This book will attempt to achieve a constructive and positive correla tion between mythic-symbolic language and philosophical anthropolo gy. It is intended as a reflection on the philosophical accomplishment of Paul Ricoeur. The term mythic-symbolic language in this context means the language of the multivalent symbol given in the myth with its psychological and poetic counterparts. The term symbol is not con ceived as an abstract sign as it is used in symbolic logic, but rather as a concrete phenomenon - religious, psychological, and poetic. The task inherent in this correlation is monumental when one considers the dual dilemma of problematic and possibility which is at its heart. The prob lematic arises out of the apparent difficulty presented by the so-called challenge of modernity which seems to require the elimination of my thic-symbolic language as an intelligible mode of communication. Mythic-symbolic language is sometimes eliminated because in a world molded by abstract conceptualizations of science, such a language is thought to be unintelligible. The claim is that its "primitive" explana tions have been transcended by our modernity. Others believe that the problem of mythic-symbolic language is the problem of the myth. If the mythic forms of language could be eliminated, the truth of such language could be preserved through its translation into an intelligible mode of discourse. The problematic is heightened further by the relation of consider ations of language to philosophical anthropology. Any consideration of language involves a related view of the nature of man.

This book will attempt to achieve a constructive and positive correla tion between mythic-symbolic language and philosophical anthropolo gy. It is intended as a reflection on the philosophical accomplishment of Paul Ricoeur. The term mythic-symbolic language in this context means the language of the multivalent symbol given in the myth with its psychological and poetic counterparts. The term symbol is not con ceived as an abstract sign as it is used in symbolic logic, but rather as a concrete phenomenon - religious, psychological, and poetic. The task inherent in this correlation is monumental when one considers the dual dilemma of problematic and possibility which is at its heart. The prob lematic arises out of the apparent difficulty presented by the so-called challenge of modernity which seems to require the elimination of my thic-symbolic language as an intelligible mode of communication. Mythic-symbolic language is sometimes eliminated because in a world molded by abstract conceptualizations conceptUalizations of science, such a language is thought to be unintelligible. The claim is that its "primitive" explana tions have been transcended by our modernity. Others believe that the problem of mythic-symbolic language is the problem of the myth. If the mythic forms of language could be eliminated, the truth of such language could be preserved through its translation into an intelligible mode of discourse. The problematic is heightened further by the relation of consider ations of language to philosophical anthropology.

The present publication is a continuation of two earlier series of chronicles, Philosophy in the Mid-Century (Firenze 1958/59) and Contemporary Philosophy (Firenze 1968), edited by Raymond Klibansky. As with the earlier series the present chronicles purport to give a survey of significant trends in contemporary philosophi cal discussion. The time space covered by the present series is (approximately) 1966-1978. The need for such surveys has, I believe, increased rather than decreased over the last years. The philosophical scene appears, for various reasons, more complex than ever before. The continuing process of specialization in most branches, the emergence of new schools of thought, particularly in philosophical logic and the philosophy of language, the convergence of interest (though not necessarily of opinion) of different traditions upon certain prob lems, and the increasing attention being paid to the history of philosophy in discussions of contemporary problems are the most important contributory factors. Surveys of the present kind are a valuable source of knowledge of this complexity and may as such be of assistance in renewing the understanding of one's own philosophical problems. The surveys, it is to be hoped, may also help to strengthen the Socratic element of modern philosophy, the dialogue or Kommunikationsgemeinschaft. So far, four volumes have been prepared for the new series. The present chronicles in Philosophy of Science (Vol. 2) follow the chronicles in the Philosophy of Language and Philosophical Logic (Vol.

Paul Ricoeur is one of the most important modern literary theorists and a philosopher of world renown. This collection brings together his published articles, papers, reviews, and interviews that focus on literary theory and criticism. The first of four sections includes early pieces that explore the philosophical foundations for a post-structural hermeneutics. The second contains reviews and essays in which Ricoeur engages in debate over some of the central themes of literary theory, including figuration/configuration and narrativity. In the third section are later essays on post-structuralist hermeneutics, and in the fourth, interviews in which he discusses text, language, and myths. Mario Valdés provides an introduction to the literary theories of Paul Ricoeur and the works in this collection particularly. He also includes a complete bibliography of Ricoeur's works that have appeared in English.

For the past four or five years much of my thinking has centered up on the relationship of symbolic forms to philosophic imagination and interpretation. As one whose own philosophic speculations began at. the end of a cultural epoch under methodologies dominated either by neo-Kantianism or schools of logical empiricism the symbol as a prod uct of a cultural imagination has been diminished; it has been neces sary for those who wanted to preserve the symbol to find appropriate philosophical methodologies to do so. In the following chapters we shall attempt to show, through a consideration of a series of recent interpretations of the symbol, as well as through constructive argu ment, that the symbol ought to be considered as a linguistic form in the sense that it constitutes a special language with its own rubrics and properties. There are two special considerations to be taken ac count of in this argument; first, the definition of the symbol, and sec ond, the interpretation of the symbol. Although we shall refrain from defining the symbol explicitly at this point let it suffice to state that our definition of the symbol is more aesthetic than logical (in the technical sense of formal logic ), more cultural than individual, more imaginative than scientific. The symbol in our view is somewhere at the center of culture, the well-spring which testifies to the human imagination in its poetic, psychic, religious, social and political forms.

Symposium of the Whole traces a discourse on poetry and culture that has profoundly influenced the art of our time, with precedents going back two centuries and more. Beginning with a reassertion of the complexity of poetry among peoples long labeled “primitive” and “savage,” many recent poets have sought to base a new poetics over the fullest range of human cultures. The attempt to define an ethnopoetics has been significantly connected with the most experimental and future-directed side of Romantic and modern poetry, both in the Western world and, increasingly, outside it. As a visionary poetics and as a politics, this complex redefinition of cultural and intellectual values has involved a rarely acknowledged collaboration between poets and scholars, who together have challenged the narrow view of literature that has excluded so many traditions. In this gathering, the Rothenbergs follow the idea of an ethnopoetics from predecessors such as Vico, Blake, Thoreau, and Tzara to more recent essays and manifestos by poets and social thinkers such as Olson, Eliade, Snyder, Turner, and Baraka. The themes range widely, from the divergence of oral and written cultures to the shaman as proto-poet and the reemergence of suppressed and rejected forms and images: the goddess, the trickster, and the “human universe.” The book’s three ethnographic sections demonstrate how various poetries are structured and composed, how they reflect meaning and worldview, and how they are performed in cultures where all art may be thought of as art-in-motion. Among the poetries discussed are the language of magic; West African drum language and poetry; the Huichol Indian language of reversals; chance operations in African divination poetry; picture-writings and action-writings from Australia and Africa; and American Indian sacred-clown dramas and traditional trickster narratives. The cumulative effect is a new reading of the poetic past and present—in the editors’ words, “a changed paradigm of what poetry was or now could come to be.”

John B. Thompson's collection of translated essays forms an illuminating introduction to Paul Ricoeur's prolific contributions to sociological theory.

In Ricoeur's Critical Theory, David M. Kaplan revisits the Habermas-Gadamer debates to show how Paul Ricoeur's narrative-hermeneutics and moral-political philosophy provide a superior interpretive, normative, and critical framework. Arguing that Ricoeur's unique version of critical theory surpasses the hermeneutic philosophy of Gadamer, Kaplan adds a theory of argumentation necessary to criticize false consciousness and distorted communication. He also argues that Ricoeur develops Habermas's critical theory, adding an imaginative, creative dimension and a concern for community values and ideas of the Good Life. He then shows how Ricoeur's political philosophy steers a delicate path between liberalism, communitarianism, and socialism. Ricoeur's version of critical theory not only identifies and criticizes social pathologies, posits Kaplan, but also projects utopian alternatives for personal and social transformation that would counter and heal the effects of unjust societies. The author concludes by applying Ricoeur's critical theory to three related problems—the politics of identity and recognition, technology, and globalization and democracy—to show how his works add depth, complexity, and practical solutions to these problems.