Historia y narratividad (Paidos Contemporaneo)

by Paul Ricœur

Si la fenomenología hermenéutica de la acción de Paul Ricoeur tiene una enorme incidencia ético-política es, entre otras razones, porque, frente a la narratología formalista o a la semiótica estructural, abre las vías de la historicidad intrínseca de la función narrativa. Se hace imprescindible una poética de la historia vinculada a la temporalidad, en la que, si la explicación es necesaria, lo es también para comprender, porque es la configuración narrativa la que define la realidad histórica y, por tanto, la que nos constituye. La relación entre la acción de leer y la refiguración del texto, su recreación, es la clave del poder para que, en el entrecruzamiento entre la historia y la ficción, se teja narrativamente nuestra identidad. Los trabajos ahora presentados son un recorrido privilegiado desde la matriz de filosofía y lenguaje hasta lo que se denomina «la identidad narrativa». No se trata de una simple recopilación para especialistas, sino de una presentación de las cuestiones y planteamientos que ocupan a Paul Ricoeur. La comprensión de la narración histórica y de la identidad personal y colectiva ofrece las directrices básicas de obras ya clásicas como Temps et récit o Soi-même comme un autre. Se incluye en esta edición «¿Qué es un texto?», trabajo clave, cruce y enlace de sus estudios entre la filosofía continental y la lingüística y el pensamiento anglosajones, a fin de subrayar este carácter creativo de la narración y de la acción de leer como destino del texto y de su historia. Nacido en 1913, Paul Ricoeur ha sido profesor en la Universidad de Estrasburgo y en la Sorbona de París. Ángel Gabilondo, profesor de Metafísica y de Pensamiento Francés Contemporáneo en la Universidad Autónoma de Madrid, ha publicado, entre otros trabajos, El discurso en acción. Foucault y una antología del presente y Trazos del eros. Del leer, hablar y escribir. La introducción la ha realizado junto con Gabriel Aranzueque, traductor de los textos, investigador de la misma universidad y editor del volumen colectivo Horizontes del relato. Lecturas y conversaciones con Paul Ricoeur.

Genres: Philosophy, History

Paperback

First published January 1, 1955

About the author

Paul Ricoeur (1913–2005) is widely recognized as one of the most distinguished philosophers of the twentieth century. In the course of his long career he wrote on a broad range of issues. His books include a multi-volume project on the philosophy of the will: Freedom and Nature: The Voluntary and the Involuntary (1950, Eng. tr. 1966), Fallible Man (1960, Eng. tr. 1967), and The Symbolism of Evil (1960, Eng. tr. 1970); a major study of Freud: Freud and Philosophy: An Essay on Interpretation (1965, Eng. tr. 1970); The Rule of Metaphor (1975, Eng. tr. 1977); Interpretation Theory: Discourse and the Surplus of Meaning (1976); the three-volume Time and Narrative (1983-85, Eng. tr. 1984–88); Lectures on Ideology and Utopia (1986); the published version of his Gifford lectures: Oneself as Another (1990, Eng. tr. 1992); Memory, History, Forgetting (2000, Eng. tr. 2004); and The Course of Recognition (2004, Eng. tr. 2005). In addition to his books, Ricoeur published more than 500 essays, many of which appear in collections in English: History and Truth (1955, Eng. tr. 1965); Husserl: An Analysis of His Phenomenology (1967); The Conflict of Interpretations: Essays in Hermeneutics (1969, Eng. tr. 1974); Political and Social Essays (1974); Essays on Biblical Interpretation (1980); Hermeneutics and the Human Sciences (1981); From Text to Action (1986, Eng. tr. 1991); Figuring the Sacred: Religion, Narrative, and Imagination (1995); The Just (1995, Eng. tr. 2000); On Translation (2004, Eng. tr. 2004); and Reflections on the Just (2001, Eng. tr. 2007).

The major theme that unites his writings is that of a philosophical anthropology. This anthropology, which Ricoeur came to call an anthropology of the “capable human being,” aims to give an account of the fundamental capabilities and vulnerabilities that human beings display in the activities that make up their lives. Though the accent is always on the possibility of understanding the self as an agent responsible for its actions, Ricoeur consistently rejects any claim that the self is immediately transparent to itself or fully master of itself. Self-knowledge only comes through our relation to the world and our life with and among others in that world.

In the course of developing his anthropology, Ricoeur made a major methodological shift. His writings prior to 1960 were in the tradition of existential phenomenology. But during the 1960s Ricoeur concluded that properly to study human reality he had to combine phenomenological description with hermeneutic interpretation. For this hermeneutic phenomenology, whatever is intelligible is accessible to us in and through language and all deployments of language call for interpretation. Accordingly, “there is no self-understanding that is not mediated by signs, symbols, and texts; in the final analysis self-understanding coincides with the interpretation given to these mediating terms” (Oneself as Another, 15, translation corrected). This hermeneutic or linguistic turn did not require him to disavow the basic results of his earlier investigations. It did, however, lead him not only to revisit them but also to see more clearly their implications.

Reviews

[evaporée · Rating 4 out of 5]

babe !!!! c’était super intéressant, g envie de lire plein de ricoeur mtn!! (en mm temps g été élevée comme ça…)

[Patrick Cook · Rating 3 out of 5]

Reading Ricœur, like reading Merleau-Ponty (his frequent interlocutor), is a frustrating experience. I usually find myself in agreement with the ideas (or at least I think I do), but this is combined with an intense irritation with what often seems obscurantist prose. The difficulty is probably in part my own making. I don't have the requisite education. Whenever I read any work of twentieth-century continental philosophy, I am painfully aware that I simply do not have the knowledge of earlier European philosophy (especially but not exclusively Kant) that is inevitably assumed. I found the more theological essays, drawing on Spinoza and the Church Fathers, easier to follow than those on the philosophy of history and the history of philosophy, even though it was the latter that drew me to read Ricœur in the first place.

[Ana Enriques · Rating 4 out of 5]

Seis ensayos en los que Ricoeur expone de forma clara y bastante sintética algunos de sus desarrollos teóricos principales sobre el tiempo, la historia y la narratividad. Esta colección contribuye a abrir el panorama para abordar mejor preparada las obras monumentales del autor: Tiempo y narración I, II y III y Sí mismo como otro (las próximas que tengo en la mira). Creo que son muy valiosos por su contundencia y concisión los ensayos "Filosofía y lenguaje" y "¿Qué es un texto?". Como siempre, me encanta el orden con que Ricoeur lleva a cabo su exposición. Es de gran ayuda para quienes, como yo, incursionan solo de forma esporádica en textos filosóficos.

[sadeleuze · Rating 4 out of 5]

Published in 1955, History and Truth already announces Ricoeur's interest in history, memory and the problem of historical truth posed on a historical consciousness.

The second part is more about actuality, truth being made in history, the links between power and violence, word and practice, the negative and the affirmation of the good. How the truth comes about in the concrete activity of people.

[Puri]

Más que leerlo bien y a fondo, le di leída rápida a la Introducción y ensayos pq rápido me di cuenta que no me servía para lo que pensé (o bien, no entendía del todo) 🤧🤧 pero grande ricoeur

[Galen Bepler · Rating 5 out of 5]

Question everything. Question. Everything. This book is a massage for your mind - all preconceived notions you have of the authoritativeness of history will be healthily questioned.