Scott Davidson, Marc-Antoine Vallée (Eds.): Hermeneutics and Phenomenology in Paul Ricoeur

Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon Couverture du livre Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon
Contributions to Hermeneutics, Volume 2
Scott Davidson, Marc-Antoine Vallée (Eds.)
Springer
2016
Hardcover 93,59 €
XIX, 215

Reviewed by: Leen Verheyen (University of Antwerp)

Paul Ricoeur’s philosophy can be characterised as a continuous dialogue. By discussing theories of both his contemporaries and key figures in the history of philosophy, Ricoeur has developed a philosophical thinking with an exceptionally broad scope. Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon focuses on the two philosophical methodologies that are most decisive for Ricoeur’s thinking and concentrates especially on the interaction between these two.

The book is divided in four parts, each consisting of three to four chapters written by leading Ricoeur scholars. The first part of the book, From Existentialism and Phenomenology to Hermeneutics, provides a contextual background by examining some of the most significant sources of Ricoeur’s hermeneutic phenomenology. In the first chapter, “Ricoeur’s Early Approaches to the Ontological Question”, Marc-Antoine Vallée focuses on the existentialist influences on Ricoeur’s early approach to the ontological question. Although the understanding of the ontological question in Ricoeur is usually based on Ricoeur’s text The Conflict of Interpretations (1969), Vallée shows that before this text, Ricoeur considered the ontological question from a different point of view, in which the difference between, on the one hand, Heidegger and Sartre and, on the other, Jaspers and Marcel plays a central role.

In the second chapter, “Distanciation and Epoché: The Influence of Husserl on Ricoeur’s Hermeneutics”, Leslie MacAvoy shows that Ricoeur’s thinking is a hermeneutics that is capable of a critique of ideology. By pointing at the relation between Ricoeur’s conception of distanciation and Husserl’s conception of epoché, MacAvoy makes the differences between Gadamer’s and Ricoeur’s conception of hermeneutics visible. MacAvoy shows that Ricoeur’s philosophy can be characterised as doing hermeneutics without forgetting Husserl. Referring to the Gadamer-Habermas debate, MacAvoy argues that, because of the importance of distanciation or epoché, Ricoeur’s hermeneutics is better able to offer the possibility of a critique of tradition or ideology than Gadamer’s.

The final chapter of the first part is “Thinking the Flesh with Paul Ricoeur”, in which Richard Kearney suggests new directions for a carnal hermeneutics based on Ricoeur’s writings. Kearney shows that, while Ricoeur developed a phenomenology of the flesh in his early works, this focus disappears when Ricoeur in the 1960s starts concentrating more exclusively on a hermeneutics of the text. Starting from some reflections in Ricoeur’s final writings, which attempt to reanimate a dialogue between his initial phenomenology of the flesh and his hermeneutics of language, Kearney suggests new directions for a carnal hermeneutics in which the insights of a philosophy of embodiment and a philosophy of interpretation are brought together.

The second part of the book, Hermeneutic Phenomenology of the Self addresses the questions of the self and of our belonging to the world. In the chapter “Identity and Selfhood: Paul Ricoeur’s Contribution and Its Continuations” Claude Romano challenges Ricoeur’s idea that selfhood can be conceived as a form of identity. However, Romano does not suggest that Ricoeur’s conception of selfhood should be abandoned, but argues that we should seek a better way of understanding the relationship between selfhood and our qualitative identity.

“From a Genealogy of Selfhood: Starting from Paul Ricoeur”, the fifth chapter, explores the idea that otherness is constitutive of selfhood. Although Ricoeur distinguishes different kinds of otherness in Oneself as Another, Carmine Di Martino focuses on the otherness at work in the intersubjective relationship. By putting Ricoeur’s thought in dialogue with the works of Axel Honneth, René Spitz, and Jan Patočka, Di Martino shows how our belonging in the world is marked fundamentally by our relationships with others.

In the final chapter of the second part, “The World of the Text and the World of Life: Two Contradictory Paradigms?”, Michaël Foessel focuses on language and narrative as constitutive elements of our belonging to the world. By showing that reading is not only the interpretation of an objective meaning but also a central element of the understanding of the self, Foessel makes clear that textuality constitutes a fundamental dimension of our being in the world.

Hermeneutic Phenomenology of Tradition, Memory and History, the third part of the book, examines another aspect of alterity that constitutes the self, namely the influence of the past. In “Word, Writing, Tradition” Michael Sohn, just as Leslie MacAvoy, starts from the Gadamer-Habermas debate about tradition, but has a different approach from MacAvoy. Sohn demonstrates that the concept of tradition Ricoeur formulates within this debate goes back to Ricoeur’s earlier writings, specifically his critical engagement with French structuralism and philosophy of language. In this way, this chapter shows how Ricoeur’s philosophical ideas not only build on phenomenology and hermeneutics, but also arise to a great extent from his discussion with other schools of philosophy.

In the eighth chapter, “Involuntary Memory and Apprenticeship to Truth: Ricoeur Re-reads Proust”, Jeanne Marie Gagnebin joins Richard Kearney’s search for a carnal hermeneutics. Starting from Ricoeur’s interpretation of Proust in Time and Narrative, Gagnebin shows that Ricoeur’s reduced attention to embodiment in his later work results in an interpretation of In Search of Lost Time, in which the corporeal dimension of memory present in Proustian descriptions is not sufficiently emphasised.

The endeavour to connect embodiment to meaning is also present in the next chapter, “Memory, Space, Oblivion”, in which Luis António Umbelino shows that memory is not only a temporal experience, but also has an important spatial dimension.

A different approach to Ricoeur’s thinking about the past is offered by Pol Vandevelde in his chapter “The Enigma of the Past: Ricoeur’s Theory of Narrative as a Response to Heidegger”. In this chapter, Vandevelde tests the fruitfulness of Ricoeur’s conception of narrative as the guaranty of continuity between event and historical fact, by examining some events at the end of WWII and the nature of the delay that took place between the happening of these events and their recognition decades later as historical facts.

The last part of the book is dedicated to the Challenges and Future Directions for a Hermeneutic Phenomenology. In the first chapter of this final part, Marc de Launay focuses in “The Conflict of Hermeneutics” on Ricoeur’s permanent hesitation between two different approaches to hermeneutics, hermeneutics as philosophy and hermeneutics as method. According to de Launay, Ricoeur’s intention to reconcile these two different hermeneutics cannot be maintained in the end.

In “Intersectional hermeneutics” Scott Davidson states that Ricoeur’s commitment to structuralism poses a serious challenge for his hermeneutics. To surmount this problem, Davidson develops the interesting alternative in which intersectional theory takes over the role previously played by structuralism.

The two final chapters of the book both focus on Ricoeur’s hermeneutical theory of truth. Sebastian Purcell approaches this topic in “Hermeneutics and Truth: From Alètheia to Attestation” by contrasting Ricoeur’s approach with Heidegger’s, while Todd Mei constructs a unified theory of truth from various texts of Ricoeur.

It is clear that the book consists of very different approaches to Ricoeur, and in particular to the question of the interaction between his hermeneutics and his work in the school of phenomenology, both in terms of philosophical disciplines, framework and objectives. In this way, this book offers a good sample of the broad scope of Ricoeur’s philosophy, his historical relevance and the possible future of his thinking. The collected essays all stand on their own, although interesting parallels can be drawn between some of them, resulting in an enriched view on both the influence on and interaction of different philosophical schools in Ricoeur’s philosophy and between the different philosophical disciplines Ricoeur practiced. Although this book shows well Ricoeur’s attempt to find a certain cohesion between many different philosophical approaches and assumptions, the overarching theme of the book is not everywhere equally present. Some of the texts are able to offer a very clear account of how the interrelation between hermeneutics and phenomenology is at work in the development of some of Ricoeur’s philosophical idea’s, but other texts seem to address this question barely or not at all. Therefore, the central question of the book is maybe not dealt with explicitly enough in all the different chapters. Although the individual quality of the different essays in the book is outstanding, which makes the book already worth reading, this book therefore does not quite work as whole. The different chapters rather seem to offer a puzzle the reader needs to bring together to gain insight in the complex and diverse ways in which phenomenology and hermeneutics interact in Ricoeur’s thinking. This puzzle does justice to the complexity of this central question, but a more profound elaboration of the central topic would have been beneficial.

Andrew Inkpin: Disclosing the World: On the Phenomenology of Language

Disclosing the World: On the Phenomenology of Language Couverture du livre Disclosing the World: On the Phenomenology of Language
Andrew Inkpin
The MIT Press
2016
Hardcover $43.00
381

Reviewed by: Leen Verheyen (University of Antwerp)

Is there a need for a phenomenological approach in the philosophy of language? According to Andrew Inkpin’s Disclosing the World, phenomenology indeed offers a better account of the way we experience and perceive language than most contemporary philosophical approaches to language do.

In his exposition of the need for a phenomenology of language, Inkpin refers to certain kinds of experience that most contemporary philosophical approaches to language are unable to  apprehend, mostly due to “antecedent assumptions about what language should be like – the degree of systematicity or the form it should have, the epistemological function it is desired or perceived to play, how it connects with philosophy of mind or metaphysics, and so on – in a way leaving them peculiarly insensitive to the factors that speakers might perceive to be at work in different kinds of linguistic phenomena’ (p.4). Instead of drawing on some ‘ideal’ of language, Inkpin takes our experience of language as his starting point. By doing so, Inkpin wants to come to an understanding of language as ‘a process of articulation in the public space that plays a constitutive role in human actions and thought’ (p.5).

In his phenomenological approach to language, Inkpin elaborates a ‘minimalist conception of phenomenological method, defined by the basic commitment (…) to describe accurately how things appear or manifest themselves’ (p. 6). The development of this phenomenological conception draws extensively on the work of Martin Heidegger, Maurice Merleau-Ponty and Ludwig Wittgenstein. By combining the philosophical ideas of these three thinkers, Inkpin tries to come to a unified view, claiming that these three positions have the potential to complement one another. In particular, Heidegger’s Sein und Zeit, offers a framework in which two aspects of language, the presentational and the pragmatic, are further developed by using Merleau-Ponty and Wittgenstein respectively.

The first part of the book sets out this Heideggerian framework and focuses on the ‘role Heidegger sees language having in the broader phenomenon of disclosure and a pattern of commitments that characterize his conception of language as a phenomenological one’ (p.25) As Inkpin himself notes, it is not obvious to focus on Sein und Zeit when discussing Heidegger’s view on language. Indeed, language became increasingly central in Heidegger’s philosophical work and his earlier work Sein und Zeit ‘had treated language as peripheral to his overall philosophical project and discussed it only in a dispersed and fragmentary manner’ (p.25). However, in Sein und Zeit Heidegger emphases the foundational role of understanding equipment in everyday practices. According to Inkpin, this yields a better account of the pragmatic aspect of language which will disappear in Heidegger’s later writings, but which is surely central to lived human experience of language.

In this first part, Inkpin addresses the role played by language in disclosure. Inkpin concentrates on Heidegger’s phenomenological conception of the world and his account of how human understanding of the world takes a determinate form, culminating in language. According to Inkpin, ‘Heidegger’s conception of language belongs to an overall picture of intentionality that centers on and is shaped by his idea of Dasein as being-in-the-world’ (p.54). Heidegger thus does not consider language as something with an inside-outside topology, but respects the various processes and phenomenal relations it is involved in. Starting from the idea that ‘in describing some phenomenon one must respect its character as unified whole’ (p. 55), Heidegger rejects attempts to conceive language in terms of symbolic forms, categories of meaning or the logic of propositions, because ‘picking out one of these aspects as the “essence of language” cannot yield a philosophically adequate understanding of language’ (p.55). Language is to be understood as embedded in the world.

After explaining the more general features of the Heideggerian framework Inkpin considers Heidegger’s view of the disclosing function of linguistic signs. According to Inkpin, Sein und Zeit ‘brings together two distinct factors in the articulation of lived meaning (…) each of which clearly features in our prereflective experience of language and has implications for the inferential properties that linguistic expressions manifest in sentential contexts’ (p. 90). Linguistic signs are thought of as bearers of both presentational and pragmatic sense. Linguistic signs are entities that ‘can reveal features of the world to us through either a proper appreciation of their presentational implications or a grasp of their pragmatic utility’ (p.90). However, Heidegger does not offer a detailed conception of each kind of sense, which leaves open the question of how the relation between presentational and pragmatic sense is to be understood. Inkpin therefore explores these two aspects by drawing on the philosophical works of Maurice Merleau-Ponty and Ludwig Wittgenstein respectively.

In the second part of the book, Inkpin therefore tries to come to a better understanding of the presentational aspect of language by discussing Maurice Merleau-Ponty’s view on language. This view considers language as a kind of ‘incarnate sense’, meaning that sense is generated by embodied agents living their lives. According to Merleau-Ponty, the use of linguistic signs is inseparable from what makes them meaningful: ‘the word, far from being the simple sign of objects and of meanings, inhabits things and is the vehicle of meanings’ (p.97). For Merleau-Ponty, language is primarily expressive behaviour and shares various features with painting. In literary language use, but also in translation, we are ‘attentive to the role of linguistic form in anchoring specific associations or nuances of meaning’ (p.153). In these kinds of contexts, linguistic signs are experienced ‘as literally the means of which thoughts are composed, as expressive “materials” that embody certain constraints’ (p.153). In this way linguistic signs can be seen as bearers of presentational sense.

Although Merleau-Ponty’s view on language offers the possibility to fill in one of the gaps that remained in the Heideggerian framework, Merleau-Ponty’s focus on expressive and creative language use seems to downplay the use of established language . At this point, Wittgenstein is brought in to discuss the pragmatic sense of linguistic signs. In contrast to both Heidegger and Merleau Ponty, Wittgenstein did not consider himself a phenomenologist. Without trying to interpret Wittgenstein as a phenomenological philosopher, Inkpin states that his conception of language is compatible with a phenomenological one. Therefore, Wittgenstein’s notion of language-games can be considered a way to understand the pragmatic sense of linguistic signs. In particular, the later Wittegenstein’s claim that practice constitutes meaning can be seen compatible with the approaches of both Heidegger and Wittgenstein, who both stressed the embeddedness of language in human practice and experience.

Combining Heidegger, Merleau-Ponty and Wittgenstein, Inkpin comes to an overall picture that ‘sees languages as embedded in human practice, in embodiment, and in their own semiotic horizon’ (p. 225). Within this framework the relation between pragmatic and presentational sense ‘should be thought of as one of symbiotic complementarity’ (p.227). According to Inkpin, the combination of these two distinct aspects of sense articulations provides a basis for explaining different kinds a phenomena related to the experience of language. This claim results in three important implications.

Firstly, Heidegger’s conception of the world questions the traditional opposition between realism and idealism. According to Heidegger, there is no gap ‘between the way the world appears to us in the perspective of our projects and the way the world is “in itself”, because ‘the expression ‘Being-in-the-world’ marks genuine and direct contact with our surroundings’ (p.234). Therefore, language does not have to be seen as representations that are standing between us and real objects, but as a way of being in contact with them. The embeddedness of language in other phenomena implies ‘that knowledge of language is not sui generis, but is intrinsically bound up with more general awareness of the world’ (p.243-244).

Secondly, the phenomenological approach shows the limitations of the semantics approach – the more mainstream philosophical approach to language. Semantics cannot be seen a self-sufficient functionality, because linguistic meaning is ontologically and functionally embedded in the world. Furthermore, the phenomenological approach shows that language should not be overrationalized and that thinking of language as a systematically ordered whole misrepresents the specific modes of intelligence that language use embodies.

Thirdly, Inkpin suggests that his descriptive phenomenology of language can be complemented with the explanatory approach of 4E cognitive science (approaches in cognitive science that emphasize the importance of the embodiment, embedding, enaction and extension of cognitive processes). Just as Inkpin’s phenomenology, 4E cognitive science is attentive to the role of things outside the head in understanding cognition. But the availability of a theory capable to offer some explanation  could make us wonder whether there is still need for a purely descriptive phenomenological approach to language. But Inkpin claims that 4E cognitive science needs phenomenological description of our experience of language, because this description has a role to play in identifying the constituent parts of embedded/enactive/extended cognitive systems.

Inkpin’s book therefore succeeds in showing the value of a phenomenological approach to language in relation to both mainstream approaches in philosophy of language and cognitive science. Inkpin’s approach points out the embeddedness of language and shows the need to complement the prevalent semantics approach with a phenomenological one. Furthermore, Inkpin stresses the need to see phenomenology and 4E cognitive sciences as complementary, undermining the unnecessary competition between science and philosophy. Inkpin grounds his approach on the work of three respected thinkers and tries to explain their ideas as clear as possible, while at the same time assigning them a place in his bigger framework. He does not try to give an overview of already existing phenomenological theories of language, but rather elaborates his own philosophical framework, building in Heidegger, Merleau-Ponty and Wittgenstein. This makes Disclosing the World much more than an interesting introduction to the philosophical ideas of these three thinkers on language. Inkpin’s book offers an interesting perspective on what a phenomenology of language could  be and why it should be necessary. Although it is not always as accessible as one would like it to be, this book is certainly a must read for everyone interested in philosophy of language.