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would like to propose an interpretation of Ricoeur’s fi rst phenomenological works in the light of what I call an “experiential phenomenology”, by answering three important questions. Th e fi rst is a factual and historical interrogation: why has Ricoeur abandoned his project of a descriptive phenomenology after publishing his fi rst volume of the Th e Voluntary and the Involuntary and why did he afterwards direct his philosophical research towards the problem of interpretation? Th e second interrogation is an epistemological and a methodological one: in what way is the Husserlian phenomenology a fi rst-person approach and how does Ricoeur’s phenomenology of the will lead us towards an experiential phenomenology in fi rst person? Th e fi nal question is heuristical: what criteria should we point out in order to establish a phenomenological science that is 1) descriptive and 2) approaching the experience in fi rst-person?
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Th e hermeneutic turn in Ricoeur’s phenomenological ontology of the 1960 cannot be considered a break with his methodological approach of philosophy. In fact, as early as 1950 he had already initiated a fi rst attempt to conjoin phenomenology and hermeneutics by relating eidetic description and explanation. Th e main purpose of the present analysis is to clarify the constellations constituting the structure of mutual determination between phenomenology and hermeneutics. Th e paper will focus on the question of the Lebenswelt, as reserve of meaning, a concept requiring a structural conjunction of the phenomenological (perception, imagination, re-presentation) and hermeneutical arcs (explication, interpretation, understanding).
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Th e legacy of Husserlian phenomenology in France, as Paul Ricoeur observes, has inspired a series of “Husserlian heresies.” Th is paper seeks to shed light on the Husserl heretics through a study of two infl uential thinkers who introduced Husserl’s to French readers: Levinas and Ricoeur. Th eir introductions gave rise to the “standard picture” of Husserl as an Idealist. Th eir criticism of Husserl’s Idealism then provides the springboard into their own original thought. What ultimately emerges from this, however, are two diff erent visions of how phenomenology should relate to its own limits.
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Th is essay retraces Paul Ricoeur’s references to phenomenological thinking − from his early work on the phenomenology of attention and volition via his methodological considerations of the relation between phenomenology and hermeneutics to his late discussion with Levinas. Th e paper then focuses on Ricoeur’s and Levinas’ debate about the limits of the phenomenological notion of the “given” and “givenness” as such with respect to the “phenomenon” of human sensibility vis-à-vis the otherness of the other.
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We publish here the letters between Gadamer and Ricoeur, as they are found in the Archives of the two philosophers (Gadamer-Archiv in Marbach and Fonds Ricoeur in Paris). Starting from February 1964 and ending on October 2000, the thirty-fi ve letters reproduced here cannot give a complete picture of their much richer correspondence and relations, because it seems that neither Ricoeur, nor Gadamer kept all the letters they received from one another. But altogether, they document their common concerns, their mutual respect, even their intellectual solidarity and fi nally the particular context that brought them to write to one another, i.e. Ricoeur’s intention to publish a translation of Gadamer’s book, Truth and Method, in a new series he edited for the Seuil Publisher. Th is publishing and translation project will mark their entire correspondence.
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Without having directly tackled the question of ecology, the philosophical hermeneutics of Paul Ricoeur off ers nevertheless an original treatment of the phenomenological theme of “dwelling”. His hermeneutics of the “long path” underscores the fact that our environment is given to us in the form of tools, institutions and the values of historical communities. Whereas the global ecological crisis could easily give rise to a response that is inattentive to cultural diversity, Ricoeur’s explicit attention to the question of what it means to dwell on the earth within the symbolic universe of a culture invites us to think quite diff erently. Phenomenology makes possible a condensation of the human meaning of our belonging to the Earth; hermeneutics shows how this b elonging can only take place within instituted environments.
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Paul Ricoeur devoted his intellectual life to rigorous philosophical thinking, while engaging in close dialogue with diff erent branches of the human sciences. He signifi cantly contributed to major debates of his time, not only by addressing an impressively wide range of topics, but also by proposing innovative approaches to various disciplines such as psychoanalysis, history, narratology, or semiotics. Th e centenary of Paul Ricoeur’s birth is thus an opportunity to celebrate, through the multiplicity of refl exive paths he set forth, the possibility of “philosophizing and continuing to do philosophy”. Upon closer examination of Ricoeur’s philosophical itinerary—which begins with a phenomenology of the will and ends with an extended phenomenology of what he calls “the capable human being”—it would be no overstatement to consider his philosophizing a “questioning of the destiny of phenomenology today”. Th is issue of Studia Phaenomenologica, celebrating the centenary of Paul Ricoeur’s birth, is an invitation to pursue the phenomenological paths of his work, an itinerary whose achievement implies two types of timing: the fi rst involves lingering over and insisting upon the source-texts of Ricoeur’s phenomenology, whereas the
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Th is paper begins by arguing that Jean-Luc Marion’s desire to maintain the philosophical rigor of his analysis of revelation has led him to mischaracterize revelation as a purely formal phenomenon devoid of any determinate content. Th e majority of the paper is devoted to showing that the approach to revelation off ered by Paul Ricoeur—whose treatment of the phenomenon assumes all of the risks of a thinking exposed to its own historicity—represents an important and all-too-often ignored counterpoint to the prevailing methodological orientation among those associated with the so-called theological turn in phenomenology. Th e paper contrasts the prevailing methods concerned with uncovering fundamental or “originary” structures with a “hermeneutical” approach to revelation, concerned with the productive imagination and the eff ective nature of texts.
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Most scholars point out that Ricoeur’s itinerary ends with a “phenomenology of the capable human being”. In this paper, I will try to propose a diff erent hypothesis and explain why Ricoeur’s last writings can be considered the starting point of a second Copernican revolution within phenomenology. A revolution of both method (from the analytic to the a-logical) and contents (from the theme of intersubjectivity to the theme of “giving” and loving), which, already in the Preface of Le volontaire et l’involontaire, Ricoeur wished could follow after the fi rst revolution of the refl exive phenomenology: a hermeneutic poetic phenomenology that develops the project that the early Ricoeur had drafted, but not completed in the 1950s. Th is is the project of a Poetics of the Gift, in which is hidden, in my opinion, the fecundity of Ricoeurian philosophy and the possibility for it to become paradigmatic for the philosophy to come.
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Does Ricœur’s approach of language enter in contradiction with Husserl’s phenomenological legacy? In response to Claude Romano’s criticisms of the hermeneutical approach of language sustained by Ricœur, this paper intends to shed light on the complex connections between Husserl and Ricœur on the relations between language and experience. It aims to show, against what Romano suggests, that Ricœur’s thinking never leads to a linguistic idealism, but follows effectively a phenomenological exigency through his hermeneutical project.
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The aim of this publication is to highlight the different models of criminal law protection of elections and referendum in selected post-soviet countries. The author points out sources of legislation, especially by typing electoral abuses and their criminal sanctions. Legislation analyzed in this publication focuses on Lithuania, Latvia, Estonia, Russia, Ukraine and Belarus. The basis of main conclusions are also results of the Organization for Security and Co-operation in Europe (OSCE) – Office for Democratic Institutions and Human Rights (ODIHR) election reports. In support of theses contained in the study, the author recalls specific cases of electoral abuses that took place in countries mentioned above.
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