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

Made available in DSpace on 2016-04-27T17:27:23Z (GMT). No. of bitstreams: 1 Mirian Gado Fernandes Costa.pdf: 1148833 bytes, checksum: 46a8a99b18e76a6f2ddb95575b9011a9 (MD5) Previous issue date: 2008-05-28 / Paul Ricoeur was concerned, in his political essays, with a philosophy of action linked to the willingness of human coexistence. In order to understand Politics as an activity based on coexistence, we should recognize concepts such as power, sovereignty, violence, as permanent features in the task of stabilization of life in common. Thus, we should revisit some philosophical works that illustrates this unique capacity of men. This work discusses Paul Ricoeur s political paradox concept, which was first brought to light in 1957, in the article he wrote analyzing the Hungarian Revolution. Focusing on Ricoeur s work, this text intends to clarify the political paradox concept, as well as to explicit political power problems such as its relative autonomy with respect to social-economic relations. The Hungarian events illustrate such problems, but this work also demonstrates how Ricoeur s analyses unfolded into a universal reflection about the political realm. Ricoeur discussed some of Hannah Arendt s papers; according to the later, Politics is the source of meaning for human life and a long-term political project is the only possibility of historical immortality for us, mortals. Some of these discussions brought up at the end of this dissertation, aim to shed light on the reflection about the political paradox and the problematic of power / Paul Ricoeur preocupou-se, em seus textos políticos, com uma filosofia da ação voltada para a vontade de coexistência dos homens. Para entendermos a política como a atividade estabelecida na convivência entre os homens, somos convocados a reconhecer conceitos tais como poder, soberania, violência, como traços permanentes da tarefa de estabilização dessa vida em comum. Para tanto, devemos revisitar as obras filosóficas que reflitam essa capacidade singular dos homens. Este trabalho apresenta reflexões em torno do conceito que Ricoeur chama de paradoxo político , um conceito cunhado e discutido pela primeira vez em 1957, num artigo seminal, referindo-se aos eventos da Revolução Húngara. À luz da filosofia política desse autor francês, busca-se esclarecer o paradoxo político, explicitando os problemas do poder político e sua relativa autonomia em relação ao econômico-social. Os eventos húngaros ilustram a abordagem dos problemas enunciados, mas o trabalho demonstra como, a partir daquele estudo, a reflexão se desdobrou em uma reflexão universal sobre o político. Ricoeur analisou alguns textos de Hannah Arendt, para quem a política é a fonte de significado da vida humana e o projeto político de longa duração é a única medida de imortalidade histórica que é possível a nós, homens mortais. Algumas dessas análises constam no final desta dissertação, e têm o intuito de iluminar a reflexão sobre o paradoxo político e a problemática do poder

Revendiqué par des auteurs aussi divers que Paul Ricoeur, Alasdair MacIntyre ou Charles Taylor, le modèle narratif de l’identité – qui affirme que c’est l’histoire que nous racontons qui définit qui nous sommes – a fait l’objet de nombreuses critiques dans la littérature académique des dernières décennies. À suivre certaines d’entre elles, l’identité narrative serait une notion intrinsèquement conservatrice, et le récit serait le langage conflictuel par excellence. Ce soupçon jeté sur la narration doit être pris au sérieux compte tenu de la nature toute spécifique des inégalités qui se dessinent en Israël entre les Israéliens juifs et les Israéliens palestiniens, et dont nous montrerons qu’elles doivent être interprétées comme des « inégalités narratives ». Faut-il en conclure qu’il faille tourner le dos au langage des récits ? C’est une autre voie que nous chercherons à emprunter, en tentant de montrer le potentiel normatif et émancipateur de la narration. En nous appuyant sur le travail de Paul Ricoeur, notre hypothèse est qu’il devrait être possible d’accepter certaines prémisses narratives, sans que cela ne débouche sur les implications conservatrices du communautarianisme. Dans la dernière étape de ce travail, je tente d’utiliser les ressources conceptuelles de la narrativité dans le cadre d’une discussion plus vaste sur la justice ethnoculturelle, afin d’ouvrir la voie à un modèle théorique et pratique de réduction des inégalités narratives en Israël, que j’appelle « multinarrativisme ». En définitive, l’ultime finalité de cette recherche consiste à montrer que le modèle narratif de l’identité n’est pas seulement compatible avec l’exigence libérale du respect du pluralisme, mais qu’il permet aussi d’offrir un soutien théorique important aux politiques qui visent à promouvoir une plus forte inclusion démocratique des minorités culturelles. / Claimed by several authors such as Ricoeur, MacIntyre or Taylor, the narrative model of identity —which argues the narratives we tell define who we are— has been the target of much criticism in the academic literature over the last few decades. According to some of these critics, the concept of narrative identity is inherently conservative and a prime example of conflictual language. This discredit brought on narratives must be taken seriously in view of the specific nature of the inequalities that are evolving in Israel between Jewish Israelis and Palestinian Israelis and which we will propose to interpret as narrative inequalities. Does this mean that we have to get out of the narrative language? This is an alternative path that we will attempt to follow, by seeking to demonstrate that we can make an emancipatory use of narrative. By drawing on the work of Paul Ricoeur, our hypothesis is that it should be possible to accept some narrative premises without this leading to the conservative consequences of communitarianism. In the final stage of this work, I attempt to use the conceptual resources of narrativity as part of a broader discussion about ethnocultural justice in order to pave the way to a theoriticalpractical model for reducing narrative inequalities in Israel, which I call ‘multinarrativism’. Ultimately, the main purpose of this research is to show that the narrative model of identity is not merely compatible with the democratic requirement of respect for pluralism, but also provides important theoretical support for policies that aim to promote greater democratic inclusion of cultural minorities.

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.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The thesis examines the issue of Paul Ricoeur s original asymmetry. We defend the thesis that the precedence of asymmetry of mutuality before the symmetry of reciprocity safeguard simultaneously both otherness as the irreplaceability of each person, through mutual recognition. Sustaining this thesis implies, on one hand, to show that symmetry should not be disregarded, since this concept is essential for the establishment of ethics, moral and right. On the other hand, it means considering the possibility of suspension of the struggle for recognition through actual experiences of mutual recognition, symbolized by the exchange of gifts between protagonists; and to pass, thereby, from negativity to positivity, in such a way that the contempt and denial do not reduce the recognition to an original unfamiliarity. Finally, it implies to give priority to the person before the norm, i.e., to ensure that the mutuality of the relationship is not dissolved by the impersonal character of the reciprocity logic. / A tese versa sobre a questão da dissimetria originária em Paul Ricoeur. Defendemos a tese de que a precedência da assimetria da mutualidade ante a simetria da reciprocidade resguarda, simultaneamente, tanto a alteridade quanto a insubstituibilidade de cada pessoa, por meio do reconhecimento mútuo. Sustentar tal tese implica, por um lado, em demonstrar que a simetria não deve ser desconsiderada, uma vez que este conceito é imprescindível para a constituição da ética, da moral e do direito. Por outro lado, significa considerar a possibilidade da suspensão da luta por reconhecimento através de experiências efetivas de reconhecimento mútuo, simbolizadas pela troca de dons entre protagonistas; e passar, desse modo, da negatividade à positividade, de tal forma que o menosprezo e a negação não reduzam o reconhecimento a um desconhecimento originário. Enfim, implica em conceder primazia à pessoa ante a norma, isto é, assegurar que a mutualidade das relações não seja dissolvida pelo caráter impessoal da lógica da reciprocidade.

[pt] O objetivo desta dissertação é investigar e compreender a composição da escrita de teor autobiográfico em José Cardoso Pires a partir de uma análise dos livros E agora, José? e De Profundis, valsa lenta. O estudo pretende examinar como a autobiografia em Cardoso Pires se situa entre a ficcionalização do real e a historicização do ficcional. Tal característica será analisada com base na reflexão do filósofo francês Paul Ricoeur acerca da revalorização da narrativa como forma de expressão e configuração da experiência. Assim, considerando a hibridização de gêneros manifesta na produção autobiográfica do escritor português, o exame sobre a sua narrativa de teor memorialístico demanda um aprofundamento teórico que possa reunir história e ficção, público e privado, real e imaginário em um único espaço capaz de abarcar a diversidade de formas e temas tratados por este diferente modo de escrita autobiográfica. / [en] The aim of this dissertation is to exam and understand the configuration of José Cardoso Pires` autobiographical writing by analyzing two of his books, E agora, José? and De Profundis, valsa lenta. The research intends to investigate how Cardoso Pires` autobiography intersects the fictionalization of the real and the historicization of fiction. This characteristic enables an analysis based on Paul Ricoeur`s thoughts on the value of narrative as the essential mean of expression and configuration of human experience. Thus, considering the amalgam of genres in Cardoso Pires` autobiographical writings, an enquire into his non-fictional narrative demands a theoretical approach which may join history and fiction, public and private, real and imaginary in a single space able to unite the diversity of narrative forms and themes highlighted by this different kind of autobiographical writing.

Title: Metaphor and Contemporary Art Author: Mgr. et MgA. Markéta Magidová Department: Department of Aesthetics Supervisor: Mgr. Ondřej Dadejík, Ph.D Abstract In my dissertation I present arguments for the validity of the aesthetic conception of art (a conception based on the notion of aesthetic experience) also in relation to the development of art movements in the last half century. I do so on the basis of an interpretation of the aesthetic dimension of art through art theory as an extended concept of metaphor. I argue that it is the living metaphor that functions in works of (not only) contemporary art as their aesthetic model. I elaborate this idea through the interconnection of three convergent and currently influential concepts: Paul Ricoeur's hermeneutic theory of living metaphor, Martin Seel's aesthetics of appearing, and Alva Noë's theory of art as a strange tool. I lay out the key conditions and characteristics of the process of the emergence of metaphorical meaning and then relate these to the characteristics of artistic appearance. In the perspective of art as living metaphor, the myths and misunderstandings between aesthetics and artistic practice caused by the transformation of artistic production, especially with the advent of the neo-avant-gardes, persisting to the present day, can be...

[pt] O presente trabalho tem a metáfora como seu objeto e busca investigar os problemas que esta figura de linguagem suscita à filosofia. Desde então, será tomado como escopo e instrumentos de análise as obras de dois filósofos contemporâneos, Paul Ricoeur e Jacques Derrida, por suas contribuições relevantes ao estudo deste tema. De início, será apresentado como a hermenêutica propõe pensar a metáfora para além da estilização retórica e os limites que a separam do discurso filosófico, em seguida será mostrado como a clara delimitação destes limites é posta sob suspeita pela desconstrução. Portanto, ao seguir juntamente por essas duas propostas, o trabalho se desenvolve ao analisar seus pressupostos, pontos de intersecção e diferença. / [en] The present work has the metaphor as its objects and aims to investigate the problems that this figure of speech brings to philosophy. Since then, it will be taken as scope and analysis s instruments the works of two contemporary philosophers, Paul Ricoeur and Jacques Derrida, for their relevant contributions to the study of this matter. At the beginning, it will be presented how hermeneutics propose to think metaphor beyond rhetorical stylization and the limits that set her apart from philosophy s discourse, then it will be shown how the clear determination of these limits are put under suspicious by deconstruction. Therefore, by following jointly these two proposals, the work is developed by the analysis of their presuppositions, intersections points and differences.

[pt] A presente tese objetiva fazer uma leitura de interface entre a Filosofia, a Teologia, com destaque para a Teologia Bíblica, a partir das reflexões hermenêuticas de Paul Ricoeur, um dos filósofos mais importantes do século XX, que com simplicidade se declarava aprendiz de teólogo e, particularmente, um ouvinte da Palavra, contida nas Sagradas Escrituras da tradição judaico-cristã. Acentuar-se-ão as conexões entre a hermenêutica filosófica e a hermenêutica teológica com suas especificidades, para, enfim, atingir o coração da proposta: a Hermenêutica Bíblica de Paul Ricoeur. Será articulada a diversidade dos discursos bíblicos nos quais se manifesta uma plurivocidade que ousa nomear Deus, sem nunca perder de vista uma complexa polissemia e o caráter inefável, portanto, indizível de Deus. Através de suas reflexões hermenêuticas, Ricoeur contribui enormemente com e para a Teologia Bíblica, evitando acentuar os discursos especulativos, dando prioridade a uma Teologia da Palavra fundamentada nas narrativas bíblicas que preservam o nome divino no registro escrito e tornam possível a experiência da fé mediada pelos textos bíblicos. Além disso, Ricoeur também colabora significativamente para a tradução bíblica, ao tratar dos critérios para o traduzível e o não traduzível literalmente. Fundamentais são as suas contribuições para a compreensão da problemática do mal e sua relação com o pecado e a culpa. Ainda abriu diversas perspectivas para a compreensão teológica da linguagem religiosa e para distanciar-se de qualquer espécie de fundamentalismo cristão. Finalmente, são de suma importância seus comentários sobre passagens bíblicas essenciais, com destaque para a criação, o pecado original, o nome de Deus, as parábolas, a regra de ouro, dentre outras. / [en] This thesis aims to read the interface between Philosophy, Theology and the Bible based on the hermeneutical reflections of Paul Ricoeur, one of the most important philosophers of the 20th century, who simply declared himself an apprentice theologian and, particularly, a listener of the Word, contained in the Holy Scriptures of the Judeo-Christian tradition. The connections between philosophical hermeneutics and theological hermeneutics with their specificities will be emphasized, to finally reach the heart of the proposal: Paul Ricoeur s Biblical Hermeneutics. The diversity of biblical discourses will be articulated in which a plurivocity is manifested that dares to name God, without ever losing sight of a complex polysemy and the ineffable, therefore, unspeakable character of God. Through his hermeneutical reflections, Ricoeur contributes enormously to and with Biblical Theology, avoiding accentuating speculative discourses, giving priority to a Theology of the Word based on biblical narratives that preserve the divine name in the written record and make possible the experience of faith mediated by biblical texts. Furthermore, Ricoeur also contributes significantly to biblical translation, by dealing with the criteria for what is literally translatable and what is not translatable. Fundamental are his contributions to the understanding of the problem of evil and its relationship with sin and guilt. It also opened up different perspectives for the theological understanding of religious language and for distancing oneself from any kind of Christian fundamentalism. Finally, his comments on essential biblical passages are of utmost importance, with emphasis on creation, original sin, the name of God, parables, the golden rule, among others.

This thesis argues that attitudes of inhospitality operate subtly in our politics, in our religious beliefs and practices, and in our understandings of who we are. Consequently, the question of hospitality - what it is and what it signifies - is an urgent one for us to address. In this thesis I examine and outline the hermeneutics-deconstruction debate over the experience of otherness and what it means to respond to others ethically (or hospitably). In the first two chapters I defend the importance of properly understanding the ethics of both Emmanuel Levinas and Jacques Derrida. Against the concerns of Paul Ricoeur and Richard Kearney, I maintain that a Levinasian and Derridean insistence on answering to the call of an unconditional hospitality is the best way forward in our attempt to respond with justice to strangers. Next, by engaging Martin Hagglund's objection to an ethical reading of Derridean unconditionality, I give attention to the theme of negotiation in Derrida's later work, a theme which I take to be the central feature of his account of hospitality. I conclude by proposing five theses concerning hospitality. These theses provide an overview of the main themes discussed in this thesis and once more address the various tensions internal to the concept of hospitality.