[lit-ideas] Paul Ricœur and Paul Grice
- From: Jlsperanza@xxxxxxx
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- Date: Sun, 5 Sep 2010 12:01:20 EDT
Paul Ricœur -- let's check how much jargon in his philosophy from wiki:
"Paul Ricœur (27 February 1913 in Valence, Drôme"
Paul Grice born March 1913 in Birmingham.
"20 May 2005 in Chatenay Malabry, France)"
Grice died in 1988.
"was a French philosopher best known for combining phenomenological
description with hermeneutic interpretation."
two bits of jargon there: 'phenomenological' is just 'description of what
seems to you'. 'hermeneutic interpretation' is a pleonasm.
"As such, he is connected to two other major hermeneutic phenomenologists,
Martin Heidegger and Hans-Georg Gadamer."
Typical of the French to think they are doing something by combining German
authors.
"Ricœur was born in a devout Protestant family, making him a member of a
religious minority in Catholic France."
Oddly, Grice was born in a devout non-conformist family, making him a
member of a religious minority in his household, since only his father was
nonconformist; his mother was High Anglican and his resident aunt was a
catholic
convert.
"Ricœur's father died in a 1915 World War I battle when Ricœur was only
two years old."
Oddly, Grice's father went BANKRUPT during same war. Strictly, he became
bankrupt AFTER the war. He had devised a metal artifact that became otiose
after the war. He dedicated to be a violin concertista.
"Ricoeur was raised by his paternal grandparents and an aunt in Rennes,
France, with a small stipend afforded to him as a war orphan. Ricœur, whose
penchant for study was fueled by his family's Protestant emphasis on Bible
study, was bookish and intellectually precocious."
Instead Grice was sent to Clifton, a prestigious public school in Somerset
(on the border with Gloucestershire).
"Ricœur received his licence in 1933 from the University of Rennes and
began studying philosophy at the Sorbonne in 1934, where he was influenced by
Gabriel Marcel."
Grice was sent on a scholarship to Corpus Christi and began studying
philosophy where he was influenced by his tutor, W. H. Hardie -- an
Aristotelian
scholar.
"In 1935, he was awarded the second-highest agrégation mark in the nation
for philosophy, presaging a bright future."
Grice got a first in Literae Humaniores. A bright future. He spent one year
of that bright future teaching Latin in Rossall, in Lancashire, but was
back in Oxford soon enough. And then the war broke.
"World War II interrupted Ricœur's career, and he was drafted to serve in
the French army in 1939."
Grice was drafted to serve in the Royal Navy.
"Ricoeur's unit was captured during the German invasion of France in 1940
and he spent the next five years as a prisoner of war."
Grice was soon transferred to Admiralty.
"His detention camp was filled with other intellectuals such as Mikel
Dufrenne, who organized readings and classes sufficiently rigorous that the
camp
was accredited as a degree-granting institution by the Vichy government."
Grice would read books.
"During this time he read Karl Jaspers, who was to have a great influence
on him. He also began a translation of Edmund Husserl's Ideas I."
Which was fun (funny-odd -- why translate if he could READ it?).
"Ricœur taught at the University of Strasbourg between 1948 and 1956, the
only French university with a Protestant faculty of theology."
Grice taught at Oxford from 1945 to 1967.
"In 1950, he received his doctorate, submitting (as is customary in France)
two theses: a "minor" thesis translating Husserl's Ideas I into French for
the first time, with commentary, and a "major" thesis that he would later
publish as Le Volontaire et l'Involontaire."
Will and unwill.
"Ricœur soon acquired a reputation as an expert on phenomenology, then the
ascendent philosophy in France."
when it was done in Germany.
"In 1956, Ricœur took up a position at the Sorbonne as the Chair of General
Philosophy."
As opposed to Special Philosophy -- another chair.
"This appointment signaled Ricœur's emergence as one of France's most
prominent philosophers. While at the Sorbonne, he wrote Fallible Man and The
Symbolism of Evil published in 1960, and Freud and Philosophy: An Essay on
Interpretation published in 1965."
Fallible means 'that can fail'. This was deemed machista at a time when
Sartre's lover was writing on feminism and 'man' was avoided like the plague.
"The symbolism of evil" is too theological, rather than philosophical.
Freud was confused as to what it means, 'to interpret'. Surely, if I dream
of a pipe, it doesn't mean I'm phallocentric.
"These works cemented his reputation. Jacques Derrida was an assistant to
Ricœur during this time."
Served coffee and stuff.
"From 1965 to 1970, Ricœur was an administrator at the newly founded
University of Nanterre in suburban Paris. Nanterre was intended an experiment
in
progressive education, and Ricœur hoped that here he could create a
university in accordance with his vision, free of the stifling atmosphere of
the
tradition-bound Sorbonne and its overcrowded classes."
Oddly, it never occurred to Grice to found an extra university in
extramural Oxford -- "Our tutorials were never too overcrowded -- THEN".
"Nevertheless, Nanterre became a hotbed of protest during the student
uprisings of May 1968 in France. Ricœur was derided as an "old clown" and tool
of the French government. Disenchanted with French academic life, Ricœur
taught briefly at the Catholic University of Leuven in Belgium,"
which was odd since he was NOT a Catholic.
"before taking a position at the Divinity School of the University of
Chicago, where he taught from 1970 to 1985."
"A divine appointment, all in all".
"His study culminated in The Rule of Metaphor: Multi-disciplinary Studies
of the Creation of Meaning of Language published in 1975 and the
three-volume Time and Narrative published in 1984, 1985, and 1988."
which Yost read. Grice was obsessed with metaphor too. His only example,
"You're the cream in my coffee".
"Rules of metaphor? We don't need them. We are free spirits" (Grice).
"Ricoeur gave the Gifford Lectures in 1985/86, published in 1992 as Oneself
as Another."
The influence of Freud who was confused about the structure of the ego and
the alter.
"This work built on his discussion of narrative identity and his continuing
interest in the self. Time and Narrative secured Ricœur's return to France
in 1985 as an intellectual superstar. His late work was characterised by a
continuing cross-cutting of national intellectual traditions; for example,
some of his latest writing engaged the thought of the American political
philosopher John Rawls."
which was being criticised by R. M. Hare and other Oxonians to tears.
"In 1999 he was awarded the Balzan Prize for Philosophy "For his capacity
in bringing together all the most important themes and indications of 20th
century philosophy, and re-elaborating them into an original synthesis which
turns language - in particular, that which is poetic and metaphoric - into
a chosen place revealing a reality that we cannot manipulate, but
interpret in diverse ways, and yet all coherent. Through the use of metaphor,
language draws upon that truth which makes of us that what we are, deep in the
profundity of our own essence".
Again. All that is IMPORTANT about metaphor can be examined via the
'implicature' of
"You're the cream in my coffee".
The rest is jargon!
"On 29 November 2004, he was awarded with the second John W. Kluge Prize
for Lifetime Achievement in the Human Sciences (shared with Jaroslav
Pelikan). Paul Ricœur died on 20 May 2005 in his home, of natural causes."
Oddly, Grice died of NON-NATURAL causes. (I am very irritated when I read
of people dying of 'natural causes'. Surely uninformative).
"French Prime Minister Jean Pierre Raffarin declared that "the humanist
European tradition is in mourning for one of its most talented exponents".
Overzee (1992: p.4) states that:
"Paul Ricœur speaks of the theologian as a hermeneut, whose task is to
interpret the multivalent, rich metaphors arising from the symbolic bases of
tradition so that the symbols may 'speak' once again to our existential
situation."[1]
"Hermeneut" is jargon.
BOOKS:
Gabriel Marcel and Karl Jaspers. Philosophie du mystère et philosophie du
paradoxe. Paris: Temps Présent, 1948.
philosophy of mystery and philosophy of paradox. Jargon.
Entretiens sur l'Art et la Psychanalyse (sous la direction de Andre Berge,
Anne Clancier, Paul Ricoeur et Lothair Rubinstein (1964), Mouton, Paris, La
Haye 1968.
Freedom and Nature: The Voluntary and the Involuntary, trans. Erazim Kohak.
Evanston: Northwestern University Press, 1966 (1950).
Is NATURE involuntary? I think there are a few category mistakes there.
History and Truth, trans. Charles A. Kelbley. Evanston: Northwestern
University press. 1965 (1955).
Fallible Man, trans. Charles A. Kelbley, with an introduction by Walter J.
Lowe, New York: Fordham University Press, 1986 (1960).
The Symbolism of Evil, trans. Emerson Buchanan. New York: Harper and Row,
1967 (1960).
Freud and Philosophy: An Essay on Interpretation, trans. Denis Savage. New
Haven: Yale University Press, 1970 (1965).
The Conflict of Interpretations: Essays in Hermeneutics, ed. Don Ihde,
trans. Willis Domingo et al. Evanston: Northwestern University Press, 1974
(1969).
Political and Social Essays, ed. David Stewart and Joseph Bien, trans.
Donald Stewart et al. Athens: Ohio University Press, 1974.
The Rule of Metaphor: Multi-Disciplinary Studies in the Creation of
Meaning in Language, trans. Robert Czerny with Kathleen McLaughlin and John
Costello, S. J., London: Routledge and Kegan Paul 1978 (1975).
Interpretation Theory: Discourse and the Surplus of Meaning. Fort Worth:
Texas Christian Press, 1976.
“Patocka, Philosopher and Resister”. Telos 31 (Spring 1977). New York:
Telos Press.
The Philosophy of Paul Ricœur: An Anthology of his Work, ed. Charles E.
Reagan and David Stewart. Boston: Beacon Press, 1978.
Essays on Biblical Interpretation (Philadelphia: Fortress Press, 1980)
Hermeneutics and the Human Sciences: Essays on Language, Action and
Interpretation, ed., trans. John B. Thompson. Cambridge: Cambridge University
Press, 1981.
Time and Narrative (Temps et Récit), 3 vols. trans. Kathleen McLaughlin
and David Pellauer. Chicago: University of Chicago Press, 1984, 1985, 1988
(1983, 1984, 1985).
Lectures on Ideology and Utopia, ed., trans. George H. Taylor. New York:
Columbia University Press, 1985.
From Text to Action: Essays in Hermeneutics II, trans. Kathleen Blamey and
John B. Thompson. Evanston: Northwestern University Press, 1991 (1986).
À l'école de la philosophie. Paris: J. Vrin, 1986.
Le mal: Un défi à la philosophie et à la théologie. Geneva: Labor et
Fides, 1986.
Oneself as Another (Soi-même comme un autre), trans. Kathleen Blamey.
Chicago: University of Chicago Press, 1992 (1990).
"soi-meme" is JARGON, but not in French. "Oneself" doesn't really translate
it "soi" is reflexive, and so is "meme" so 'soi-meme' is a pleonasm in
English.
"A Ricœur Reader: Reflection and Imagination, ed. Mario J. Valdes. Toronto:
University of Toronto Press, 1991.
Lectures I: Autour du politique. Paris: Seuil, 1991.
Lectures II: La Contrée des philosophes. Paris: Seuil, 1992.
Lectures III: Aux frontières de la philosophie. Paris: Seuil, 1994.
The Philosophy of Paul Ricœur, ed. Lewis E. Hahn (The Library of Living
Philosophers 22) (Chicago; La Salle: Open Court, 1995)
The Just, trans. David Pellauer. Chicago: University of Chicago Press,
2000 (1995).
--- if this is Rawlsianism, give me Rawls anyday!
Critique and Conviction, trans. Kathleen Blamey. New York: Columbia
University Press, 1998 (1995).
Thinking Biblically, (with André LaCocque). University of Chicago Press,
1998.
La mémoire, l'histoire, l'oubli. Paris: Seuil, 2000.
---- you see: influence of Bergson.
Le Juste II. Paris: Esprit, 2001.
Reflections on the Just, trans. David Pellauer. University of Chicago
Press, 2007.
Living Up to Death, trans. David Pellauer. University of Chicago Press,
2009.
[edit] Notes
1.^ Overzee, Anne Hunt (1992). The body divine: the symbol of the body in
the works of Teilhard de Chardin and Rāmānuja. Issue 2 of Cambridge
studies in religious traditions. Cambridge University Press. ISBN 0521385164,
9780521385169. Source: [1] (accessed: Monday April 5, 2010), p.4
[edit] Further reading
Pamela Sue Anderson, 1993. Ricœur and Kant: philosophy of the will.
Atlanta: Scholars Press.
Larisa Cercel (ed.), Übersetzung und Hermeneutik / Traduction et
herméneutique (Zeta Series in Translation Studies 1), Bucharest, Zeta Books
2009,
ISBN 978-973-1997-06-3 (paperback), 978-973-1997-07-0 (ebook).
Bernard P. Dauenhauer, 1998. Paul Ricœur: The Promise and Risk of
Politics. Boulder: Rowman and Littlefield.
François Dosse, 1997. Paul Ricœur: Les Sens d'une Vie. Paris: La
Découverte.
W. David Hall, 2007. Paul Ricoeur and the Poetic Imperative. Albany: SUNY
Press.
Don Idhe, 1971. Hermeneutic Phenomenology: The Philosophy of Paul Ricœur.
Evanston: Northwestern University Press.
David M. Kaplan, 2003. Ricœur's Critical Theory. Albany, SUNY Press.
David M. Kaplan, ed., 2008. Reading Ricoeur. Albany, SUNY Press.
Richard Kearney, 2004. On Paul Ricœur: The Owl of Minerva. Hants, England:
Ashgate.
David E. Klemm, 1983. The Hermeneutical Theory of Paul Ricoeur: A
Constructive Analysis. Lewisburg, PA: Bucknell University Press.
Gregory J. Laughery, 2002. Living Hermeneutics in Motion: An Analysis and
Evaluation of Paul Ricoeur's Contribution to Biblical Hermeneutics. Lanham:
University Press of America.
Charles E. Reagan, 1996. Paul Ricœur: His Life and Work. Chicago:
University of Chicago Press.
Karl Simms, 2002. Paul Ricœur, Routledge Critical Thinkers. New York:
Routledge.
Dan Stiver, 2001. Theology after Ricœur, Louisville: Westminster John Knox
Press.
Henry Isaac Venema, 2000. Identifying Selfhood: Imagination, Narrative,
and Hermeneutics in the Thought of Paul Ricoeur (Mcgill Studies in the
History of Religions), SUNY Press.
---- Grice was interested in these things as early as 1941 with his
"Personal Identity": selfhood defined in terms of 'memory', rather than
'narrative', though.
Narrative was perhaps too Proustian (for Grice).
---- the pragmatics of 'narration' are too complex to play with them freely
in elucidating more basic philosophical notions, but the French are not
scared by that. It's only their analytic readers who are!
[edit] See also
Continental philosophy
Postmodern Christianity
Theopoetics
Esprit
[edit] External links
Stanford Encyclopedia of Philosophy: Paul Ricoeur -- by Bernard Dauenhauer.
Internet Encyclopedia of Philosophy: Paul Ricoeur -- by Kim Atkins.
Irish Theological Association
Ricœur et Lévinas by Henri Duthu
Fonds Ricoeur - Paris
"Paul Ricœur". Find a Grave.
_http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=11072366_
(http://www.findagrave.com/cgi-bin/fg.cgi?page=gr&GRid=11072366) .
--- Grice was cremated.
Categories: 1913 births | 2005 deaths | People from Valence | 20th-century
philosophers | University of Rennes alumni | University of Paris alumni |
Christian philosophers | French philosophers | French Protestants |
Hermeneutics | University of Chicago Divinity School | University of Chicago
faculty | Phenomenologists | Metaphor theorists
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