• Journal of Korean Philosophical Society
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• v.139
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• pp.23-45
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• 2016

This paper analyzes Paul Ricoeur's theory of mutual recognition with the concern for the establishment of a desirable relationship between cultures. Ricoeur tries to construct his own theory via Hegel and Honneth. He thinks, according to their theory, the state of being recognized could not arrive eternally. This means that the struggle for recognition could continue permanently. To put an end to the struggle for recognition, Ricoeur introduces the state of peace made possible by the exchange of ceremonial gifts. In other words, the struggle could be eliminated symbolically thorough the exchange of gifts. The mutuality established by this process however, can not accomplish its meaning without overcoming the original dissymmetry between one and the other in which phenomenology has a keen interest. To integrate the dissymmetry into mutuality, Ricoeur gives attention to 'between' the giver and the receiver in the system of gift exchange. He carries out this task by securing a just distance, or a distance in proximity.

• Journal of Korean Philosophical Society
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• v.143
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• pp.47-65
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• 2017

This paper is an attempt to explain the interpretation of P. Ricoeur on the theory of power of Saint Paul. P. Ricoeur tried to reinterpret Saint Paul's thoughts on the power of a nation, the purpose being to link this theory to salvation through the social system. Ricoeur expands this interpretation of political power to the economy and culture. The basis of these ideas is the 'imago Dei' namely the image of God. I would like to consider the image of God as the key to salvation through social system, politics, economy, and culture.

• Korean Journal of General Education
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• v.8 no.4
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• pp.339-367
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• 2014

This study aims to provide an intellectual understanding of the problems of Liberal Arts, in the light of the philosophy of Derrida and Ricoeur. Especially, we consent to the 'Right to philosophy' in the thought of Derrida and to the 'Dialogism' in the philosphy of Ricoeur. According to Derrida, the Right to is linked to human rights. If human rights are important to students, the Right to philosophy is also essential for them. For we must apply the Right to philosophy in the Liberal arts. According to the philosophy of Ricoeur, the dialogism can be interpreted by the possibility of communication and the dialogical method. Dialogical method connects two often conflicting or different themes. We can say that it is somehow a discussion between different. This confrontation is to strike a balance between different perspectives. Anyway, thanks to the two themes, the Right to philosophy in Derrida and the dialogism in Ricoeur, Liberal Arts course will be enriching.

• Journal of Korean Philosophical Society
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• v.117
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• pp.137-160
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• 2011

This article aims to elucidate the meaning of Conservativeness and Progress through the hermeneutical discussion about Tradition and Ideology. This study is concerned with Contemporary Hermeneutics, especially H.G. Gadamer, J. Habermas, and P. Ricoeur's Hermeneutics. We will find conservative aspects of Gadamer's Hermeneutics and progressive aspects of Habermas's Hermeneutics through debate on Hermeneutics between Gadamer and Habermas. And we will deal with the meaning of the concept of Conservativeness and Progress in context of Hermeneutics. Then, we will find the difference and common feature, the uppermost limits between Gadamer and Habermas's Hermeneutics in terms of Ricoeur's view. In this context, we will lastly pursue a way of solution about problem of Idea, that is Conservativeness vs Progress through hermeneutical Synthesis.

• Cross-Cultural Studies
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• v.52
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• pp.1-29
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• 2018

The notion of 'gift' is one of the effective and fruitful codes for understanding Western civilization. In this study, we will shed light on several meanings, especially by comparing among the three French philosophers that expressed interest in this notion: they are Mauss, Derrida and $Ric{\oe}ur$. Called "father of French ethnography", Mauss claims, in his famous article "Essay on the Gift", that the gift is paradoxically a kind of economic exchange dominated by three obligations: to give, receive, and return. But he strives to establish a moral theory based on the obligation to give. Under the influence of Mauss, Derrida deconstructs the theory of Mauss by devoting attention to 'time', one of the determining elements in studies on the gift. Derrida observes that the gift is established just at the extremely short moment of emergence of the act of giving and that this act is transformed into an economic exchange with passing of time. From it, the impossibility of the gift is derived despite its concrete and real emergence and existence. Under the influence of Mauss, $Ric{\oe}ur$, for his part, is interested in the notion of giving as part of the dialectic between 'love' and 'justice'. According to him, whereas justice is dominated by the economy of gift, namely the logic of equivalence, love, by the logic of 'superabundance'. He focuses on establishing 'Supra-ethics' by considering the fact that the gift is at the core of his religious and philosophical vision. Finally, let us point out that in $Ric{\oe}ur$, this notion of gift ('don') is closely linked to forgiveness ('pardon'), that holds in it the secret of understanding regarding the 'fallible' and 'capable' man.

• Cross-Cultural Studies
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• v.52
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• pp.79-110
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• 2018

This purpose of this study was to address the issue of forgiving unforgivable crimes, inevitably raised in Paul Ricoeur's thoughts. He explores the possibility of righteous historical representation of tragic events in Western history. Being aware of injustices of amnesty indiscriminately extended by the government, he studied the process through in which a genuine pardon should unfold before granting amnesty. He believes that this process called the "odyssey of forgiveness" presupposes the process of "imputability," in which the perpetrator should acknowledge his/her wrongdoing as his/her act and take reasonable responsibilities for it in a modest position. However, such acknowledgement of wrongdoing cannot be any reason for the victim to necessarily grant forgiveness to the perpetrator. According to him, forgiveness is a gift and the power of love enabled by a complete forgiver only. The initiative of forgiveness is attributable to the forgiver only. To never relinquish tension between love and justice in the forgiving process, he devises a way of planning an equation of forgiveness in a vertical scheme. Finally, he explains the process of requesting and granting forgiveness in a form of a righteous historical representation against the oblivion of past tragic events. He contends that this event of forgiveness promises a new life and a new era to all seeking and granting forgiveness, and that write a righteous history in eschatological hope.

• The Journal of the Korea Contents Association
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• v.12 no.8
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• pp.146-156
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• 2012

Film was invented by human's desire to copy the real world, starting in the late 19th century. Since the birth of cinema, It was given mission to replay of the real world. On the other hand, cinema was regarded as a fictitious art form. Although the invention of film brought about experience of replaying of the real world it has been reproduced reality with creative story. And it also has been represent reality with sense of reality. Cinema's way of reproduction implied conflicting concept of mimesis. Triple Mimesis of Paul Ricoeur was an idea expanded into an analytical concept from that simple concept of mimesis. The purpose of this study was to examine the prefiguration of shown behavior in Columbine High School massacre based on Triple Mimesis of Paul Ricoeur. It also was to examine a form of representation on cinema which is 'Elephant' and studied how the form of representation on Elephant could interpret by audience. It could be define the relationship between reality and reproduction through this esthetic study. This paper attempted to build the method communication between the originator and audience with a whole analytic process of time and story on the cinematic representation.

• Cross-Cultural Studies
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• v.52
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• pp.53-78
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• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.

• Journal of Digital Contents Society
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• v.15 no.5
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• pp.621-630
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• 2014

The purpose of this study is to extract metaphor characteristics of Social Network Service. Social Network Service is different from existing media only available in one-way communication, each individual expands opinion by sharing daily life and opinion directly and interpreting another user's post. This Study premise that the reason of converting from passive reader to active enunciator is the metaphor characteristics of Social Network Service by 'Source Domain' and 'Target Domain'. In addition, this study examines the meaning of structure user's text production and interpreting based triple mimesis of Paul Ricoeur. This study has significance as arguing with existing study on SNS as metonymic media and suggesting metaphor characteristics and meaning of Social Network Service.

• Journal of Korean Academy of Nursing
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• v.35 no.7
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• pp.1333-1342
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• 2005

Purpose: This paper was aimed to inquire into Ricoeur's self -hermeneutics and narrative ethics, and apply it to personal identity constituting caring and care ethics in the practice of nursing. Its purpose is to provide a philosophical foundation for caring in nursing. Method: According to Ricoeur's narrative identity, ontological caring was interpreted as personal identity constituting caring. His ethics were described as care ethics, which contributed to preserving and promoting the personal dignity of the client, as self in search for the good life in the nursing practice. Results: Narrative understanding of the client pointed to the ontological role of care in the constitution of personal identity. From an ethical aspect of the narrative, respect for personal identity and personal dignity of the client was crucial to an ethical caring attitude, promoting self-esteem in the nursing practice. Conclusion: This paper suggested that Ricoeur's ethics could provide a philosophical basis for understanding ontological and ethical caring in nursing. This contributed to protection of the client from the threat of personal identity, as well as respecting their personal dignity.