Abstract
This reflection is situated under the sign of two quotations which, though they might appear to be very distant from one another, actually point toward the same problem. The first quotation is never discussed by Ricoeur, to my knowledge, even though he was certainly familiar with it. This is the passage from the introduction to Being and Time where Heidegger raises the question concerning the point of departure of a phenomenological ontology and defines this starting point by granting Dasein a privilege with regard to the question of being. Heidegger asks “in which being can the meaning of being be read [An welchem Seienden soll der Sinn von Sein abgelesen warden]?” (Heidegger 1996: §2) Although Heidegger does not make the point explicit, his use of the metaphor of reading suggests that what is “sought” [Erfragte] is a meaning (the meaning of being) and that, therefore, what is asked about [Befragte] can be compared to a text. This metaphor displays the relationship between ontology, phenomenology and hermeneutics that is established in the opening paragraphs of Being and Time, precisely where Heidegger presents the methodological specifications of his investigation. For him, it is a question of showing that a hermeneutics in the narrow sense of a method of reading and interpreting texts can only exist because there is a hermeneutics in the broad sense of the term, which thematizes “understanding” as an ontological dimension, an existential, of Dasein. As a result, to say that Dasein is similar to a text through which the meaning of being can be deciphered would entail a renewed interrogation of the definition of the word “text”. There are not only, nor first and foremost, texts in the world that would exist as cultural objects encountered in experience. To the contrary, textuality should be understood as a characteristic of being-in-the-world itself. This is, as I will try to show, also a thesis that Paul Ricoeur will defend but by following another route.
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- 1.
This passage is discussed extensively in (Ricoeur 2013: 33).
- 2.
Following Anscombe, Claude Romano defines linguistic idealism by the thesis that “experience does not have any thread of intelligibility outside of its structure in language”. See (Romano 2010: 878).
- 3.
Here I repeat in an abbreviated manner the analysis developed in Foessel 2004.
- 4.
The end of this quote clearly indicates the Heideggerian framework in which Ricoeur is still situated at this point in his philosophical journey. Even if “seeing as” is explained in Wittgensteinian terms, Ricoeur’s reflection takes placed under the auspices of the duality between apophantic logos and hermeneutic logos. Ricoeur’s prudence on this point can be explained by the Heideggerian critique of metaphor as a vestige of the metaphysical (cf. Ricoeur 1978: 356–370).
- 5.
That is the limited meaning that Ricoeur assigns to categorical intuition: it is not the understanding of essences but the appearing of meaning as with poetic discourse. Clearly, this position is distinguished from Husserl’s (Cartesian) thesis that language would only be an “unproductive layer” that does “not at all change” meaning.
- 6.
The end of Memory, History, Forgetting expresses perfectly life’s independence from narrative (here, it is historical narrative) as well as the need to postpone every immediate perception of life: “Under history, memory and forgetting. Under memory and forgetting, life. But writing a life is another story. Incompletion.” (Ricoeur 2004: 506).
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Foessel, M. (2016). The World of the Text and the World of Life: Two Contradictory Paradigms?. In: Davidson, S., Vallée, MA. (eds) Hermeneutics and Phenomenology in Paul Ricoeur. Contributions to Hermeneutics, vol 2. Springer, Cham. https://doi.org/10.1007/978-3-319-33426-4_6
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