保罗·利科
我们通过讲述自己生活的故事来理解自己，而解释文本意味着对显而易见之外的意义保持开放。
定位
自我的诠释学：同一性是叙事同一性；马克思、尼采和弗洛伊德是“怀疑的大师”。
核心思想
- 叙事同一性
- 怀疑的诠释学
学生: 保兰·洪通吉
影响
受影响于 13
埃德蒙德·胡塞尔
受其影响
As a prisoner of war Ricœur translated Husserl’s Ideas I (publ. 1950) and set out his philosophy as a phenomenology of the will (Le volontaire et l’involontaire, 1950). E. Husserl, Idées directrices pour une phénoménologie, trans. P. Ricœur (1950); P. Ricœur, Philosophie de la volonté I: Le volontaire et l’involontaire (1950); SEP “Paul Ricoeur”
依据: 亦见于 InPhO · InPhO
埃德蒙德·胡塞尔 › 1859–1938
卡尔·雅斯贝尔斯
受其影响
In captivity Ricœur studied Jaspers’s philosophy of existence with Mikel Dufrenne (Karl Jaspers et la philosophie de l’existence, 1947) and contrasted his paradox with Marcel’s mystery (1948). M. Dufrenne and P. Ricœur, Karl Jaspers et la philosophie de l’existence (1947); P. Ricœur, Gabriel Marcel et Karl Jaspers. Philosophie du mystère et philosophie du paradoxe (1948); SEP “Paul Ricoeur”
依据: 亦见于 InPhO · InPhO
卡尔·雅斯贝尔斯 › 1883–1969
马丁·海德格尔
受其影响
Ricœur accepted Heidegger’s grounding of understanding in existence but took a ‘long route’ through interpretation of symbols and texts instead of his ‘short route’ (‘Existence et herméneutique’, 1965). P. Ricœur, “Existence et herméneutique” (1965), in Le conflit des interprétations (1969); SEP “Paul Ricoeur”
依据: 亦见于 InPhO · InPhO
马丁·海德格尔 › 1889–1976
汉斯-格奥尔格·伽达默尔
受其影响
Ricœur adopted Gadamer’s belonging to tradition and effective history but added a moment of distanciation and explanation, mediating between Gadamer and Habermas (‘Herméneutique et critique des idéologies’, 1973). P. Ricœur, “Herméneutique et critique des idéologies” (1973), in Du texte à l’action (1986); SEP “Paul Ricoeur”
依据: 亦见于 InPhO · InPhO
汉斯-格奥尔格·伽达默尔 › 1900–2002
伊曼纽尔·列维纳斯
受其影响
Ricœur took up Levinas’s injunction from the other (Oneself as Another, 1990) but objected that a self must be capable of receiving it, against pure asymmetry. P. Ricœur, Soi-même comme un autre (1990); Autrement. Lecture d’Autrement qu’être ou au-delà de l’essence d’Emmanuel Levinas (1997); SEP “Paul Ricoeur”
依据: 亦见于 InPhO · InPhO
伊曼纽尔·列维纳斯 › 1906–1995
显示全部 (13)收起
奥古斯丁
受其影响
Ricœur opened Time and Narrative (1983) with Augustine’s analysis of time in Confessions XI, whose distentio animi he answered with Aristotle’s concordant emplotment. P. Ricœur, Temps et récit I (1983); Augustine, Confessiones XI; SEP “Augustine of Hippo”
依据: AI 草稿
奥古斯丁 › 354–430
西格蒙德·弗洛伊德
受其影响
In De l’interprétation (1965) Ricœur read Freud’s psychoanalysis as a hermeneutics of suspicion that deciphers desire in symbols, combining an energetics of drives with interpretation. P. Ricœur, De l’interprétation. Essai sur Freud (1965); SEP “Paul Ricoeur”
依据: AI 草稿
西格蒙德·弗洛伊德 › 1856–1939
扬·帕托什卡
受其影响
Ricœur prefaced the French edition of Patočka’s Heretical Essays (1981), presenting his philosophy of history, care for the soul and ‘solidarity of the shaken’ to French readers. J. Patočka, Essais hérétiques sur la philosophie de l’histoire, trans. E. Abrams, preface by P. Ricœur (1981)
依据: AI 草稿
扬·帕托什卡 › 1907–1977
格奥尔格·亨里克·冯·赖特
受其影响
Ricœur took from von Wright’s Explanation and Understanding (1971) the model of intervention, which joins causal and teleological explanation, for historical explanation (Time and Narrative I, 1983). P. Ricœur, Temps et récit I (1983); Du texte à l’action (1986); G. H. von Wright, Explanation and Understanding (1971)
依据: AI 草稿
格奥尔格·亨里克·冯·赖特 › 1916–2003
莱因哈特·科塞雷克
受其影响
Ricœur took over Koselleck’s categories ‘space of experience’ and ‘horizon of expectation’ (Vergangene Zukunft, 1979) for his hermeneutics of historical consciousness (Time and Narrative III, 1985). P. Ricœur, Temps et récit III (1985); R. Koselleck, Vergangene Zukunft (1979)
依据: AI 草稿
莱因哈特·科塞雷克 › 1923–2006
克利福德·格尔茨
受其影响
In his Chicago lectures (1975; publ. 1986) Ricœur took up Geertz’s ‘Ideology as a Cultural System’ (1964): at its basic level ideology integrates a community symbolically. P. Ricœur, Lectures on Ideology and Utopia (ed. G. H. Taylor, 1986); C. Geertz, “Ideology as a Cultural System” (1964), in The Interpretation of Cultures (1973)
依据: AI 草稿
克利福德·格尔茨 › 1926–2006
海登·怀特
受其影响
In Time and Narrative I (1983) Ricœur drew on White’s Metahistory (1973) for emplotment in historiography, later objecting that its tropology loosens reference to the real past (2000). P. Ricœur, Temps et récit I (1983); La mémoire, l’histoire, l’oubli (2000); H. White, Metahistory (1973)
依据: AI 草稿
海登·怀特 › 1928–2018
影响了 2
恩里克·杜塞尔
影响了
Dussel attended Ricoeur’s courses at the Sorbonne in the 1960s and drew on his hermeneutics of symbols in his early studies of Semitic thought; in 1991 the two debated hermeneutics and liberation. E. Dussel, El humanismo semita (1969); Apel, Ricoeur, Rorty y la filosofía de la liberación (1993); E. Téllez Fabiani, “Ricoeur y Dussel”, Inter-American Journal of Philosophy (2022)
依据: AI 草稿
恩里克·杜塞尔 › 1934–2023
保兰·洪通吉 教过
教过
Hountondji wrote his doctoral thesis on the idea of science in Husserl’s Prolegomena and First Logical Investigation under Ricœur’s supervision and defended it at Nanterre in June 1970, before a jury that included Suzanne Bachelard and Emmanuel Levinas. P. J. Hountondji, “My Experience with Paul Ricœur”, Études Ricœuriennes / Ricœur Studies 12:1 (2021), 50–59
依据: AI 草稿
保兰·洪通吉 › 1942–2024
批评
批评了 2
克洛德·列维-斯特劳斯
批评了
Ricœur called Lévi-Strauss’s structuralism ‘a Kantianism without a transcendental subject’ and argued that it suits totemic myth but not traditions that reinterpret themselves historically (‘Structure et herméneutique’, 1963). P. Ricœur, “Structure et herméneutique”, Esprit (Nov. 1963), repr. in Le conflit des interprétations (1969); Lévi-Strauss’s reply in the same issue
依据: AI 草稿
克洛德·列维-斯特劳斯 › 1908–2009
阿尔吉达斯·朱利安·格雷马斯
批评了
Ricœur argued that Greimas’s semiotic model of narrative presupposes, rather than replaces, the temporal understanding of plot from which it is derived (Temps et récit II, 1984). P. Ricœur, Temps et récit II (1984), ch. 2; “La grammaire narrative de Greimas” (1980)
依据: AI 草稿
阿尔吉达斯·朱利安·格雷马斯 › 1917–1992
作品
立场
Ricœur built bridges between phenomenology, hermeneutics, psychoanalysis, linguistics and analytic philosophy. Self-understanding, he argued, is never immediate; it always takes a detour through signs, symbols and texts. In his reading of Freud he contrasted the “hermeneutics of suspicion” – Marx, Nietzsche and Freud unmasking hidden motives – with a hermeneutics that recovers meaning. In Time and Narrative he showed that time becomes human time when it is narrated, and in Oneself as Another he developed the idea of narrative identity: we understand who we are through the stories we tell about our lives. His ethics aims at a good life lived with and for others in just institutions.
生平与背景
Orphaned early – his father was killed in the First World War – Ricœur grew up in a Protestant family in Brittany. As a prisoner of war in Germany he translated Husserl’s Ideas. He taught in Strasbourg, at the Sorbonne and in Nanterre, and later for many years at the University of Chicago. He remained productive into old age.
其他主要作品
- Freedom and Nature (1950)
- Freud and Philosophy (1965)
- The Rule of Metaphor (1975)
- Time and Narrative (1983–1985)
- Oneself as Another (1990)
截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的