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Hermeneutics and Truth: From Alētheia to Attestation

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Abstract

This essay aims to correct a prevalent misconception about Paul Ricoeur’s hermeneutics, which understands it to support a conception of human understanding as finite as Heidegger did, but in a more “conceptuallyconservative” way. The result is that Ricoeur’s work is viewed as incapable of addressing the most pressingproblems in contemporary Continental metaphysics. In response, it is argued that Ricoeur is in fact the firstto develop an infinite hermeneutics, which departs significantly from Heideggerian finitude. This positionis demonstrated by tracing the itinerary from Heidegger’s account of aletheia to Ricoeur’s account ofattestation. The conclusion, then, not only clears Ricoeur of the stated charges, but also presents a moreviable path for the future of hermeneutics.
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Études Ricœuriennes / Ricœur Studies, Vol 4, No 1 (2013), pp. 140-158
ISSN 2155-1162 (online) DOI 10.5195/errs.2013.156
http://ricoeur.pitt.edu
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0
United States License.
This journal is published by the University Library System of the University of Pittsburgh as part of its
D-Scribe Digital Publishing Program, and is cosponsored by the University of Pittsburgh Press.
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1
The present essay was facilitated by many helpful commentators, including those in the audience at the
third annual Society for Ricoeur Studies Conference at George Mason University as well as the
insightful comments by two anonymous reviewrs.
2
To a certain extent, then, the present essay shares the aim of responding to certain postmodern critics
of Ricoeur, as Alison Scott-Baumann’s Ricoeur and the Hermeneutics of Suspicion (New York:
Continuum Press, 2012), though the focus remains more closely focused on truth than the entirety of
Ricoeur’s hermeneutical project.
3
See, for example, Caputo reiteration of his earlier views in “God, Perhaps: The Diacritical Hermeneutics
of God in the Work of Richard Kearney,” in Philosophy Today, SPEP Supplement (2011): 61.
4
John Caputo, Radical Hermeneutics: Repetition, Deconstruction, and the Hermeneutic Project
(Bloomington and Indianapolis: Indiana University Press, 1987), 149.
5
Caputo, Radical Hermeneutics, 5. One might also note that it is just this crticism that stands behind
Caputo’s more recent critiques of Ricoeurian inspired hermeneutics, such as one finds in Richard
Kearney’s The God Who May Be: A Hermeneutics of Religion (Bloomington and Indianapolis: Indiana
University Press, 2001), Strangers, Gods, and Monsters: Interpreting Otherness (New York:
Routledge Press, 2003) and Anatheism: Returning to God after God (New York: Columbia University
Press, 2010). In Caputo’s essays “The possibility of the impossible: A Response to Richard Kearney”
in Cross and Khora: Deconstruction and Christianity in the Work of John D. Caputo, eds. N. Deroo and
M. Zlomiac (Eugene: Pickwick Press, 2010), 140-150, and “God Perhaps” he criticizes Kearney along
very similar lines.
6
Claude Romano, Il y a (Paris: Presses Universitaires de France, 2003), 13. Translation is my own.
7
For this point see Alain Badiou’s statement in “The Subject Supposed to be a Christian: On Paul
Ricoeur’s Memory, History, Forgetting, in The Bible and Critical Theory, trans. Natalie Doyle and
Alberto Toscano, (2006) as well as later reaffirmation of this matter in the notes to Logics of Worlds,
trans. Alberto Toscano (New York: Continuum Press 2009), 516-7.
8
To mention just two other writers, both of whom are sympathetic to Ricoeur, one might consider the
way that T.M. Seebohm, in Hermeneutics: Method and Methodology (Boston: Kluwer Academic
Publishers, 2005) understands his work only to have extended a “hermeneutics of polysemy and
latent meaning,” but returns continually to Gadamer as the more serious innovator (18). Christopher
Smith, in a similar vein, argues that Ricoeur’s work on the relation of self and Other is but a restricted
account of Gadamer’s more pervasive sense of “Zughörigkeit” in his essay “Destruktion-Konstruktion:
Heidegger, Gadamer, Ricoeur” in Gadamer and Ricoeur: Critical Horizons for Contemporary
Hermeneutics, eds. Fransis J. Mootz III and George H. Taylor (New York: Continuum University Press,
2012), 15-40.
9
There are, of course, limits to any consensus. In the following one will find that the presentation of
Heidegger has sided with Thomas Sheehan’s three-level account of Heidegger’s principle focus as
opposed to William Richardson’s two-level account. For a clear account of the former, see Sheehan’s
essay “A Paradigm Shift in Heidegger Research,” Continental Philosophy Review, vol. 34 (2001): 183-
202, for the latter one can of course look to Richardson’s classic Heidegger: Through Phenomenology
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to Thought (New York: Fordham University Press, 2003), especially the first chapter of the second
part over the essay “On the Essence of Truth.” There is a rather deep divide here, but both sides of
this divide agree that what Heidegger was trying to “dig underneath” the discourse of the positive
sciences, and that finitude characterizes what he was after in both his early and late work. These are
the only points of consensus necessary for the current project, though I happen to think that Sheehan
is correct on this score, so that the exposition that follows makes use of his account.
10
Martin Heidegger, Gesamtausgabe, Band 65, Beiträge Zur Philosophie (Vom Ereignis) (Frankfurt Am
Main: Vittorio Klostermann,1989); Contributions to Philosophy (From Enowning), trans. Parvis Emad
and Kenneth Maly (Bloomington and Indianapolis: Indiana University Press 1999), 351/245.
Hereafter cited as: GA 65.
11
Martin Heidegger, Gesamtausgabe, Band 2, Sein und Zeit, (Tübigen: Max Niemeyer Verlag, 1972);
Being and Time, trans. Joan Stambaugh (Albany: SUNY Press, 1996), 214/198. Hereafter cited as:
GA2.
12
Martin Heidegger, Gesamtausgabe, Band 9, “Vom Wesen des Grundes,” in Wegemarken (Frankfurt am
Main: Klostermann, 1976); “On the Essence of Ground,” in Pathmarks, ed. and trans. by William
McNeill (New York and Cambridge: Cambridge University Press, 1998), 76/138. Hereafter cited as:
GA9.
13
Heidegger also takes care at this point to show how the sense of truth as adaequatio only makes sense
within the framework of Medieval philosophical-theology. The deconstructive suggestion, then, is that
any borrowing of this notion without critically addressing the differences is bound to be confused from
the beginning.
14
Heidegger, GA2, 215/199.
15
Heidegger, GA2, 217/201.
16
Heidegger, GA2, 218/201.
17
Heidegger, GA2, 218/201.
18
Heidegger, GA2, 218/201.
19
Heidegger, GA2, 219/201.
20
John Sallis, Double Truth (Albany: SUNY Press, 1995), 79.
21
Heidegger, GA65, 351/246. Translation modified.
22
For the best account of the difficulties Heidegger encountered on this score, see chapter two of John
Sallis, Echoes: After Heidegger (Indiana and Bloomington: Indiana University Press, 1990).
23
Heidegger, GA9, 79/141.
24
Heidegger, GA9, 81/142.
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25
I direct the interested reader to chapter six of John Sallis Double Truth for a careful account of
Heidegger’s full argument.
26
Heidegger, GA9, 89/148.
27
Heidegger, GA9, 89/148.
28
Heidegger, GA9, 89/148Ibid.
29
Heidegger, GA9, 96/153.
30
Heidegger, GA9, 3/84.
31
Heidegger, GA9, 10-11/90.
32
Heidegger, GA9, 12/91.
33
Heidegger, GA9, 12/91.
34
Heidegger, GA9, 118 (page 15 of original publication)/93. The significance of this statement is noted in
Michel Harr, Heidegger and the Essence of Man, trans. William McNeill. (Albany: SUNY Press, 1993)
and an article by Leonard Lawlor’s “Verendlichung (Finitization): The Overcoming of Metaphysics of
Life,” Philosophy Today, (Winter 2004): 399-412.
35
The essay that I have in mind in particular is “Existence and Hermeneutics,” in The Conflict of
Interpretations, ed. Don Ihde (Evanston: Northwestern University Press, 1974), 3-24.
36
Alain Badiou, “Philosophy and Mathematics,” in Conditions, trans. Steven Corcoran (New York:
Continuum Press, 2008), 95.
37
Badiou spells this point out clearly in “Meditation Twenty-Six” of Being and Event, trans. Oliver Feltham
(New York: Continuum Press, 2005) especially subsection seven on Easton’s theorem.
38
Badiou, Being and Event, 278.
39
Making just this point one of the major aims of Badiou’s Number and Numbers, trans. Robin Mackay
(New York: Polity Press, 2008). See especially the introduction, “Number Must Be Thought.”
40
See this essay in John Caputo, More Radical Hermeneutics: On Not Knowing Who We Are (Bloomington:
Indiana University Press, 2000), 151-71.
41
For Heidegger’s account of “cybernetics” see especially his Zollikon Seminars: Protocols,
Conversations, Letters, trans. Franz Mayr and Richard Askay (Evanston: Northwestern University
Press, 2001), days July 9, 1964, May 14, 1965, and November 23, 1965.
42
See Larry Laudan, Science and Values: The Aims of Science and their Role in Scientific Debate (Los
Angeles: University of California Press, 1984).
43
This is, of course, the whole point of the second section of Ricoeur’s “The Task of Hermeneutics” in
From Text to Action: Essays in Hermeneutics II, trans. John B. Thompson (Evanston: Northwestern
University Press, 1991), 53-74.
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44
Paul Ricoeur, Oneself as Another, trans. Kathleen Blamey (Chicago: University of Chicago Press 1992),
302.
45
Paul Ricoeur, What Makes Us Think? A Neuroscientist and a Philosopher Argue About Ethics, Human
Nature, and the Brain (Princeton: Princeton University Press, 2000), 4.
46
See Ricoeur’s essay “Nabert on Act and Sign” in Conflict of Interpretations, 211-222.
47
Paul Ricoeur, History and Truth, trans. Charles A. Kelbley (Evanston: Northwestern University Press
2007), 165.
48
Ricoeur, History and Truth, 11.
49
Paul Ricoeur, Fallible Man, trans. Charles A. Kelbley (New York: Fordham University Press, 1986), 1.
50
Ricoeur, Fallible Man, 3.
51
See Don Ihde’s Postphenomenology: Essays in the Postmodern Context (Evanston: Northwestern
University Press, 1993), Expanding Hermeneutics: Visualism in Science (Evanston: Northwestern
University Press, 1998), and Bodies in Technology. Minneapolis: University of Minnesota Press, 2002).
52
Paul Ricoeur, Symbolism of Evil, trans. Emerson Buchanan (Boston: Beacon Press, 1967), 355.
53
Ricoeur is clearest about the ontological implications of reference for metaphor in chapter eight of The
Rule of Metaphor: The Creation of Meaning in Language, trans. Robert Zerny with Kathleen (New
York: Routledge, 2003). For an equally clear account see Ricoeur’s essay “The Hermeneutical
Function of Distanciation” in From Text to Action, which model of the text undergirds the account of
narrative employed in Oneself as Another and provides a more systematic account of the statements
he makes there.
54
Caputo, “The Hyperbolization of Phenomenology: Two Possibilities for Religion in Recent Continental
Philosophy,” in Counter-Experiences: Reading Jean-Luc Marion, ed. Kevin Hart (Notre Dame:
University of Notre Dame Press, 2007), 67.
55
It is noteworthy that the critical response to Caputo’s essay, Matthew Schunke’s “Apophatic Abuse:
Misreading Heidegger’s Critique of Ontotheology,” Philosophy Today, SPEP Supplement (2009): 164-
172 does not contest the ideal that Caputo establishes, only his fear that Marion submits theology to
philosophic constraints.
56
See Dominique Janicaud, “The Theological Turn of French Phenomenology” in Phenomenology and the
“Theological Turn”: The French Debate, trans. Bernard G. Prusak (New York: Fordham University
Press, 2000), 16-103.
57
Aristotle, Metaphysics: Books I-IX, trans. Hugh Tredennick (Cambridge: Harvard University Press,
1989), 993b20.
... Para uma leitura geral do conceito de atestação em Ricoeur na literatura secundária, veja: Lewis (1991),Anderson (1994),Greisch (1995),Kemp (1995),Muldoon (1998),van der Heiden (2001;, Pérez(2001),Pierron (2003), Sugimura(2005),Hall (2007, pp. 28-36), Kaufmann (2010),Amalric (2011),Thouard (2013),Purcell (2013),Pavan (2015), Vandevelde(2015),Tasso (2017). 7 Esse ensaio foi inicialmente publicado em 1975. ...
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Apart from being a pervasive concept of present-day law, human dignity is a phenomenon regularly experienced by people in their lives. Yet before any protection for it can be advanced, it is imperative that an explanation of how human dignity is at all possible be established, including a description of its constitutive figures. Paul Ricoeur made a significant contribution to the lacking phenomenology of human dignity. Despite only rarely using the term dignity directly, he identified and described its three constitutive and interdependent figures—self-esteem, self-respect, and recognition—and embedded them amongst such notions as self, identity, narrative, passivity, bodiliness, fragility, morality, and law. He activated the phenomenological, existentialist, and hermeneutic legacies in understanding human dignity and succeeded in modifying certain sharp-edged structures that have periodically been associated with the notion of human dignity. In this paper I argue that human dignity is a high-ranking topic in Ricoeur’s writings, identify and synthesize the phenomenology of human dignity scattered throughout his works, and reveal the profound existential aspects he attributed to it. Finally, I discuss and evaluate his phenomenological-existentialistic account of human dignity, particularly taking into consideration the contemporary use of human dignity in law and its associated discourses.
Thesis
Gesucht wird in dieser Arbeit nach möglichen Beiträgen der existenzialen Anthropologie zur Bearbeitung offener Fragen in der Rechtsphilosophie. Besonders in Hinsicht auf das Problem der Unmöglichkeit – im Kontext eines nicht teleologischen Verständnisses der Welt – ein theoretisches und kohärentes Denken in Hinblick auf das Recht zu finden. Denn traditionelle Versuche, das Recht in einem solchen Kontext zu begründen, sind nicht zufriedenstellend, da sie keine harmonische Verbindung zwischen den Normen und der Welt erreichen.
Chapter
While there are several moments throughout his career when Ricoeur devotes attention to the problem of truth—for example, in History and Truth, his conception of manifestation in his biblical hermeneutics, and when discussing convictions and non-epistemological beliefs in Oneself as Another—a more unified theory is never formulated. This can be seen as a somewhat odd omission given the emphasis he places on a hermeneutical form of reasoning. What is a theory of reasoning without a theory of truth? The aim of this chapter is to construct a theory of truth from various texts that span Ricoeur’s career. I begin by situating Ricoeur between Heidegger’s notion of truth as disclosure and MacIntyre’s view that truth is monolithic. I examine how fragility acts as the founding concept for a Ricoeurian theory of truth, which I describe as a kind of “holistic fallibilism.” The core of his theory is ethically grounded as opposed to emphasizing ontological disclosure, consistency of beliefs with a metaphysical principle, or the analysis of the reasonableness of statements/propositions.
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Die "Wegmarken", der in dritter Auflage erscheinende Band 9 der Gesamtausgabe, geben einen Querschnitt durch Heideggers Denken von 1919 bis 1961. Das philosophische Gewicht der "Wegmarken" liegt zugleich in den zahl- und aufschlussreichen Randbemerkungen aus den Handexemplaren Heideggers, die erst mit der Neuveröffentlichung seiner Schriften in der Gesamtausgabe insbesondere die Texte "Was ist Metaphysik?" (mit Nachwort und Einleitung), "Vom Wesen des Grundes", "Vom Wesen der Wahrheit" und "Brief über den Humanismus" in hohem Maße bereichern.
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"Expanding Hermeneutics examines the development of interpretation theory, emphasizing how science in practice involves and implicates interpretive processes. Ihde argues that the sciences have developed a sophisticated visual hermeneutics that produces evidence by means of imaging, visual displays, and visualizations. From this vantage point, Ihde demonstrates how interpretation is built into technologies and instruments."
Caputo reiteration of his earlier views in "God, Perhaps: The Diacritical Hermeneutics of God in the Work of Richard Kearney
  • See
See, for example, Caputo reiteration of his earlier views in "God, Perhaps: The Diacritical Hermeneutics of God in the Work of Richard Kearney," in Philosophy Today, SPEP Supplement (2011): 61.
Il y a (Paris: Presses Universitaires de France, 2003), 13. Translation is my own
  • Claude Romano
Claude Romano, Il y a (Paris: Presses Universitaires de France, 2003), 13. Translation is my own.
In the following one will find that the presentation of Heidegger has sided with Thomas Sheehan's three-level account of Heidegger's principle focus as opposed to William Richardson's two-level account. For a clear account of the former, see Sheehan's essay " A Paradigm Shift in Heidegger Research
There are, of course, limits to any consensus. In the following one will find that the presentation of Heidegger has sided with Thomas Sheehan's three-level account of Heidegger's principle focus as opposed to William Richardson's two-level account. For a clear account of the former, see Sheehan's essay " A Paradigm Shift in Heidegger Research, " Continental Philosophy Review, vol. 34 (2001): 183- 202, for the latter one can of course look to Richardson's classic Heidegger: Through Phenomenology Hermeneutics and Truth Études Ricoeuriennes / Ricoeur Studies