It is a study of the imperfect mediation in Paul Ricoeur. We hold the view that the ricoeurian thought is articulated based on the notion of imperfect mediation, partial and finite, especially in distinction to the mediation of Hegelian sense is defined in absolute terms. Sustaining this thesis implies on the one hand, to rebuild some internal aspects to the work of Ricoeur, notably that qualify as the three Hegelian temptations, namely: the absolute temptation in the Spirit, in history and in the state. Otherwise, implies examine some theses that prescribe solutions contrary to ours. One is the thesis that defends the unity of Ricoeur's work based on the symbol of paradigms, text and translation; the other is defending the unity of his work around the symbol. In contrast, we understand that symbol, text and translation are but different ways of renouncing all forms of full mediation. In addition, the results we seek to ensure that the imperfect, open and fragmentary mediation remains an uninterrupted dialectic that articulates the self with the other, the identity with otherness. / Trata-se de um estudo sobre a mediação imperfeita em Paul Ricoeur. Sustentamos a tese de que o pensamento ricoeuriano se articula com base na noção de mediação imperfeita, parcial e finita, principalmente em distinção à mediação de sentido hegeliana que se define em termos absolutos. Sustentar tal tese implica, de um lado, em reconstruir alguns aspectos internos à obra de Ricoeur, notadamente o que qualificamos como as três tentações hegelianas, a saber: a tentação do absoluto no Espírito, na História e no Estado. De outro modo, implica em examinar algumas teses que prescrevem soluções contrárias a nossa. Uma delas é a tese que defende a unidade da obra de Ricoeur com base nos paradigmas do símbolo, texto e tradução; a outra é a que defende a unidade de sua obra em torno do símbolo. Contrariamente, entendemos que símbolo, texto e tradução não são mais que diferentes formas de renunciar a toda e qualquer forma de mediação total. Além disso, entre os resultados procuramos assegurar que a mediação imperfeita, aberta e fragmentária se mantém numa dialética ininterrupta que articula o si-mesmo com o outro, a identidade com a alteridade.

Cette thèse cherche, par le biais des concepts d’histoire et de vérité, à placer en position de dialogue deux des plus grands philosophes français contemporains : Paul Ricœur et Michel Foucault. L’hypothèse avancée est que l’histoire du concept de subjectivité oscille entre la volonté de savoir et le désir de comprendre. Ces deux postures, irréductibles l’une à l’autre, inaugurent les deux méthodes à l’étude : une généalogie du sujet relevant d’une historicisation de la volonté de vérité (Foucault) et une herméneutique du soi érigée dans le besoin d’interpréter notre finitude (Ricœur). Mais cette comparaison ne cherche pas la réconciliation. Il s’agit plutôt de relever, chaque fois, une tache aveugle rendant ces deux pensées complémentaires dans ce qui les oppose : faire jouer la distance, tel pourrait être le leitmotiv de cette recherche. / Through a philosophical analysis of the concepts of history and truth, this dissertation aims at creating a dialogue between the works of two of the most important contemporary French philosophers: Paul Ricœur and Michel Foucault. Our main hypothesis is that through its history, the concept of subjectivity fluctuates between the will to know and the desire of understanding. These two positions, irreducible to one another, reveal the two methods under study: a genealogy of the subject ensuing from a historicization of the will of truth (Foucault) and a hermeneutics of the self based on a universal need for interpreting our finitude (Ricœur).However, this comparison does not aim at reconciliation. The idea is rather to reveal a blind spot by which it becomes possible to grasp the complementary aspects of these thoughts through what actually separates them: therefore, this thesis could be considered as a playful use of the distance.

S’inscrivant dans le tournant éthique survenu il y a peu en théorie littéraire, cette étude analyse la relation entre éthique et poésie moderne, avançant que les implications éthiques de ces textes ne sont pas seulement enrichies par, mais aussiindissociables de l’emploi créatif et non-conventionnel de la langue rencontré dans ce courant. La majorité des articles consacrés à la critique éthique se concentrent sur la transmission explicite de valeurs morales par le biais de romansou de nouvelles – sans tenir compte de la complexité linguistique renfermée par l’énoncé lyrique – ou assimilent l’éthique de la littérature, de façon très généralisée, à des phénomènes purement esthétiques à l’instar de l’expérience textuelleémanant de l’altérité ou de l’indécidabilité – et contournent de ce fait les préoccupations éthiques concrètes de chacun des textes. Dans le but d’atteindre une compréhension plus nuancée de la relation entre éthique et poésie (moderne), je propose d’envisager la parole lyrique comme un lieu de révélation du monde ouvrant de nouvelles perspectives sur les questions éthiques qui restent voilées ou dissimulées dans le discours ordinaire. Cette idée a été développée par MartinHeidegger et Paul Ricoeur, qui, dans leurs écrits sur l’art et la littérature, se penchent sur la manière dont les textes poétiques rompent avec les contraintes du discours institutionnel et rendent au langage son pouvoir expressif originel. [etc.] / Situated in the context of the recent ethical turn in literary theory, this study examines the relationship between ethics and modernist poetry, arguing that the ethical implications of these texts are not only enriched by, but also inseparable from, the creative, unconventional use of language typical of this genre. The majority of studies in the field of ethical criticism either focus on the explicit transmission of moral values in novels and short stories, while ignoring the linguistic complexity at the heart of lyric utterance, or equate the ethics of literature, in a very generalized way, with purely aesthetic phenomena such asthe textual experience of alterity or undecidability, thereby bypassing the concrete ethical concerns of individual texts. In order to attain a more nuanced comprehension of the relationship between ethics and (modernist) poetry, I propose to view lyric language as a site of world-disclosure opening up new perspectives on ethical issues that remain veiled or hidden in ordinary speech. This idea has been elaborated by Martin Heidegger and Paul Ricoeur, whose writings on art and literature engage with the ways in which poetic texts break the constraints of institutionalized discourse and return language to its original, expressive power. [etc.]

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-07-10T15:03:44Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Dissertação_Memórias_do_Mar_AyrtonBarros_2016.pdf: 953497 bytes, checksum: 30d4d0e0b6baea4e823a4150ded17e07 (MD5) / Made available in DSpace on 2017-07-10T15:03:44Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) Dissertação_Memórias_do_Mar_AyrtonBarros_2016.pdf: 953497 bytes, checksum: 30d4d0e0b6baea4e823a4150ded17e07 (MD5) Previous issue date: 2016-06-21 / Investiga-se a relação entre a educação informal e a manutenção da pesca artesanal e do modo de vida dos pescadores na Colônia de pescadores Z-9 em São José da Coroa Grande, cidade do litoral sul pernambucano. Utiliza-se, desde uma articulação metodológica entre Paul Ricoeur e Ernesto Laclau, a história oral, explorando categorias como trabalho artesanal, economia solidária, economia popular, educação informal. Os dados coletados foram transcritos e analisados de forma cautelosa, a partir de categorias estabelecidas pelo encontro entre teoria e dados empíricos. Concluímos que a identidade dos pescadores é essencialmente discursiva, construindo ou perdendo potência política na medida de sua capacidade de não se deixar enredar pelas lógicas sociais dominantes, hegemonizadas pelos interesses do capital e, especificamente falando, da pesca industrial. Nisto, a educação informal se relaciona intrinsecamente com a pesca artesanal, sendo essencial a sua manutenção, na medida em que possa se contrapor aos efeitos nefastos de uma escolarização voltada para o mercado. / We investigate the relationship between the informal education and the maintenance of artisanal fisheries and the livelihood of fishermen in the colony of fishermen Z-9 in São José da Coroa Grande, a city of the southern coast of Pernambuco. We used, since a methodology joint between Paul Ricoeur and Ernesto Lacrau, the oral history, exploring categories such as craftsmanship, solidarity economy, popular economy, informal education. The collected data were transcribed and analysed carefully, using categories established by the encounter between theory and empirical data. We concluded that the identity of the fishermen is essentially discursive, building or losing political power to the extent of its ability to not to get caught by the dominant social logic, equalized by the interests of the Capital and, specifically, by the Industrial fisheries. This informal education is closelyrelated to artisanal fisheries, being essencial for its maintainance, to the extent that it can counteract the harmful effects of a market-oriented schooling.

Zugl.: Dortmund, Univ., Diss., 2007

L’objet de ce travail de recherche est de mettre en dialogue les œuvres de Hans-Georg Gadamer et de Paul Ricœur afin de mettre au jour ce qui caractérise en propre la conception herméneutique du langage et d’en souligner la pertinence. Notre thèse principale est que, pour ce faire, il est impératif de dépasser les lectures dichotomiques des deux œuvres par une interprétation plus dialectique, puisque seule une telle démarche paraît susceptible de saisir l’étendue, la richesse et l’importance de l’intelligence herméneutique du phénomène langagier. Ainsi, dans ce travail, nous défendrons l’idée que, par-delà leurs différences incontestables, précieuses en elles-mêmes car sans elles il n’est pas de dialogue, les herméneutiques de Gadamer et Ricœur se distinguent par une réflexion philosophique incessante sur notre appartenance fondamentale au langage, qui constitue le cœur de la conception herméneutique du langage. Nous proposerons une confrontation des philosophies de Gadamer et Ricœur s’effectuant principalement autour d’une dialectique entre appartenance et distanciation, dans laquelle des approches plus objectivantes du langage pourront s’articuler à une description de notre expérience vécue. Avant de décrire cette dialectique pour elle-même, il nous est apparu indiqué de tenir compte de l’héritage phénoménologique incontournable à partir duquel Gadamer et Ricœur ont développé leurs approches respectives du langage. Cette base nous permettra de faire ressortir l’existence d’un accord de fond entre les deux herméneutiques sur la reconnaissance de notre irréductible appartenance au langage. Cette thèse n’exclut pas la possibilité, voire la nécessité d’intégrer dialectiquement un moment de distanciation au sein de cette appartenance primordiale. Nous montrerons en effet que c’est en s’appuyant sur cette distanciation que, par un mouvement réflexif, la pensée herméneutique peut revenir sur notre expérience langagière pour la thématiser et l’expliciter. Cette réflexion sur le langage s’effectue à partir de trois principaux modèles : ceux du dialogue, du texte et de la traduction. Nous exposerons comment chacun de ces modèles contribue à une meilleure compréhension de la vie du langage et de notre rapport au sens. Ceci nous conduira à examiner les efforts de Gadamer et Ricœur visant à mettre en lumière la puissance créatrice qui anime le langage, telle qu’elle ressort de leurs nombreux travaux sur la métaphore, le dire poétique et le récit. Nous défendrons alors la thèse qu’une conception originale de l’imagination s’élabore à travers la réflexion herméneutique sur l’innovation sémantique et la métaphoricité essentielle du langage. Cette recherche se terminera par une analyse des conceptions gadamérienne et ricœurienne des rapports entre langage et expérience, ainsi que de la portée ontologique du langage. Il y aura ici lieu d’insister sur la thèse partagée par les deux herméneutes selon laquelle il importe de résister à toute hypostase ou absolutisation du langage et de constamment penser le langage comme offrant une ouverture sur l’être et la possibilité de dire ce qui est. / The aim of this thesis is to open a dialogue between the works of Hans-Georg Gadamer and Paul Ricœur in order to reveal the main characteristics of their hermeneutical conception of language and to underline its relevance. Our principal thesis is that it is imperative to go beyond the dichotomous readings of the two works by proposing a more dialectical one, which seems to be the only approach able to grasp the extent, richness and importance of the hermeneutical understanding of language. Thus, in this thesis, we will argue that, beyond their undeniable differences, valuable in themselves since there would be no dialogue without them, the hermeneutics of Gadamer and Ricœur are characterized by a reflection on our primordial belongingness to language, which represents the central focus of their hermeneutical conception of language. We will propose a confrontation of Gadamer’s and Ricœur’s philosophy based on the dialectics of belongingness and distanciation, which will enable us to take into account more objectifying approaches to language and combine them with the lived experience of language on which hermeneutics puts the emphasis. Before putting this dialectic in motion, we have deemed it appropriate to recall the essential phenomenological heritage out of which Gadamer and Ricœur have developed their respective approaches to language. This basis will allow us to stress the fundamental agreement between the two hermeneuts concerning our irreducible belongingness to language. This accord doesn’t exclude the possibility of dialectically integrating an element of distance into this essential belongingness. On the contrary, it makes it necessary. In this regard, we will argue that it is precisely by virtue of this distanciation that, through a reflective movement, hermeneutical thinking can describe and make explicit our linguistic experience of the world. This hermeneutical reflection on language relies on three main models : those of dialogue, text and translation. We will establish how each of these models contributes to a better understanding of the life of language and our relation to meaning. This will lead us to consider the efforts of Gadamer and Ricœur to shed light on the creative power of language, as it emerges of their several works on metaphor, poetry and narrative. We will defend the thesis that this reflection on semantic innovation and the essential metaphoricity of language leads to an original conception of imagination. This thesis will focus finally on the Gadamerian and Ricœurian accounts of the connections between language and experience, where the ontological dimension of language will be a paramount concern. In this discussion, it will be important to insist on the idea, shared by the two philosophers, that we need to resist any hypostasis or absolutization of language and to think of our linguistic predicament as an opening on being and the possibility to say what is.

This thesis engages with the later writings of Paul Ricoeur in order to understand his philosophy as a whole. A reconstruction of Ricoeur’s hermeneutics of ethical life presents his significant contribution to contemporary philosophy of religion. This hermeneutics aims to elucidate a moral religion that binds humans together universally on the basis of the life they share as capable beings. To facilitate this hermeneutics, I will demonstrate that a selective reading of Ricoeur’s philosophy brings to light the pivotal role of his ‘little ethics’ in bridging his later and earlier works. The capable human (l’homme capable) in the later Ricoeur must be understood in relation to both the ‘little ethics’ and an architectonic of moral religion. Elucidating the aim (telos) of ethical life and the norm (‘moral law’) of moral religion from the ‘little ethics’ points to the significant roles of Aristotle and Kant in Ricoeur’s architectonic. Ricoeur himself defines ‘architectonic’ in Kantian terms as a critical framework, while appropriating Spinoza’s metaphysical conception of a rational striving (conatus) for life in its fullness. Core concepts taken from Spinoza, Aristotle and Kant are implicit in the present reconstruction of Ricoeur’s hermeneutics. Three dimensions of ethical life emerge in Spinoza’s metaphysics, Aristotle’s anthropology, and Kant’s moral philosophy, giving us Ricoeur’s architectonic. For Ricoeur, the ethical aim is grounded on a metaphysics of human capability, and the demanding nature of ‘the law’ renders religion moral. This religion assumes that the good life is the goal of human striving. But crucially, the thesis will uncover ‘the arrow of the religious’ (la flèche du religieux) as it motivates the capable subject to embrace life with and for others in just institutions. In conclusion, life is revealed as the heart of Ricoeur’s moral religion.

Bien que tout un chacun use du droit au quotidien, nul ne semble parvenir à s'accorder sur la juridicité. Pour approcher celle-ci, la phénoménologie-herméneutique, à la manière dont elle fut pratiquée par Ricoeur, offre de précieux jalons. D'abord, elle invite à entrer en dialogue avec les théories positivistes, afin de mieux expliquer la structure du droit, ses objets (les normes, les institutions), et son ordonnancement. Cependant, le positivisme est incapable d'expliquer ce qui fonde ou autorise une telle structure (I). Ensuite, la juridicité peut être approchée à travers ses modalités linguistiques et herméneutiques. Le droit se manifeste comme la formulation de significations sociales prioritaires qui, pour être appliquées, doivent être en permanence amendées et enrichies. L'herméneutique juridique se comprend comme la dialectique entre l'invention de la solution la plus juste et son acceptabilité par rattachement au droit existant. Toutefois, si la raison judiciaire est mieux comprise, il reste que ce n'est pas cette dernière seule qui valide l'existence d'un énoncé normatif, mais le dispositif conventionnel d'habilitation à dire le droit. Alors que le normativisme aboutissait à un primat de la loi, l'herméneutique judiciaire aboutit à un primat du juge. Or l'un présuppose l'autre et vice-versa (II). Enfin, l'herméneutique philosophique de Ricoeur permet de reconduire la juridicité aux paradoxes du politique et de l'éthique. Au regard du paradoxe politique, le droit s'entend du moyen pour une communauté historique de se doter de la capacité de décider et se trouve autorisé de rendre durable le concert d'action qui fonde ladite communauté. Au regard de la justice, le droit se comprend comme l'exception que le tiers peut opposer à la sollicitude illimitée due au prochain. Par suite, la raison de la validité instituée des énoncés juridiques tiendrait au tragique de l'action, de sorte qu'elle peut se comprendre comme une présomption de validité morale et politique (III). / Although everyone uses law in their daily life, no one seems to agree on juridicity. To approach juridicity, hermeneutic phenomenology, as practiced by Ricoeur, provides valuable milestones. On the one hand, hermeneutic phenomenology allows a dialogue with the positivist theories with the purpose of better explaining the structure of law, its objects (norms, institutions) and sequencing, though positivism remains incapable of explaining what establishes or authorizes such a structure (I). On the other, juridicity can be approached through its linguistic and hermeneutical modalities. In fact, law is the formulation of priority social meanings which, to be applied must be constantly amended and enriched. Legal hermeneutics is therefore understood as the dialectics between the invention of the fairest solution and its acceptability as per the existing law. However, if the legal reason is better understood, it cannot, on its own, validate the existence of a normative statement. To do that, it also requires the conventional device which enables to say what is law. Thus, whereas normativism leads to a primacy of law, legal hermeneutics lead to the primacy of the judge though the former presupposes the latter and vice versa (II). At the end, Ricoeur's philosophical hermeneutics brings back juridicity to the paradoxes of politics and ethics. Under political paradox, law is the means by which a historic community acquires the ability to decide. It is, thus, endowed with the authority to allow the sustainability of the concert of action which is at the heart of this community's existence. In the eyes of justice, on the other hand, law is understood as the exception that one can oppose to the indefinite solicitude which one owes to one's fellows. Hence the reason for the validity of the established legal statements is based on the tragedy of action, and can be understood as a presumption of moral and political validity (III).

Made available in DSpace on 2017-07-21T20:31:54Z (GMT). No. of bitstreams: 1 GlauciaHASS.pdf: 1246482 bytes, checksum: ce2509158e4246435e52fb77e9d842ab (MD5) Previous issue date: 2011-03-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This investigation had as object the orientation way of historical sense from students in their relation with the language. The research has as theoretical fundament the studies of narrative and of historical consciousness by Paul Ricoeur and Jörn Rüsen. The study tried to answer the following questions: what are the representations of future revelead through the time articulations made by the historical consciousness manifested in the narratives of young students of fundamental and middle learning levels? In what degree can we identify in the narratives the attribution of historical sense to the experience as a way of practical life orientation of the students? The objective of this study is to identify the attribution of historical sense to the experience as a mean of practical life orientation of the students through the analysis of their visions of future described by them in written productions. For this purpose, a data search was made in two state schools in the city of Ponta Grossa, with primary and secondary level students that gave those informations through the construction of written and oral narratives. In all, five groups of informants were formed: three with written narratives and two with oral narratives, obtained through the technique of focal group. The research has qualitative nature and for the data treatment was followed the methodology of content analysis, as proposed by Laurence Bardin. As conclusions we presented the students difficulty in project themselves in time as caused above all by a grammatical difficulty in the application of the verbal times into action, lack of empathy capacity and, identity crisis and of the public power action related to consumerism conditions. / Esta investigação teve como objeto o modo de orientação de sentido histórico dos estudantes em sua relação com a linguagem. A pesquisa tem como fundamentação teórica os estudos acerca da narrativa e da consciência histórica de Paul Ricoeur e de Jörn Rüsen. O estudo buscou responder às seguintes questões: Quais as representações de futuro reveladas pelas articulações temporais realizadas pela consciência histórica manifestadas nas narrativas de jovens estudantes do ensino fundamental e médio? Em que medida podemos identificar nas narrativas a atribuição de sentido histórico à experiência como meio de orientação da vida prática dos estudantes? Como objetivo desse estudo tem-se identificar a atribuição de sentido histórico à experiência como meio de orientação da vida prática dos estudantes mediante a análise das visões de futuro por eles descritas nas produções textuais resultantes. Para tanto, um coleta de dados foi realizada em duas escolas estaduais da cidade de Ponta Grossa, junto a alunos de ensino fundamental e médio que forneceram os dados mediante elaboração de narrativas escritas e orais. No total foram cinco grupos de informantes: três de narrativas escritas e dois de narrativas orais obtidas a partir da técnica de grupo focal. A pesquisa é de natureza qualitativa e no tratamento dos dados procedemos segundo a metodologia de análise de conteúdo, conforme proposta por Laurence Bardin. Como conclusões apresentamos a dificuldade dos alunos de se projetarem no tempo como derivada sobretudo de uma dificuldade gramatical na aplicação dos tempos verbais à ação, falta da capacidade de empatia, e crise identitária e da atuação na esfera pública relacionadas a condições de consumo.

Made available in DSpace on 2016-04-27T14:31:47Z (GMT). No. of bitstreams: 1 Antonio Sanchez Mateos.pdf: 1389521 bytes, checksum: 42cecab4ffdd2e92a2de181366015185 (MD5) Previous issue date: 2006-08-22 / Um dos principais desafios curriculares do século XXI consiste em fundamentar e articular os saberes disciplinares, de forma tal que os seres humanos possam obter melhor conhecimento da realidade e de si mesmos, transmiti-lo às novas gerações e agir para a transformação da mesma. Diante disso, o enfoque da Pedagogia do Texto (PdT) se propõe como um enfoque inovador crítico que procura a apropriação interdisciplinar dos saberes, principalmente por meio de textos como produtos semiotizados do desenvolvimento cultural da humanidade. No entanto, a interpretação científica dos diversos produtos culturais deu origem a diferentes escolas hermenêuticas. Umas pleiteiam a compreensão do texto em relação ao seu contexto, ou à do autor em relação à sua obra, ou à de ambos em relação com a época. Outras questionam a redução da hermenêutica a uma teoria do conhecimento e propõem um fundamento ontológico da mesma. Em diálogo com as diversas tradições, estabelecendo vínculos claros entre vários níveis e campos disciplinares, Ricoeur realizou contribuições significativas para a teoria da compreensão, na qual o texto joga um rol fundamental. Esta situação não tem passado desapercebida a propostas educativas que retomam seu pensamento para fundamentar inovações pedagógicas de acordo com os desafios do contexto e dos avanços epistemológicos das respectivas áreas. Por isso, nesta investigação de caráter monográfico-bibliográfico, dou conta dos seguintes eixos: a) o desenvolvimento histórico da teoria da interpretação como hermenêutica, b) sua concreção em Ricoeur na interpretação dos símbolos, a teoria do texto, a teoria da ação, da história e de si mesmo, e c) a possível contribuição da obra ricoeuriana para a fundamentação e desenvolvimento da PdT