L’esprit hégélien chez Ricoeur : une interprétation anthropologique de la pensée hégélienne
(2010)
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- Authors
- Supervisors
- Leclercq, Jean
- Abstract
- (en) We will divide this thesis into four parts. In reality, each part emphasizes on the anthropological interpretation of Hegel in Ricoeur. Part one: It is mainly through his encounters with the French post-hegelians - Hyppolite, Wahl and Weil - in the 50ies that Ricoeur gets in touch with Hegel's philosophy. His anthropological approach leads him to the refutation of the "absolut knowing" and differentiates him from Hyppolite's ontological-logical approach (1.1). We also refer the ripped subject of Karl Jaspers, admired by Ricoeur, to the figure of the unhappy conscience which Jean Wahl considers to be the main topic of Hegel's philosophy(1.2). From this consideration, Ricoeur does not deny reconciliation, and seeks later an uncompleted mediation in the question of the one and the other, in human reality, in the ethical-political sphere, specially after his rencontre with Weil. From this anthropological approach, it makes our author use the post-hegelian kantian style. Part two: We can again observe the influence of Hegel's philosophy as well as Ricoeur's anthropological approach in the way he establishes dialogues with the other disciplines. This enables us to diagnosticate a "fragmentary dialectic" (2.1) in his writings. Indeed, because he refuses the dimensions of nature and logics in Hegel's philosophy, Ricoeur places dialectic merely at the level of human reality. This enables him to understand, to deepen several fields of thought, but always within the reach of humanity. So we come to Ricoeur's practical questioning, for instance about Freud through the dialectic between archeology and teleology (2.2), about metapher, which Ricoeur elaborates using a mediation between Kant and Hegel, (2.3) and debating with Derrida, and eventually about Husserl's intersubjectivity, setting up a virtual dialogue with Hegel. (2.4) Part three: While reading the phrase "Renouncing Hegel" in Temps et Récit III, we might think that our author completely rejects Hegel's thinking. But this renouncing is limited to Hegel's philosophy of History. It is important to ask ourselves together with Ricoeur why and how to renounce Hegel (3.1). We'll concentrate on the meaning of Historical Reason in Hegel's philosophy of History. Ricoeur is opposed to the onto-theological vision of history, which does not leave any range for human action, and this meets with his theme of the hermeneutics of the self. This opposition reveals also the importance of the theme of initiative (3.2) about the capable man and about evil . (3.3) Part four: When our reading the integration of the hegelian Sittlichkeit , translated by the éthical life, into his systeme, this concept does not bear anymore the same meaning as for Hegel: it becomes an anthropological Sittlichkeit (4.1). Ricoeur's Sittlichkeit helped him already in the 1960’s to interpret Freud's theme of paternity and Husserl's intersubjectivity. He will finally integrate the notion into his "petite éthique"(small ethics). It is also within the frame of ethical life that our author investigates the idea of acknowledgement (4.2).
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Citations
Shen, C.-K. (2010). L’esprit hégélien chez Ricoeur : une interprétation anthropologique de la pensée hégélienne. https://hdl.handle.net/2078.5/130647