Abstract
Ricoeur’s multi-faceted oeuvre has continually modified and expanded phenomenological concepts. Already in Freedom and Nature and Fallible Man, self as subject and world as horizon are in a tight interrelationship, but such as to maintain a modified autonomy/independence on the part of both terms of the relationship.1 In those early works, one can discern Husserl’s transcendental ego as an influence that is gradually being rejected by reason of its inherent idealism as pointed up by Ricoeur’s critical studies.2 In these early works also — including The Symbolism of Evil and Freud and Philosophy 3 — we find a philosophical anthropology based on what can be called an “existentialist” version of the subject that stresses the role of the imagination in tying together the voluntary and the involuntary, the “finite and the infinite.”
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Notes
Freedom and Nature: The Voluntary and the Involuntary. Trans. and intro. Erazim Kohak (Evanston, IL: Northwestern University Press, 1965). Fallible Man. Trans. Charles Kelbley (Chicago: Henry Regnery, 1965).
See Paul Ricoeur, A Key to Edmund Husserl’s Ideas I, Ed. and Intro by Pol Vandevelde: Transl. Bond Harris and Jacqueline Spurlock. (Milwaukee: Marquette University Press, 1996).
The Symbolism of Evil. Trans. Everson Buchanan (Boston: Beacon Press, 1967); Freud and Philosophy. Trans. Don Savage (New Haven, Yale University Press, 1970).
Don Ihde (ed.) (Northwestern University Press, 1967).
Paul Ricoeur, The Rule of Metaphor (University of Toronto Press, 1977).
Paul Ricoeur, Time and Narrative (3 volumes) (University of Chicago Press, 1983–1988).
Paul Ricoeur, Oneself as Another (University of Chicago Press, 1992). (abbreviated OSA)
Jean-Marie Brohm and Magali Uhl, “Arts, langage, et herméneutique esthétique.” Interview with Paul Ricoeur. Published on website of Philagora, 1996 (http://www.philagora.net/ricoeur.htm)
Paul Ricoeur, La memoire, l’histoire, l’oubli (Paris: Seuil, 2000). (abbreviated MHO)
Paul Ricoeur, Oneself as Another
“A Neuroscientist and a Philosopher argue about Ethics, Human Nature and the Brain.” Trans. M.B. Devoise (Princeton University Press, 2000).
“On Interpretation,” in Kearney (ed.), Continental Philosophy (Routledge, 1996), p. 155.
The work of Patrick Heelan is relevant here in that Heelan privileges a Heideggerian emphasis on the originality of non-Euclidean spatial perception as prior to (but interconnected with) the “carpentered” space (of Euclid and Descartes) that still prevails in our time as its basic meaning. Cf. Space Perception and the Philosophy of Science (University of California Press, 1983). Such non-Euclidean space is experienced in the close and distant zones as framing the Euclidean middle zone. But the emphasis is different and Heelan (or Ihde) cannot accommodate the dialectic with the “objective”.
Paul Ricoeur, “Narrated Time”, Philosophy Today, Vol. 29, No. 4, p. 265.
H.I. Venema, Identifying Selfhood (Albany: State University of New York Press, 2000), pp. 159–161.
Oneself as Another, p. 338.
For a discussion of these themes, see, e.g., Robert Sweeney, “Value and Ideology,” A.-T. Tymieniecka and C. Schrag (eds.) Analecta Husserliana XV (Dordrecht: Reidel, 1983), pp. 387–400; and Robert Sweeney, “Ricoeur’s Ethics and Narrative,” in M. Joy (ed.) Paul Ricoeur and Narrative (Calgary: University of Calgary Press, 1997).
This term is used by Ricoeur to capsulize his reinterpretation of the theme of Ausstand in section 48 of Being and Time where he finds that “Being-unto-death” takes on, for Heidegger, a too narrow focus compared with the overall theme of a conflict between openness and closedness. See Ricoeur, MHO, p. 464.
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Sweeney, R.D. (2004). Narrative Self and World. In: Tymieniecka, AT. (eds) Does the World Exist?. Analecta Husserliana, vol 79. Springer, Dordrecht. https://doi.org/10.1007/978-94-010-0047-5_21
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