Psychotherapeutic practice often involves the telling and retelling of a client’s stories of life in collaborative, meaning-making dialogue with a counsellor. This study demonstrates and explores the dynamics of counsellor contribution to this narrative co-construction, particularly the ways in which the counsellor’s inner conversations, reflexivity and interpretive style may emerge in practice and have an influence on the client’s understanding, re-evaluation and cohering of his or her own story. The multi-voiced, multi-layered intersubjective space and time in which this kind of narrative collaboration takes place is a difficult area to access for study but one whose potential impact on the client should make it the focus of respectful, ethical monitoring and careful reflective practice. Using phenomenological theories of reader-response and dialogical play, my research sets up an analogy between the way a reader might reflexively interact with life story episodes in a written text and the ways a counsellor might listen to and interpret a client’s stories of life over the course of a counselling contract. My project uses a comprehensive and episode-rich story of a life, the iconic ‘womb to tomb’ story of Jacob in the book of Genesis. My own hearer/reader response to the story gives rise to the creation of a set of imaginary dialogues between two interlocutors, Jacob as an elderly client reviewing his life story and myself as counsellor, listening to his stories of life. This methodology is used as a means to access an in vivo lived experience, as it might unfold in practice, of my counsellor contribution to Jacob’s story and the interplay of voices and standpoints which characterise it. Attention is drawn to the inchoate, but deeply human, intersubjective aspects of narrative co-construction as a process and the value of this form of reflective practice to surface actual praxis experience for analysis. Insights surfaced by this reader-response methodology point to the significant extent to which the hermeneutical standpoints and dialogical voices of a counsellor are actively involved and implicated in narrative co-construction.

Informe de Seminario para optar al grado de Licenciado en Filosofía

Made available in DSpace on 2015-05-14T16:53:20Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-12-19Bitstream added on 2015-05-14T16:59:00Z : No. of bitstreams: 1 000823778.pdf: 877740 bytes, checksum: 22ca711497f4e59480ccfe2785673823 (MD5) / A prática docente reclama por essência e vocação uma atuação eminentemente ética, porque ele, o professor, dá a forma humana aos valores, daí a importância da formação ética do professor, porque desse profissional se espera uma postura singular de ser e estar no mundo. Nesta pesquisa buscamos responder à seguinte questão: Quais são os princípios e as orientações do pensamento ético de Paul Ricoeur que propiciariam uma análise adequada do que dispõem as Diretrizes Curriculares Nacionais para o. Curso de Graduação em Pedagogia, licenciatura e das Diretrizes Curriculares Nacionais para a Formação de Professores da Educação Básica, em nível superior, curso de licenciatura, de graduação plena em torno da ética na formação de professores? Metodologicamente esta pesquisa configura-se como bibliográfica e documental, portanto teórica. Em conclusão observamos que as diretrizes oficiais para a formação do professor trazem equívocos quanto ao conceito de ética. Percebemos que as inferências de Ricoeur, acerca do viver ético apontam para um viver pautado por uma conduta em que o sujeito seja guiado por uma autocrítica e autoanálise, e que seja capaz de assumir atitudes de modo consciente e responsável, portanto concluímos que seu pensamento sobre ética pode ser uma valiosa ferramenta para se pensar a formação do professor / The teaching practice claims, by essence and vocation, an eminently ethical action, because the teacher gives human form to the values, hence the importance of ethical formation of the teacher, for from this professional is expected a singular posture of being in the world. In this research we are looking to answer the following question: What are the principles and guidelines of the ethical thought of Paul Ricoeur that would provide an adequate analysis of the disposal of the National Curriculum Guidelines for the Graduation Course in Pedagogy, graduation and the National Curriculum Guidelines for the Training of Teachers of Basic Education, in higher education, degree course, full degree around ethics in teacher training? Methodologically this research appears as bibliographic and documentary, therefore theoretical. In conclusion we note that the official guidelines for the training of teacher bring misconception about the ethics conception. We notice that Ricoeur’s standing, about ethical living guides to a life marked by a behavior in which the person is guided by a self-criticism and self-analysis, and is able to assume attitudes consciously and responsibly, therefore we conclude that his thoughts about ethics might be a valuable tool to develop the teacher’s formation

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research shows how Paul Ricoeur (1913-2005) incorporates some concepts and, above all, the spirit of freudian psychoanalysis to the hermeneutic philosophy. Ricoeur notes that there is, in Freud, a hermeneutic of suspicion that puts at risk the whole philosophy and culture that had been built and founded on the certainty of Cartesian cogito. Our author believes the passage by Freud, accepting his questions and incorporating his learning, is imperative to Philosophy and to the contemporary philosopher. However, Ricouer does not only invite us to suspicion but also invites us to hear it. The conflict between the hermeneutics of suspicion and the restoration of meaning, is the intent of our philosopher, namely: reaching a second moment of interpretation, a second innocence in and by the critics. If there is a school of suspicion, there is also of confidence, belief and faith. Freud, Nietzsche and Marx lead Ricoeur to suspicion, however it goes beyond, because he wants to see emerge a post-critical faith able to comprehend the questions, above all, Freudianism, allowing them to question the point of reducing the masks and the illusions of consciousness so that the sense comes. The proposal of Ricoeur is then left for a hermeneutics of the symbol that assumes the passage by critics of the masters of suspicion and that is a real bug in symbol, but now, no more naive and based on immediate consciousness, bearing and donor of sense, but a critical and instructed listening that takes into account the reflections and the discoveries of psychoanalysis of Freud. At the end of our research we will cover some classical texts of Freud who plays the basic themes of religion, in order to read them from Ricoeur and his interpretative dialectic, aiming at elucidating more explicitly as our philosopher incorporates the suspicion to the hermeneutics of the restoration of meaning. / A presente investigação mostra como Paul Ricoeur (1913-2005) incorpora alguns conceitos e, sobretudo, o espírito da psicanálise freudiana à filosofia hermenêutica. Ricoeur nota que há, em Freud, uma hermenêutica da suspeita que coloca em xeque toda a filosofia e a cultura que vinham sendo construídas e alicerçadas sobre a certeza do cogito cartesiano. Nosso autor acredita que a passagem por Freud, aceitando seus questionamentos e incorporando seu aprendizado, é imprescindível à filosofia e ao filósofo contemporâneo. Porém, Ricoeur não nos convida somente à suspeita, ele nos convida, também, a ouvir. No conflito entre a hermenêutica da suspeita e a da restauração do sentido, está o intento de nosso filósofo, a saber: chegar a um segundo momento da interpretação, a uma segunda inocência na e pela crítica. Se há uma escola da suspeita, há também uma da confiança, da crença e da fé. Freud, Nietzsche e Marx conduzem Ricoeur a suspeita, contudo ele vai além, pois quer ver emergir uma fé pós-crítica capaz de abarcar os questionamentos, sobretudo, do freudismo, deixando-se por eles questionar a ponto de reduzir as máscaras e as ilusões da consciência para que sobrevenha o sentido. A proposta de Ricoeur é, então, partir para uma hermenêutica do símbolo que suponha a passagem pela crítica dos mestres da suspeita e que seja, assim, uma verdadeira escuta do símbolo, porém, agora, não mais ingênua e alicerçada sobre a consciência imediata, portadora e doadora de sentido, mas uma escuta crítica e instruída que leve em conta as reflexões e as descobertas da psicanálise de Freud. Ao final de nossa pesquisa iremos abordar alguns textos clássicos de Freud que tocam temas basilares da religião, com o intuito de lê-los a partir de Ricoeur e de sua dialética interpretativa, buscando elucidar mais explicitamente como nosso filósofo incorpora a crítica da suspeita à hermenêutica da restauração do sentido.

Made available in DSpace on 2013-08-07T19:01:09Z (GMT). No. of bitstreams: 1 000419240-Texto+Completo-0.pdf: 4197838 bytes, checksum: 8e56e2274a7f02cf939406fc6ca3ade6 (MD5) Previous issue date: 2009 / The present work is the conception, description and application of a continuous and progressive method of teaching the reading of literature to students from the 2nd, 3rd and 4th grade of the Elementary School. First of all, there is a discussion of the theoretical support that sustains the research, which is the reading of children’s literature within Paul Ricoeur’s hermeneutics frame, followed by the conception and the description of the mentioned methodology. The following chapters present the description of the methodology application on the three proposed themes, also based on Paul Ricoeur’s hermeneutics, and the results obtained through the applied instruments of analysis. It is shown that the method is efficient in terms of the awakening of the child to the pleasure of reading thus constituting an important tool for the formation of readers. / O presente trabalho consiste na concepção, descrição, aplicação e sistematização teórica de um método contínuo e progressivo de ensino de leitura da literatura, destinado às 2°, 3° e 4° séries do Ensino Fundamental, a partir da hermenêutica de Paul Ricoeur, vinculada ao leitor criança, de modo a produzir um conhecimento novo sobre a leitura da literatura infantil na escola. Para tanto, no primeiro capítulo, a hermenêutica ricoeuriana é explicitada e relacionada ao leitor infantil, à literatura infantil e ao espaço escolar como ambiente favorável à formação do leitor, resultando na concepção e na descrição do método de ensino de leitura literária proposto. Os três momentos que constituem o círculo hermenêutico defendido pelo filósofo - compreensão, interpretação e apropriação do texto pelo leitor – desdobram-se, pois, nas cinco etapas que formam o método, quais sejam: estímulo lúdico, leitura em roda e/ou silenciosa, reflexão sobre a leitura, atividade criativa, envolvendo a produção textual, e desfecho lúdico. Os capítulos seguintes abarcam a descrição da aplicação do método em cada uma das três temáticas previstas - “Quem sou eu?”, “Eu no mundo das linguagens” e “Eu sou as minhas leituras” –, também embasadas na hermenêutica de Paul Ricoeur, bem como a reflexão sobre os resultados obtidos a partir dos instrumentos de análise empregados em cada uma dessas fases, de maneira a 7 comprovar a eficiência do método no que tange à aproximação entre a obra literária e o leitor mirim, despertando-o para o prazer da leitura.

Informe de Seminario para optar al grado de Licenciado en Filosofía. / Es por ello el título de este estudio “El discurso religioso, un discurso simbólico”, pues el simbolismo es la única manera de expresión sensata de la experiencia de lo sagrado. El simbolismo es quien nos hace señas, nos indica, nos muestra, nos en-seña (zuwinken) la situación existencial del hombre, y en este caso, su experiencia existencial respecto a lo trascendente. Los símbolos han sido capaces de des-cubrir otros modos de la realidad. Por esto que, Ricoeur analiza los símbolos. Por medio de ellos, el discurso religioso logra su carácter pre-conceptual y logra referirse a ese nuevo revelado modo de ser o de habitar en el mundo, a través de los símbolos se ofrece una especie de redescripción de la existencia.

Doctorat en sciences sociales, politiques et économiques / info:eu-repo/semantics/nonPublished

M.Phil. / This study is undertaken against the backdrop of the "narrativistic turn" in the human sciences. While narratives were traditionally regarded as the terrain of literary studies, it has increasingly become a focus in various disciplines since the 1970s. The usefulness of the concept "narrative identity" is investigated as a means to deal with the problematization of the subject (and personal identity) in postmodern thought. The influence of 20th Century language theory and constructionism on the problematization of the subject is also discussed. It is argued that the self (and personal identity) can not be regarded as a pre-existing subject that simply finds expression in narratives (as sometimes happens in narrative therapy). Such a view would presuppose a pre-linguistic cogito. The self (and personal identity) is not readily available for examination by the self. From a hermeneutical point of view, the self is always an interpretation. Paul Ricoeur's discussion of "narrative identity" is used tot discuss the processes of identity construction in self-narratives. The way in which a "narrative identity" is constructed in a self-narrative is examined with reference to Karel Schoeman's autobiography (Die laaste Afrikaanse boek – literally "The Last Afrikaans Book"). An autobiography is a representation of a life in which a subject is self-consciously constructing an identity. This specific autobiography makes explicit, self-conscious use of literary devices and refers to literary texts which makes it possible to examine the influence of fiction on self-narratives. In the process of this study it is demonstrated that insights provided by literary studies could contribute to narrative psychology and in this sense it is demonstrated that the strict boundaries that often exist between disciplines could be dissolved. Various ways by which the study of literature could contribute to the expansion of the hermeneutical basis on which individuals base their self-narratives, and the spin-offs for narrative therapy, is the most important result of the study. Some gains of narratology (within literary analysis) for narrative therapy are also examined.

This essay examines the madness portrayed in Selma Lagerlöf’s The Emperor of Portugallia and Olivier Bourdeauts Waiting for Bojangles, in order to identify a conceptual apparatus describing its interaction with the social ordering of reality, using the theoretical concepts of utopia and heterotopia. The concept of utopia used for this essay is the definition formed by Paul Ricoeur and the concept of heterotopia created by Michel Foucault. The examination is carried out by comparing both of the fictive portraits of madness against first Ricoeurs three-legged utopia and secondly against Foucault’s definition of heterotopia. A conclusion is made that the fictive portrait of madness in these two texts generates heterotopias based on utopian fantasies the characters have for their respective existences.

I det här arbetet undersöks relationen mellan det etiskt goda livet och spelandets praktik. Arbetets kvalificerade frågeställning är: Hur relaterar estetiskt strävande spelande till strävan efter det ”goda livet” med och för andra, i rättvisa institutioner? Materialet är filosofen C. Thi Nguyens bok Games: Agency As Art samt Cole Wehrles brädspel An Infamous Traffic. Med ett hermeneutiskt arbetssätt analyseras först Nguyens filosofiska tankar om spelandet med hjälp av filosofen Paul Ricoeurs resonemang om identitet, självet, etik & moral, så som de uttrycks i hans bok Oneself as Another. Resultaten från denna analys prövas sedan mot, och fördjupas med hjälp av, en analys av brädspelet An Infamous Traffic, ett spel där man deltar i opiumhandeln med Kina under 1800-talet. Undersöknings slutsatser är att spelandet å ena sidan är omoraliskt, alltså orätt, sett till den fiktiva identiteten spelaren tar på sig i spelandet. Å andra sidan kan spelandet ändå vara etiskt gott, till viss del just genom att den omoraliska upplevelsen fungerar som drivfjäder för etisk reflektion och ett växande i praktisk visdom. En av nycklarna till detta finns i Ricoeurs förståelse av identitet som inte bara sammahet, idem, utan också självhet, ipse. I spelandet blir vi någon annan när identitet förstås som idem, men förblir fortfarande oss själva i bemärkelsen ipse. Det etiskt goda spelandet är ett där vi söker självuppskattning genom att reflektera över vårt handlande i spelet, där vi strävar efter att spela väl tillsammans genom att visa omsorg mot våra motspelare och där vi stärker vår känsla för rättvisa genom att uppröras över vårt deltagande i de orättvisa institutioner som spel utgör. Att spela innebär att vara någon annan, samtidigt som denna andre fortfarande är en själv – däri ligger både spelandets risk och styrka sett till strävan efter det goda livet.