kwestie sumienia. Najważniejsze utwory poety, ich zasadnicze wątki, połączone są ściśle z duchową drogą przemiany i wewnętrznego dojrzewania bohaterów. Taki motyw odnajdujemy zarówno w Panu Tadeuszu, jak i w Dziadów cz. III, a także liryce Mickiewicza. Najszerzej i najbardziej wyraźnie przedstawiony został problem winy, samorozpoznania i przebaczenia w Panu Tadeuszu (księga X: „Emigracja. Jacek”). Ta modelowa niemal sytuacja stanu wewnętrznego bohatera, dążącego do uwolnienia od dręczącej go winy, przeanalizowana została z uwzględnieniem kontekstu refleksji P. Ricoeura. Akt wybaczenia, przedstawiony przez największego polskiego romantyka, poprzedził wielkie sceny, dotyczące tego właśnie problemu w późniejszej literaturze polskiej.

EN

The article begins with the reflection of Cz. Zgorzelski on the religious issues in the works of Mickiewicz, which have been dominated with question of conscience. The most important works of the poet and their principal threads are strictly connected to the inner transformation and maturation of the characters. „Pan Tadeusz”, „Dziady cz. III” as well as the lyrical works of Mickiewicz include these problems. The issue of the guilt, self-discovery and forgiveness is most broadly and elaborately depicted in „Pan Tadeusz” (Volume X „Emigracja. Jacek”). This nearly exemplary situation of inner state of the character that is striving for deliverance from nagging guilt has been analyzed in context of the thoughts of P. Riceur. The act of forgiveness shown by the most important of Polish romantic poets, preceded the big scenes concerning this problem in the following Polish literature.

15

Komplementarna interdyscyplinarność, interdyscyplinarna komplementarność

80%

Kalaga T.

ER(R)GO: Teoria – Literatura – Kultura

|

2017

|

issue 35

EN

Tomasz Kalaga's book review: Makoto Katsumori Niels Bohr’s Complementarity. Its Structure, History, and Intersections with Hermeneutics and Deconstruction, Boston Studies in the Philosophy of Science, Springer, 2011, 178 pages.

PL

Book review: Makoto Katsumori Niels Bohr’s Complementarity. Its Structure, History, and Intersections with Hermeneutics and Deconstruction, Boston Studies in the Philosophy of Science, Springer, 2011, 178 s. Publikacja anglojęzyczna

16

Prawda fikcji literackiej w świetle hermeneutyki Paula Ricoeura

80%

Ziółkowska-Juś A.

Diametros

|

2014

|

issue 42

290-313

PL

W filozofii hermeneutycznej Paula Ricoeura zagadnienie prawdy fikcji literackiej wiąże się z kwestiami antropologicznymi, czyli poszukiwaniem odpowiedzi na pytania o tożsamość osobową i sens życia w świecie, który jest pozbawiony niezmiennych, substancjalnych fundamentów. Hermeneutyczne zbliżenie fikcji literackich i życia niesie ze sobą ważne konsekwencje dla redefinicji pojęć (związanych z kondycją ludzką, a tradycyjnie kojarzonych z ontologią substancjalną), takich jak: „prawda”, „rzeczywistość”, „rozumienie”, „etyka” i „tożsamość osobowa”. W artykule poszukuję odpowiedzi na następujące pytania: na czym polega prawda fikcji literackiej? Jaki jest status fikcji literackiej wobec rzeczywistości? Co w sztuce literackiej jest tworzone, a co odkrywane? Na czym polega samorozumienie wobec światów literackich? Jaką rolę pełni literatura w konstytuowaniu tożsamości osobowej czytelnika? Dlaczego wkraczanie w światy wyobrażeniowe ma charakter etyczny? Jaką rolę w procesie rozumienia pełni metaforyczne zapośredniczenie?

EN

In Paul Ricoeur’s hermeneutics, the truth of fiction relates to the search for answers to questions about personal identity and the meaning of life in the world lacking substantial foundations. Ricoeur’s considerations are situated between realism and constructivism. The article dicusses the consequences of the hermeneutical relationship between imaginary worlds and reality for the redefinition of such concepts (important to the human condition, but usually associated with substantial ontology), as: “truth”, “understanding”, “ethics” and “personal identity”. I attempt to answer the following questions: What is the truth of literary fiction? What is the relationship between literary fiction and reality? What, in the literary fiction, is created and what is discovered? What does self-understanding, related to the imaginary worlds, consist in? What is the role of literary fiction in constituting personal identity? Why is reading an ethical act? What is the role of metaphorical mediation in the process of understanding?

17

The Intersections of Translational Hermeneutics and Narrative Hermeneutics: The Foundational Considerations

71%

Kharmandar M. A.

Crossroads. A Journal of English Studies

|

2018

|

vol. 20

EN

The majority of translation theories remerging from the works of contemporary philosophers suffer from a lack of well-organized textual/semiotic analysis tools. Although such theories are specifically important because of their postulates, their incoherent methods normally make them difficult to be used or even sufficiently understood. Hermeneutic theories, however, have been re-visiting and re-constructing their principles, showing a remarkable tendency toward methodological and empirical investigation guided by their philosophy. Translational hermeneutics, as a major movement, has suggested six fundamental principles. Although this contribution systemizes and simplifies hermeneutic conceptions, it still needs to construct a lingual analytic system for practical translation. Seeking to address this problem, this study views the six principles in the light of narratology and suggests a unified organization based on Ricoeur’s narrative theory by breaking the principles into a cognitive-existential dimension (subjectivity, historicity, phenomenology) and a lingual/semiotic dimension (process character, holistic nature, reflection). This framework processes both minimal and maximal language variables and addresses practical and pedagogical considerations.

18

Psychoanaliza i kultura. Ricoeurowskie odczytanie Freuda

71%

Węgrzyn M., Jagielloński U.

Internetowy Magazyn Filozoficzny Hybris

|

2016

|

vol. 33 (2)

EN

The subject of “Psychoanalysis and culture” is one of the three main topic lines Ricoeur moves in his essays on Freud. Ricoeur takes the intellectual challenge of comprehensive interpretation of the Freud’s work and shows his subtle understanding of Freud’s philosophical views. Ricouer tries his best to translate the language of psychoanalysis into philosophy. At the same time he’s aware that psychoanalysis is a profound challenge for someone who previously dealt with phenomenology, existential philosophy and language sciences. Ricoeur sets himself reflective context within his moves. He sets a basis on Freudian interpretations and analysis of art, cultural and psychic phenomena. Ricouer proposes to take research on psychoanalysis in relation to the hermeneutic tradition, and more specifically, the hermeneutic conception of meaning. However Freud in his work often deals with the meaning of dreams, slips or neurotic symptoms. Such understanding of psychoanalysis allows for a deeper interpretation of human internal states, it also interprets the signs wielding a mental life. So how does look and what is the project of hermeneutic interpretation of psychoanalysis? What is the place of psychoanalysis in the culture movement?

19

Thanksgiving

71%

Fereński P.

Konteksty - Polska Sztuka Ludowa

|

2023

|

vol. 340

|

issue 1-2

157-168

EN

Thanksgiving Day as a national holiday has been celebrated in the United States since 1789. The origins are related to thanking God for the blessings that the settlers received in the New World, first for bountiful harvests, and then also for victories in battles. The holiday still serves to emphasize the importance of the community, for which the past year was successful. The celebrations are both religious and secular. However, the question remains for whom this land was "new", for whom it was "fertile" and who could enjoy prosperity and victories in armed conflicts? Thanksgiving is a joy and a manifestation of national unity, but it can also be seen as a symbol of concealing the violence, inequality and exploitation on which the USA was founded. The author analyzes Thanksgiving Day in the collective memory context, developing the theoretical concepts of Paul Connerton and Paul Ricœur.

PL

Święto Dziękczynienia jako święto narodowe obchodzone jest w Stanach Zjednoczonych od roku 1789. Początki związane są z dziękowaniem Bogu za błogosławieństwa jakie osadnicy otrzymali w Nowym Świecie, najpierw za obfite żniwa, a następnie także za zwycięstwa w bitwach. Święto nadal służy podkreśleniu znaczenia wspólnoty, dla której miniony rok był pomyślny. Obchody mają charakter zarówno religijny, jak i świecki. Pozostaje jednak pytanie dla kogo ziemia ta była „nową”, dla kogo „żyzną” oraz kto mógł się cieszyć pomyślnością i wygranymi w konfliktach zbrojnych. Święto Dziękczynienia stanowi radość i manifestację jedności narodowej, może być też jednak postrzegane jako symbol skrywania przemocy, nierówności i wyzysku, na których zostały ufundowane USA. Autor analizuje Thanksgiving Day w kontekście pamięci zbiorowej rozwijając koncepcje teoretyczne Paula Connertona i Paula Ricœura.

20

The Day After. The Post-Crisis IASA and Daemons That Can Help (A Farewell Address)

57%

Jędrzejko P.

Review of International American Studies

|

2023

|

vol. 16

|

issue 2

5-15

EN

Amid the chaos of pandemics or wars, the conflict extends beyond mere human struggles with (their) commonsensically understood “demons”-fears, ambitions, traumas, desires, angsts, and all of other conditions and structures always-already in place even before we become aware of them. Although, beyond doubt, such “side effects” of being-in-the-world or being-with-others generate facts that are effect-producing, whether these facts prove to be morally actionable depends on if and how we engage them. Summing up the mission of the post-Crisis IASA, I build my argument around Friedrich Nietzsche's concept of personal responsibility in the face of the Daemon of Eternal Recurrence, Paul Ricoeur’s phenomenological hermeneutics, and leading Western existentialists to demonstrate that, at least in the Western perspective, the conflict also entails, perhaps more crucially, a fierce battle between the daimōn and the daemonium. Recognizing the eternal recurrence of such catastrophes such as pandemics or wars, the “Greek mindset,” embracing the daimōn, fosters an existential philosophy that emphasizes participation in the realm of immanence, shaping our ethical considerations and propelling actions. In contrast, the “Latin approach,” in constant fear of the daemonium, seems to foster self-perception as constantly plunged in “fear and trembling,” despairingly “sick unto death,” and prone to attributing malevolent forces to the “evil spirits,” thereby generating configurations that shift the narrative towards self-absolution, and ultimately legitimize refigurations that, diluting personal responsibility, delegate it to transcendence. Embracing Greek thought, we engage in an ongoing quest with facta-ficta, revising language critically (Gr. κρίνω), without expecting finality in our categories, acknowledging that our imperfect language is essential for defining our existence within immanence. Conversely, “Latin thinking,” in which demons are seen as elements of a transcendent realm-unreachable without relinquishing the self, or as part of a faith-based narrative, and in which human is potentially lacking tangible impact-involves the risk of rendering us indifferent to historical lessons, legitimizing a fatalistic nihil novi as a self-fulfilling prophecy.

Refine search results

O tzw. końcu podmiotu – współczesne rewizjonistyczne konteksty filozoficzne

A Hermeneutic Critique on George Steiner’s Hermeneutic Motion in Translation

Topos długich uszu. Transfiguracje symbolu królika

Hermeneutic Notion of a Human Being as an Acting and Suffering Person: Thinking with Paul Ricoeur

Neither Heresy Nor Renewal: Phenomenology as Permanent Self-Correction and Self-Improvement

Dziedzictwo śmierci — Ricoeur i Derrida

The Role of Image and Imagination in Paul Ricoeur’s Metaphor Theory

Dialektyka podmiotu. Tożsamość narracyjna w teorii Paula Ricoeura a psychoanalityczne koncepcje narcyzmu

Czym jest rozumienie w humanistyce? Próba odpowiedzi Hansa-Georga Gadamera

Myself, Only Moreso

Spotkania z przeszłością w Ostatniej taśmie Samuela Becketta i Uchu Igielnym Wiesława Myśliwskiego

A Healing Journey toward Oneself: Paul Ricoeur’s Narrative Turn in the Hermeneutics of Education

Kwestia świadectwa Transcendencji. Tropem Paula Ricoeura

Między teologią a poezją. Przebaczenie u Mickiewicza

Komplementarna interdyscyplinarność, interdyscyplinarna komplementarność

Prawda fikcji literackiej w świetle hermeneutyki Paula Ricoeura

The Intersections of Translational Hermeneutics and Narrative Hermeneutics: The Foundational Considerations

Psychoanaliza i kultura. Ricoeurowskie odczytanie Freuda

Thanksgiving

The Day After. The Post-Crisis IASA and Daemons That Can Help (A Farewell Address)