Zaman ve Anlatı 3: Kurmaca Anlatıda Zamanın Biçimlenişi

Time and Narrative #3

by Paul Ricœur, Mehmet Rifat (Translator)

Fransız felsefecisi ve yorumbilimcisi Paul Ricœur’ün (1913-2005) anlatı yorumbilimi alanındaki başyapıtı Zaman ve Anlatı Türkçe’de dört cilt olarak yayımlanacak.

Birinci cilt (Zaman-Olayörgüsü-Üçlü Mimesis) 2007’de, ikinci cilt (Tarih ve Anlatı) ise 2009’da yayımlandı.

Kurmaca Anlatıda Zamanın Biçimlenişi altbaşlığını taşıyan bu üçüncü cilt dört bölümden oluşuyor: “Olayörgüsünün Değişimleri”, “Anlatısallığın Göstergebilimsel Zorunlulukları”, “Zamanla Oynanan Oyunlar” ve “Zamanın Kurmaca Deneyimi”. P. Ricœur ilk üç bölümde anlatı kuramcılarının kavram, ilke ve yöntemlerini tartışırken, dördüncü bölümde de tartıştığı kavramlara bu yapıt içinde bir işlerlik kazandırmak, yorumlarını örneklendirmek amacıyla zamanı konu edinen üç romanın (Mrs. Dalloway, Büyülü Dağ, Kayıp Zamanın İzinde) çözümlemesini sergiliyor.

P. Ricœur kurmaca anlatıya yönelik araştırmasını geliştirirken, kendine özgü yorumbilimsel (hermenötik) kazı işlemini, bölümlerin akış çizgisine göre, anlatı kuramının önde gelen kişilerine uyguluyor:
F. Kermode, N. Frye, J. Hillis Miller, B. Herrstein Smith, Y. Lotman, R. Barthes, Cl. Lévi-Strauss, V. Propp, Cl. Bremond, T. Todorov, A. J. Greimas, É. Benveniste, K. Hamburger, H. Weinrich, G. Guillaume, G. Müller, G. Genette, L. Dolez^el, B. Uspenski, M. Bahtin, A. Henry, vb.

Genres: Philosophy, Theory, Nonfiction, History, Literary Criticism

289 pages, Paperback

First published January 1, 1983

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

[Kyle · Rating 3 out of 5]

The Ides of March have come, but not gone, and I have finally turned the last page of this book. Fascinating that so much could be said about the two titular topics, around the same time as Hawking's A Brief History was published, and yet there is no crossover between the two fields of temporal/narrative studies.

[Milo Galiano · Rating 4 out of 5]

Es el mejor de los tres volúmenes (III, I y II, en ese orden). A pesar de que Temps et récit sea considerada la obra cumbre de Ricoeur, escribe muy mal y eso hace que sea muy pesado leerle. Todo lo que dice no es interesante ni imprescindible siquiera, pero las partes importantes son muy importantes. La conclusión de este es lo mejor que hay en las más de mil páginas de los tres volúmenes en conjunto.

[Humphrey · Rating 3 out of 5]

Volume three has the clearest and biggest stakes; this was where the project finally clicked for me. Now, this isn't really what one wants to hear several hundred pages in. I'm almost tempted to say that one could just read this volume, especially since it recaps several of the major threads of the preceding volumes. The narrative function, which unifies fiction and history-writing, is at last revealed as that which bridges the fundamental gap between phenomenological time and cosmological time by distending the present across past and future in the space of initiative or promise.

[David M · Rating 3 out of 5]

I highly recommend early Ricoeur. Alas, I found Time and Narrative impossibly dry at times. Erudition passing into dread pedantry...

[Ariane Brosseau · Rating 1 out of 5]

C'est triste à dire...mais j'ai rien compris.
Il n'y aurait pas un Paul Ricoeur pour les nuls quelque part dans l'univers que je pourrais emprunter? :(

[Ravi · Rating 4 out of 5]

While it requires a lot of background knowledge (there are discussions of Kant, Heidegger, Husserl and many other figures), it is ultimately a rewarding book. I would also encourage anyone interested in this book to read Suzi Adams' anthology, Ricoeur and Castoriadis in Discussion. I should acknowledge that I only read the third volume but the ideas in the first two volumes are summarized and I believe that it can stand on its own.

[Igor Capelari · Rating 1 out of 5]

Eu li um pouco de cada capítulo de cada tomo. Mais ou menos um quarto a um terço do volume total da obra, mas o suficiente pra eu saber que não vale a pena o engajamento. Eu realmente quis gostar do livro, mas a escrita do Ricoeur torna isso impossível. Suas teses não parecem muito impressionantez também.

[Federico Julian · Rating 5 out of 5]

Mucho más pesado que loa dos volúmenes previos, pero llega muy bien a la conclusión de la trilogía.