It is possible to state, according to Ricoeur, that the modern thought became an issue of interpretation where an essential discussion concerns illusion.
In the course of developing his anthropology, Ricoeur made a majormethodological shift. His writings prior to 1960 were in the traditionof existential phenomenology. But during the 1960s Ricoeur concludedthat properly to study human reality he had to combinephenomenological description with hermeneutic interpretation. For thishermeneutic phenomenology, whatever is intelligible is accessible tous in and through language and all deployments of language call forinterpretation. Accordingly, “there is no self-understandingthat is not mediated by signs, symbols, and texts; in thefinal analysis self-understanding coincides with the interpretationgiven to these mediating terms” (Oneself as Another,15, translation corrected). This hermeneutic or linguistic turn didnot require him to disavow the basic results of his earlierinvestigations. It did, however, lead him not only to revisit them butalso to see more clearly their implications.
Ricoeur's reflections on these matters find expression in hisOneself as Another as well as in a host of essays he haspublished during the past twenty-five years. They are informed by anduse resources drawn from the works of Aristotle, Kant, and Hegel aswell as a number of his contemporaries, most notably John Rawls.
The task of doing historical research and writing history, of whatRicoeur calls the historiographical operation, is to support, correct,and, sometimes, refute collective memory. This operation does not dealdirectly with individual memory except as reported to and believed byothers. It has three distinct but inseparable constituents, all ofwhich are interpretative activities.
The analyses of personal identity, especially in Oneself asAnother, and of mutual recognition, in The Course ofRecognition, supply essential parts of the groundwork forRicoeur's reflections on history, both as made and as studied. Theyalso undergird his contributions to the study of both ethics andpolitics.
Paul Ricoeur (1913–2005) was a distinguished French philosopherof the twentieth century, one whose work has been widely translatedand discussed across the world. In addition to his academic work, hispublic presence as a social and political commentator, particularly inFrance, led to a square in Paris being named in his honor on thecentenary of his birth in 2013. In the course of his long career hewrote on a broad range of issues. In addition to his many books,Ricoeur published more than 500 essays, many of which appear incollections in English.
Disenchanted with French academic life, Ricœur taught briefly atthe Catholic University of Leuven in Belgium, before taking aposition at the Divinity School of the , where hetaught from 1970 to 1985. His study culminated in The Rule ofMetaphor: Multi-disciplinary Studies of the Creation of Meaning ofLanguage published in 1975 and the three-volume Time andNarrative published in 1984, 1985, and 1988. Ricoeur gave the in 1985/86, published in 1992 as Oneself asAnother. This work built on his discussion of narrativeidentity and his continuing interest in the self.
We are honored to announce that Jean-Marc Ferry, french philosopher and professor in political science and moral philosophy and well known for his dissertations on the post national identity in Europe, is conducting the final key lecture at this year`s NECE conference. Jean-Marc Ferry`s work has been described by Paul Ricoeur as “one of the most important works recently published in the field of social and political philosophy”.
Paul Ricoeur (1913–2005) is widely recognized as one of the mostdistinguished philosophers of the twentieth century. In the course ofhis long career he wrote on a broad range of issues. His books includea multi-volume project on the philosophy of the will:Freedom and Nature: The Voluntary and the Involuntary (1950,Eng. tr. 1966), Fallible Man (1960, Eng. tr. 1967),and The Symbolism of Evil (1960, Eng. tr. 1970); a majorstudy of Freud: Freud and Philosophy: An Essay onInterpretation (1965, Eng. tr. 1970); The Rule ofMetaphor (1975, Eng. tr. 1977); Interpretation Theory:Discourse and the Surplus of Meaning (1976); thethree-volume Time and Narrative (1983-85,Eng. tr. 1984–88); Lectures on Ideology and Utopia(1986); the published version of his Gifford lectures: Oneself asAnother (1990, Eng. tr. 1992); Memory, History,Forgetting (2000, Eng. tr. 2004); and The Course ofRecognition (2004, Eng. tr. 2005). In addition to his books,Ricoeur published more than 500 essays, many of which appear incollections in English: History and Truth (1955,Eng. tr. 1965); Husserl: An Analysis of His Phenomenology(1967); The Conflict of Interpretations: Essays inHermeneutics (1969, Eng. tr. 1974); Political and SocialEssays (1974); Essays on Biblical Interpretation(1980); Hermeneutics and the Human Sciences (1981); FromText to Action (1986, Eng. tr. 1991); Figuring the Sacred:Religion, Narrative, and Imagination (1995); The Just(1995, Eng. tr. 2000); On Translation (2004, Eng. tr. 2004);and Reflections on the Just (2001, Eng. tr. 2007).
Paul Ricœur (27 February 1913 in – 20 May 2005 in ,France) was a best known for combining descriptionwith interpretation. As such, he is connected to two other majorhermeneutic phenomenologists, and .
It is our aim to highlight the importance of a hermeneutic approach to Social Philosophy. Some of the characteristic of the hermeneutic method appear in Ricoeur's writings as the approaches and concepts comparisons, making new conflicts in contemporaneous societies open, submit these different approaches to criticism and look for a broader perspective with respect to socials phenomena that trespass the interpretation conflicts.
Sources of the Concept of Ideology in Paul
In a very brief way we are going to follow the way Ricoeur does in his book Ideology and Utopia to go over the concept of ideology once-one taking the concept of ideology in Marx, Althusser, Mannheim, Weber, Habermas and Geertz as granted.