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52.More information
AbstractWe all agree that witnessing may refer back to experience — to something from the past or at least to something that is presupposed — or that it may be the vehicle for some message. This does not mean that witnessing is merely a window onto something else, or onto itself. Indeed, because it is first and foremost “word”, it always stands as a reminder of its inability to represent what it purports to represent and as a failure to deliver the message it intends to deliver. This examination of some of the epistemological underpinnings of representation — which echoes the philosophy of Paul Ricoeur even as it points to a blind spot in his position — intends to show that the issue of representation comes second in witnessing and that a far more radical and fundamental issue — a hermeneutical one — also comes into play here. Thus witnessing, and more precisely the word that is witnessing, both attests to and obliterates itself.
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Some writings indicate that suffering and the interpretation of time of older women and people with cancer could be linked. The definition of suffering of Ricoeur (1994) and the findings of other thinkers led us to try to understand how the suffering of older women with terminal cancer is linked to their interpretation of time. For this, we made a qualitative research based on interviews realized with older women with terminal cancer. The results reveal that the waiting and the announcement of cancer are events of the past linked to their suffering. Many of these women live their present day by day, enjoy the present moment and their current capabilities, not to think about the future, source of despair and / or associated with death. This study helps to redefine, question and understand the suffering of older women suffering from incurable cancer.
Keywords: Temps, souffrance, cancer, vieillissement, femmes, mort, Time, suffering, cancer, aging, women, death
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Against the idea of a fixed time in which our experience would take place, Paul Ricoeur's works allow us to think that our experience of time is not so fixed as it seems, and furthermore, that it is transformed by some refigurations which follow from an objective mediation. These objective mediation is not restricted to narrative, but also covers amnesty, prescription, promise, forgiveness and familiar things. Each examined mediation performs in its own way a synthesis of past, present and futur, to the point of changing the chronological and successive time of consciousness' stream. We will also consider Ricoeur's thoughts as a possibility to think ethical implications of transformations in our time experience. Every experience of time does not open and close the same ethical possibilities, as the connection between forgiveness and capable man should show it.
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Keywords: FERTILITÉ, HERMÉNEUTIQUE, INTERPRÉTATION, MYTHOLOGIE, PSYCHOLOGIE
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Ever since his first writings in which he elaborated a phenomenology of the will, until his last unfinished work on death, Paul Ricœur kept meditating on the problem of evil. But he was hit to the core in the midst of his life by a terrible drama : the suicide of one of his sons. This article tries to evaluate in what way Ricœur's thoughts on evil were modified and deepened by this tragedy. It notices several displacements. As Jean Nabert's heir, Ricœur goes beyond the category of the unjustifiable toward that of the unbearable. As a critical friend of Emmanuel Lévinas, he affirms the necessity not to dispossess the subject hit by the “non-integrable” in evil, of its initiative and its ability to pay witness to itself. Finally, as an admirer of Kant and a reader of the Psalms, he rediscovers in the ultimate foundation of all necessary self-esteem, the limiting concept of a radical goodness of the created and the category of a hope “in spite of” the inscrutable when confronted to it.
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In the light of a brief remark made by Husserl in Ideen I, the author introduces the notion of mobilizative imagination : the capacity of not simply reproducing past events when aiming for truth, but gathering it in order to fertilize intuition. After showing that Ricœur, notably in Lamémoire,l'histoire, l'oubli, like Husserl, takes imagination into account only for its unrealising function (i.e. as a capacity to produce fictions), the author shows how a theory of mobilizative imagination is essential to moral contextualism for it is in context (more precisely what the author calls the ObjectiveMoralContext) that imagination finds the counterfactual normative contents that fuel it.