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Preservation of biodiversity requieres not only acting on nature, but also on human environment. This action calls for an ethics of our common membership, to rekindle the conscienceness of our responsability toward the future of the planet, by reviving the feeling of its fragility. This approach inspired by a dialog between Paul Ricoeur and Hans Jonas about the conservation ethic leads us to rely on the dynamics of feelings, previously to the one of concepts and principles. On the one hand, we belong to nature, through our body. On the other hand, human beings have a specific responsability toward the ecosystem, due to our unique conscienceness. Acting to preserve biodiversity needs a pedagogical approach focused on values linked to receptiveness. By reviving the conscienceness of our fragile condition, that would help resist predation logics, by including into minds as well as into social relationships a feeling of gratitude for what we owe to nature and to society, which is currently threatened.
Keywords: biodiversité, éthique, fragilité, Hans Jonas, réceptivité, responsabilité, Paul Ricoeur, biodiversity, ethics, fragility, Hans Jonas, receptiveness, responsability, Paul Ricoeur
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This article explores the way the question of the meaning of being is developed in the writings of P. Ricœur. Johann Michel shows that ricœurian hermeneutic ontology appears as fragmented, disseminated in many books : it never sets itself up as a closed, achieved system. However, through these fragments of ontology, J. Michel intends to bring out two frameworks, one (onto-poetic) which originates in La métaphore vive, the other (onto-anthropology) which finds its highest point in Soi-même comme un autre. Even if each one gets its own topos, both converge to the same “voie longue” of hermeneutics.
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AbstractThroughout his work, Paul Ricoeur heeded developments in both psychoanalysis and the analysis of speeches and stories. In so doing, he always managed to identify dissonances in our world, as well as narrative and discursive consonances or order capable not only of prompting meaning for the reader and interpreter of a given literary tradition, but also of disassociating one's self. After demonstrating the « dual meaning » of symbols (1965) and the « interpretive clash » (1969) in literature, Ricoeur focuses on cultural artefacts by questioning the phenomenon of semantic innovation. Such questioning, initiated in The Rule of Metaphor (1975) and furthered in Time and Narrative (1983-1985) will only cease with his death. From the new semantic relevancy brought about by live speech to the plotting of the storyline, Ricoeur seeks to recast poetry and stories in the context of human action. A random birth leads to a destiny, and the narcissistic self becomes a contemplative self governed by symbols and influenced by a hermeneutical interpretation. Postulating Ricoeur's strengthening of readers, both as individuals and as communities as witnessed in his publications from 1983 to 2010, we seek to highlight the linguistic tools with which writings innovate and help to recast the world and rediscover one's self in the midst of « communities that interpret themselves through the interpretation of text ».
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There has been a Petainiste period in Paul Ricoeur's life. How long did it last precisely? It is true that the philosopher acknowledged its existence,when in 1994 the author of this article sent him texts which were published under his own name, in the spring of 1941 in a Vichy review called "l'Unité Française". But it is also true that Paul Ricoeur characterized that Petainiste episode as a brief period of disarray, only lasting for the first few months of his captivity in Oflag. Hasn't he rather minimized the duration of that Pétainiste period, considering that he was one of the speakers within the "Cercle Pétain" at his prison camp, and that this "Cercle" only began to exist in December 1941? Another question is added to this first: the careful reading of a Paul Ricoeur's article of March 1939 – such as the reference to his attendance at Munich University during summer 1939? – leads one to ask what was the nature of this so-called disarray, therefore so long before the defeat of June 1940.
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Over three decades ago, Carol Gilligan's seminal book In a Different Voice provided feminist theorists with a powerful new approach to address the shortcomings of traditional moral theories. With a focus on concrete situations, an ethics of care can attend to the specifics of moral dilemmas that might otherwise be glossed over. As feminist reflection on moral and political philosophizing has progressed, another challenge has emerged. Recent feminist scholarship proposes non-ideal theories as preferable action-guiding theories. In this paper, I examine Kittay's call for a version of care ethics as a naturalized ethics that comes from lived experience, in order to draw out the salient characteristics of the caring agent. This allows me to show how Kittay's key assertion that “we are all some mother's child” resonates with Ricoeur's framing of self-esteem, which is, in turn, anchored on a notion of solicitude. Secondly, I make the case that care ethics can benefit from Ricoeur's little ethics as it helps buttress the goal of good caring practices. Finally, care ethics, with its emphasis on the universality of care needs, helps to strengthen the central role of solicitude for the political sphere.
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SummaryThe author discusses the philosophical and scientific value of Paul Ricoeur's contribution to the writing of history. In particular, he focuses on the relationship between objectivity and subjectivity and the role of intentionality in historicity and destiny. To do so, the analysis is organized around the Temps et récit in three volumes (1983-1985), in which Ricoeur opposes his proposition concerning the dialogue between philosophy and history to the self-satisfied triumphalism of the Annales School. The author reviews a variety of reactions to Ricoeur (among others: de Certeau, Chartier, Rancière, Duby) and compares his position to those of Anglophone historians and philosophers (among others: Dray, von Wright, Danto, White, Taylor). These discussions permit a systematic exploration of the thought of the philosopher-historian. This leads to the realization that, for Ricoeur, the historian's practice is in constant tension between an always incomplete objectivity and the subjectivity of the methodological gaze which must always depend on a part of itself. This tension, argues Ricoeur, regulates the "truth contract" which guides historical investigation and grounds its method in which the subjectivity of thought is engaged in the very construction of frameworks of intelligibility. It is therefore not surprising that Temps et récit is devoted to thinking through the articulation of time which must appear with the notion of time conceived as a condition of historical phenomena. It is precisely this which is the basis for Ricoeur's hermeneutic project, i.e., reopening the past, revisiting its potentialities in light of the intentionality of the analyst. This project could only lead Ricoeur to reflect upon events and their meanings. In this regard, the author emphasizes the importance of philosophy's contribution at a time when the globalization of information has led to a conjuncture in which the social totality is experiencing a dilation of history. This has produced a presentification leading to a new experience of historicity, in which historical facticity is redefined as an approach involving a multiplicity of possibilities and the historian's reading of events, no longer reducible to the event in question, is viewed rather as a trace situated in a chain of events and therefore within a process. On this basis it is possible to understand the importance of Ricoeur's contribution to the history of the present, as well as the impact of his work on the history-memory relationship, which is itself presented as an historical object. This reversal has an historical value because it allows for a better understanding of the indeterminate character of the possibilities open to actors, an indeterminacy in which the subjective intentionality of actors assumes an importance in the determination of the regime of historicity, inasmuch as the latter is traversed by the tension between the space of experience and the horizon of expectation. As such, the regime of historicity is always open towards the future and cannot be a mere projection of a social project closed upon itself, the logic of action always keeps open the field of possibility.
Keywords: Ricoeur, objectivité, subjectivité, intentionnalité, historicité, devenir, philosophe-historien, événement, présentification, attentes, Ricoeur, objectivity, subjectivity, intentionality, destiny, philosopher-historian, event, presentification, expectations, Ricoeur, objetividad, subjetividad, intencionalidad, historicidad, devenir, filósofo-historiador, evento, presentización, expectativas