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folds a pre-given set of possibilities and which fosters a certain self-concern stemmingdirectly from Dasein’s openness. For example, Ricoeur’s treatment of the “already there”character of evil 20 and the “necessarily corrupt nature of freedom,” 21 or “the prior captivity,which makes it so that I must do evil” 22 can be replaced or put on a better philosophicalbasis than the Kantian notion of radical evil, or, for that matter, any religioustradition that too quickly buys into a view of an essential corruption of human existence.Rather, philosophically, all that these expressions say is that man is not determined andthat freedom is capable of good as well as evil (or the lesser evil of errors and meremistakes). Thus, reinterpreted, Ricoeur’s statement that “I claim that my freedom hasalready made itself non-free” means that freedom is already human, and thus must beactualized in the finite. 23 This reinterpretation recognizes, within the existential structures,a neutrality common to innocent, fallen, and recreated existence.20212223Ricoeur, The Conflict of Interpretations, 435.Ibid., 422.Ibid., 436.Ibid.82
3. PAUL RICOEUR’S THEORY OF TRUTH: FROM PHENOMENOLOGY TOCOMMUNICATIVE ACTIONDavid M. KaplanAt various stages throughout his career, Ricoeur has examined the nature and limits ofphenomenology, hermeneutics, narrative theory, and communicative rationality. Each timehe addresses himself to a subject, it takes the form of a mediation that highlights andpreserves differences between two positions without synthesizing a new unity. Instead,Ricoeur claims only to draw a “hermeneutic arc” between opposites, a metaphor that suggestsa mitigated version of mediation. A hermeneutic arc, drawn between antitheticalpositions, contrasts each theory as seen from the perspective of the other, linking themtogether in a way that produces no theoretical resolution but only a practical one. Inprinciple, opposites remain unreconciled; in practice there is a way to proceed as if theywere not. Among the arcs Ricoeur has drawn, include those between phenomenology andhermeneutics, hermeneutics and structuralism, narrative theory and communicative rationality.On Ricoeur’s own self-interpretation, there is no relation between these mediations:each one addresses a different problem, developed in conjunction with different dialoguepartners, and is limited in scope. He claims only to deal with particular problems, not tocreate systems in a more traditionally dialectical fashion. Yet, Ricoeur manages to doprecisely that: he exhibits the internal connections among phenomenology, hermeneutics,narrative, and communicative rationality, and, in so doing, he suggests a single, promisingmodel of social inquiry. Such a model contains a much stronger theory of truth andvalidity than found in the hermeneutic philosophies of Heidegger and Gadamer, but, at thesame time, is less absolute than Husserlian phenomenology and more interpretive andcreative than Habermasian communicative rationality. Building on the works of Ricoeur,I want to argue that phenomenological description, interpretive narration, and discursiveargumentation are dialectically related; each is a part of a “practical whole” and needs theother to be complete.There are three distinct yet related conceptions of truth operative in Ricoeur’s work.They are truth as approximation, truth as manifestation, and truth as argumentation. Truthas approximation draws on Husserlian phenomenology, in which truth is the fulfilling ofan empty intentionality. Truth as manifestation draws on Heideggerian hermeneutics, inwhich truth is the presencing of being. Ricoeur’s theories of metaphor and narrative extendthis tradition. Finally, truth as argumentation draws on Habermasian pragmatics, inwhich truth is a rationally achieved consensus over a validity claim. Yet, for some reason,Ricoeur repeatedly emphasizes the weakest, least adequate, Heideggerian conception oftruth, when he speaks of the world-disclosing character of literary reference in The Ruleof Metaphor (1978) and Time and Narrative (1984). The Heideggerian conception of truthas manifestation only complements the two stronger conceptions of truth and validityrelated to the Husserlian and Habermasian character of Ricoeur’s hermeneutics. These arethe undeveloped elements in Ricoeur’s hermeneutic phenomenology that should bebrought out to show that a much stronger conception of truth and validity can be gleanedfrom his scattered remarks on the subject.PhenomenologyRicoeur retains from Husserl the central insight into the intentionality of consciousness,and the methodological technique of bracketing. The well-known doctrine of intentionalityasserts that all experience is directed toward some object of reference, while every object83
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various forms of idealist philosoph
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self-givenness (Selbstgegebenheit)
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It must be admitted in this regard
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down and all the way back.” 51 Fo
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Heidegger characterized his own pro
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Heidegger’s transcendental-existe
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perceived world” (PP, 25), Merlea
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in the unreflected, in “perceptio
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Nor would Merleau-Ponty have had an
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a way that we do not all crash into
Page 34 and 35: “I think” but in “the dialogu
Page 36 and 37: in existence a “super-abundance o
Page 38 and 39: crucial “other” in our becoming
Page 40 and 41: to its being grounded in terms of b
Page 42 and 43: (“History is this quasi-‘thing
Page 44 and 45: manner (statistical or regression a
Page 46 and 47: and they are such, precisely becaus
Page 48 and 49: interpreted the world, and that the
Page 50 and 51: is not rationalist or idealist in t
Page 52 and 53: title Herbert Spiegelberg gave to h
Page 55: II.TOWARD A TELOS OF SIGNIFYING COM
Page 59 and 60: published in Being and Having. 12 T
Page 61 and 62: inside me which makes me able to re
Page 63 and 64: or is not existence something that
Page 65 and 66: ReflectionPhilosophical thought is
Page 67 and 68: attempt at unification, the reflect
Page 69 and 70: thereof. And an ethical aspect: tha
Page 71 and 72: According to Ricoeur, “It is here
Page 74 and 75: the most meaningful contemporary sw
Page 76 and 77: ival hermeneutics that we perceive
Page 78 and 79: more pronounced recoil whereby the
Page 80 and 81: these structures throughout the who
Page 82 and 83: By seeking a deeper unity of Dasein
Page 86 and 87: of experience is correlated to a pa
Page 88 and 89: explanations of causal events in th
Page 90 and 91: accept one argument over another. A
Page 92 and 93: a subtle dialectic between argument
Page 94 and 95: or warrant an assertion. Such fulfi
Page 96 and 97: the assertive vehemence of the hist
Page 98 and 99: positions of the subject. For memor
Page 100 and 101: attestation slips a plurality, most
Page 102 and 103: What confidence in the word of othe
Page 104 and 105: From where, perhaps, the place of t
Page 106 and 107: Sans le correctif du commandement d
Page 108 and 109: life), Rembrandt proposes an interp
Page 110 and 111: only as a place made for oneself as
Page 113: III.THE HERMENEUTIC PHENOMENOLOGY O
Page 116 and 117: consolidated by terming it an “un
Page 118 and 119: If our analysis is correct, the “
Page 120 and 121: The esthesiology of the senses of t
Page 122 and 123: in certain cases, together with the
Page 124 and 125: what the touched hand recognizes wh
Page 126 and 127: heart; a presence where a lived tak
Page 128 and 129: conceives it, not on the basis of n
Page 130 and 131: Merleau-Ponty, a form, a relation o
Page 132 and 133: out in “Eye and Mind.” So, let
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God creates, or better, draws, a
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the “there,” the “one same sp
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free to function more purely as a p
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close grasp of the sleight of the h
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understood both as discursive thoug
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While Henry thus questions “the m
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is able to persist in the undergoin
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“remember,” but not as I would
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intentionally structured self-consc
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life can ultimately be defined in i
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4. THE SUBJECTIVE BODY AND THE IDEA
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and the represented body (the combi
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The Oversight of Life’s OneselfTh
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more than externality and its unfol
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effort if this effort gives rise to
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manifest in the self-givenness of l
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Transcendental affectivity 71 is th
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The pursuit of health, strongly rei
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each the prey of their own pathos.
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According to views held by Gadamer
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and writing - the tools which human
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or disclosedness (Erschlossenheit)
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exclusively from his own point of v
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the same direction as practical wis
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of ‘art’ which still stands bef
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Gadamer’s approach, however, is n
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of biology and physiology, or they
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IV.PHENOMENOLOGICAL MOMENTS IN THE
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Therefore, I would like to concentr
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classical Greek tradition of thinki
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This uneasiness in human beings, wh
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appears in the way of its appearanc
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We can sense such a philosophical d
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the act of interpreting, except whe
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phenomenological development. The p
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II.A Liberation, With a Meeting in
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denken lässt -, sondern das Leben:
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Sinn” 17 and, following this: “
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Wenn ich dieses Buch sehe, sehe ich
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Der christlich-jüdische Gott ist d
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3. A “BETTER” OR JUST “ANOTHE
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if we have two persons, a master an
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V.THE ARCHEOLOGY OF HERMENEUTIC PHE
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cosmic world, and Nietzschean nihil
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absolute lawgiver to any possible
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solitude.” 26 If there is a “hi
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of reason, as far as the single hum
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transcendental reason, 46 pure rati
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and properties of sensible phenomen
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In clear distantiation from his own
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2. HISTORY AS THE OTHER -- NOTES ON
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precisely the accomplishment of phe
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ought as such into the present, it
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educed state. As soon as the reflec
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explicitly in the Vienna lecture, w
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the task and the very environment o
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stood “from itself.” As a resul
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makes possible the further interpre
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of Being -- already grown into Bein
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the Husserlian idea of phenomenolog
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into the openness of Being, it diff
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We now need to quote a second, well
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“knowledge about the world.” In
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Husserl’s ConversionsTheological
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And this proved, probably, to be a
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Husserl’s Reflective Phenomenolog
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to beings of the same nature. But t
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worldlessness of Husserl’s intent
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According to Aristotle, intellectio
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6. RIGOR AND ORIGINARITY: THE TRANS
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The latter, the nonessential princi
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that, for Husserl, every act is ind
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not forget what Husserl meant by a-
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things, we shall comprehend by intu
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something,’ is not merely there (
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epoché in Husserl become a hermene
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When Heidegger characterizes world-
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