- BOSS Marc - Editorial
- ABEL Oliver - Le clos et l’ouvert. Ricoeur et le néokantisme de l’ « école de Paris »
- SUGIMURA Yasuhiko - Pour une philosophie du témoignage : Ricoeur et Heidegger autour de l’idée d’ « attestation » (Bezeugung)
- COMBET-GALLAND Corina - La Bible, une oeuvre capable de monde. Reconnaissance à Paul Ricoeur
- PELLAUER David W. - Temps historique, connaissance historique
- THOMASSET Alain - L’imagination dans la pensée de Paul Ricoeur. Fonction poétique du langage et transformation du sujet
- CAUSSE Jean-Daniel - Reprendre et commencer
In this paper, Olivier Abel first recalls how both German and French Neo-Kantism are committed in favour of an open conception of symbolism ; then he shows how the fact that the early Ricoeur is rooted in this tradition – especially in his teaching orientation at the Faculté de théologie protestante de Paris – partly explains his opposition to Heidegger’s hermeneutics. Meanwhile he underlines how strongly the critical paradigm of the passage from closeness to openness has later been radically undermined by Lévi-Strauss and Derrida as well as by Ricoeur.
« Who » come after the subject? Througn this question Yasuhiko Sugimura confronts Ricoeur and Heidegger, his starting-point being that a regressive analysis of the question « Who? » can help to the renewal of the question of God. If the Heideggerian attestation (Bezeugung) has to do with a « having-to-die », Ricoeur holds a « staying-alive-until… » which allows full grieving and remembering those who are dead. Ricoeur’s attestation of the self merges with the act of bearing witness to other mortals’testimony.
Corina Combet-Galland’s approach of Paul Ricoeur’s reflections about biblical thought is that of a reader and exegete of the New Testament. She examines in particular the influence of his philosophy of language and his hermeneutics on the practice of exegesis, and briefly shows how fruitful they are when reading the Gospel according to Mark.
In this essay about historical truth as « indirect experience », David Pellauer examines the word « history » in its various meanings both in English and French, and shows the impact of a philosophical hermeneutics – especially Ricoeur’s notion of « historical time » – on a renewed interpretation of the idea of contemporaneousness and anachronism.
Alain Thomasset suggests that Ricoeur’s works about the poetics of texts considered as an effect of reading show the transorming power that biblical writings exercise on a subject who has decided to make them his own. He stresses that in the building process of a believing subject, imagination plays a major role. As a matter of fact it is the first place where representations are generated and received. These representations allow the fundamental inspiration of a human being, a creation of existence, and give rise to a new way of being in the world by following Christ.
Acknowledging the awareness philosophy has of its own limits, Paul Ricoeur establishes a dialectical tension between theology and philosophy. No more than the theologian can the philosopher develop his thought by starting from himself, with the illusion of an absolute beginning ; he is always driven into a thinking that precedes him. On the basis of such reflections about the idea of limits, Jean-Daniel Causse carries on with the topic of evil and hope as they are in excess of knowledge – a topic which is central in Ricoeur’s thought. Then he analyses Ricoeur’s understanding of language as an infinite production of sense before proposing a critical rereading based on a conception of the real as interruption of sense and opening of a world ofmeaning.