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The only available collection of Ricoeur's lectures on ideology and utopia, this seminal collection discusses the work of Althusser, Marx, Habermas, Geertz, Mannheim, and Weber.
- GenresPhilosophySociology
432 pages, Paperback
First published May 1, 1986
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About the author
Paul Ric艙ur
298听books439听followersPaul Ricoeur (1913鈥�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鈥�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 鈥渃apable human being,鈥� 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, 鈥渢here 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鈥� (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.
The major theme that unites his writings is that of a philosophical anthropology. This anthropology, which Ricoeur came to call an anthropology of the 鈥渃apable human being,鈥� 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, 鈥渢here 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鈥� (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.
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Displaying 1 - 6 of 6 reviews
December 28, 2023
Transcription de cours. Pas une lecture vraiment chill, surtout pour la partie id茅ologie qui est looooongue quand on n'a pas hyper besoin de s'int茅resser aux d茅tails des discussions marxistes et post marxistes. En revanche je suis fan quand m锚me pour la partie utopie et, sujet du cours, surtout, pour les liens entre les deux et l'approche qui croise philosophie, th茅orie de la litt茅rature et litt茅rature.
October 24, 2021
Compelling ideas to be sure, but the book was difficult to get through because it was so dense and Ricoeur continuously goes on tangents that make it difficult to connect a coherent line of thought through the chapters.
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January 24, 2022Lectura para MECLAP - Teor铆a de las artes - TFM.
Especialmente relevantes el an谩lisis final del concepto de tiempo y utop铆a, Habermas-Gadamer y el recorrido epistemol贸gico de ideolog铆a (desde Marx a Geertz). Extraordinario
Especialmente relevantes el an谩lisis final del concepto de tiempo y utop铆a, Habermas-Gadamer y el recorrido epistemol贸gico de ideolog铆a (desde Marx a Geertz). Extraordinario
July 5, 2021
Cours de Paul Ricoeur sur l'id茅ologie et l'utopie 脿 partir des oeuvres de Karl Marx et Karl Manheim principalement.
August 4, 2023
Troppo stupida e ormai dissidente accademica per poterci capire pi霉 dell'essenziale, ma questa rilettura (solo del capitolo su Clifford Geertz) mi ha dato ventordici spunti interessanti e mi ha lasciato intellettualmente sopraffatta (quasi quanto Barbie, fresco di visione).
Highlights: riflessioni sul concetto di ideologia, di ideologia come identit脿, sul 芦nemico di classe禄 come 芦vicino禄, e una serie di idee incasinate, in procinto di depositarsi in qualche angolo della mia mente, su: retorica, comunicazione, antropologia, metafore e semiologia.
Highlights: riflessioni sul concetto di ideologia, di ideologia come identit脿, sul 芦nemico di classe禄 come 芦vicino禄, e una serie di idee incasinate, in procinto di depositarsi in qualche angolo della mia mente, su: retorica, comunicazione, antropologia, metafore e semiologia.
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