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Displaying: 21-34 of 34 documents

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21. Forum Philosophicum: Volume > 5
Jerzy Koperek II concetto della persona umana nell'ambito del personalismo di Karol Wojtyła
22. Forum Philosophicum: Volume > 5
Roman Darowski SJ La Philosophie des jésuites en Pologne au XXᵉ siècle
23. Forum Philosophicum: Volume > 5
Antoni Jarnuszkiewicz SJ La méthodologie des analyses de l'expérience de Dieu dans la nouvelle phénoménologie d'Emmanuel Lévinas
24. Forum Philosophicum: Volume > 5
Franciszek Bargieł SJ Stanislas Szadurski SJ (1726-1789), un représentant de la Philosophie scolastique modernisée
25. Forum Philosophicum: Volume > 6
Tadeusz Ślipko SJ Principes anthropologiques et éthiques des soins palliatifs
26. Forum Philosophicum: Volume > 6
Karol Tarnowski Sujet de la guerre, sujet de la paix: (Levinas et Marcel)
27. Forum Philosophicum: Volume > 6
Roman Darowski SJ Adrian Miaskowski SJ (1657-1737) en tant que philosophe
28. Forum Philosophicum: Volume > 7
Krzysztof Rachański Filozofia jezuitów w Polsce w XX wieku. Próba syntezy - Słownik autorów
29. Forum Philosophicum: Volume > 8
Stanisław Leśniak Filozofia człowieka, Zarys problematyki - Antologia tekstów [Anthropologie philosophique. Esquisse de la problematique - Anthologie de textes]
30. Forum Philosophicum: Volume > 8
Piotr Klepacki La valeur de Vamour ou Vamour de la valeur?: En voie vers les sources de la conscience axiologique de Max Scheler
31. Forum Philosophicum: Volume > 8
Roman Darowski Jean Gerardinus SJ (1563-1606), un jésuite beige, professeur de philosophic en Pologne
32. Forum Philosophicum: Volume > 22 > Issue: 2
Carla Canullo Paul Ricoeur: entre attestation du mal et témoignage de l’espérance
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The aim of this article is to show that the “attestation of evil and testimony of hope” are characterized by the genitive that accompanies them. This places them both, each no less than the other, in two different horizons: while the horizon of attestation is Heideggerian, the horizon of testimony is a legacy of Jean Nabert. Both of these horizons are present in the thought of Ricoeur, and characterize the entire spectrum of his work. However, we are not dealing here with a syncretism resulting from the co-presence of a hermeneutic source and of the philosophy of reflection. On the contrary, I attempt to show that the copresence of attestation and testimony results from the fact that Ricoeur never stopped “walking on two legs,” given what he writes in a conversation published in the Critique and Conviction, and that this presence is rooted in Ricoeur’s formation, which is at the same time philosophical, literary and biblical, as he never renounced either the former one, or the latter ones.
33. Forum Philosophicum: Volume > 22 > Issue: 2
Catherine Goldenstein L’unité d’une vie, d’un enseignement, d’une oeuvre
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This essay offers a personal account of the author’s friendship and collaboration with Paul Ricoeur in the last years of his life. Catherine Goldenstein, who, after Ricoeur’s death, took care of his manuscripts and organized the archives of the Fonds Ricoeur, reflects on her conversations with the philosopher. Their contents, recorded as she remembers them, illuminate Ricoeur’s philosophical endeavors and his work as an academic instructor. Ricoeur is also viewed through the testimony of letters addressed by him to the author, through his personal notes, and through the events of his academic career. These perspectives combine to offer a concise and challenging vision of a life devoted to reflection, whose ultimate boundary is a reality we do not know directly: that of eternity.
34. Forum Philosophicum: Volume > 22 > Issue: 2
Jérôme de Gramont Paul Ricoeur et le destin de la phénoménologie
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Every reader of Ricoeur knows that hermeneutics endeavors to answer the aporiae of historical phenomenology. Hence arises the need to return to those aporiae and those answers. On the one hand, phenomenology, born with the maxim of going “directly to things themselves,” is confronted with the incessant evasion of the thing itself and with its dreams of presence being thereby shattered. This reversal should not be blamed on the failings of this or that thinker, but attributed to the very destiny of phenomenology itself. On the other hand, Ricoeurian hermeneutics takes note of a gap (the very remoteness of the thing itself), and of a necessary return (to the thing of the text). Thus, there is nothing for thought itself to grieve over with respect to this enterprise. However, while the phenomenology of Merleau-Ponty, faced with the same difficulties, orients itself towards political philosophy, the hermeneutics of Ricoeur rather seeks to lead us to a philosophy of religion. This article hypothesizes that, in spite of the formula (inherited from Thévenaz) of a “philosophy without an absolute,” the thought of Ricoeur heads in fair measure towards the Absolute, and that ontology is not the only name of the Promised Land.