Where is it written that only naming words, conceptual signs, language symbols can facilitate the sort of intersubjective communication about things which is necessary in human life? (Bühler, 1990: 120).

The article comparatively analyzes A.C. Danto’s and P. Ricœur’s theories of historical narration. Ricœur’s synthetic assimilation of Danto’s views is interpreted as a characteristic phenomenon of the dialogue between hermeneutics and analytical philosophy, and in a broader perspective – of contemporary European continental and Anglo-American philosophical traditions. The version of the analytical philosophy of history developed by Danto is interpreted as being formed in the course of overcoming epistemological program of logical positivism under the impact of a platform of linguistic (...) philosophy, pragmatism and neo-pragmatism as well as F. Nietzsche’s perspectivism and the ideas of existentialism. The articles examines fundamental conclusions of Danto’s “descriptive metaphysics” of history, which influence his understanding of a number of epistemological factors and ontological assumptions specific for the theory of historical narration. At the late stage of the evolution of his philosophy of history, Danto spoke of a radical challenge to his views on the part of T. Kuhn’s theory, but he did not give to it a constructive answer. Despite the significant philosophical differences, a number of Danto’s historical narration theory’s theses became acceptable for Ricœur, especially in the light of the American colleague final confession that knowledge of the past is dependent on the kind of existential presence in history specific for a human being. Taking M. Heidegger’s and H.G. Gadamer’s ideas as a basis of his approach to narration problem, Ricœur considered also important the “linguistic turn” initiated by L. Wittgenstein. Offering a positive evaluation of Danto’s analysis of history language, Ricœur simultaneously rightly criticized him for his neglect of the formal instruments of organizing of narrative – plot, intrigue, and composition that should affect the knowledge resources and testify on the unity of narration features in history and fiction as well. (shrink)

In their attempt to provide a definition of the idyllic genre, readers of the medieval corpus of idyllic romance, from 1913 to our days, have discussed the relevance of such structural data as the lovers’ age and similitude, their readiness to follow a bookish ars amandi or Nature’s call, the patterns of mésalliance, the trials and tribulations of separation, and the notion of a happy end meant to change the face of the world. In order to integrate and synthesize these (...) data, our study proposes a new approach to the idyllic corpus, based on the concept of “emotional reality” and its medieval counterparts. (shrink)

In the present text I address some problems regarding the hermeneutical project developed by Paul Ricœur. Hence, I attempt to highlight three issues which confine the difficulty in understanding Paul Ricœur’s hermeneutics, and to point out, as an example, that Ricœur’s “hermeneutics of historical consciousness” addresses a non-hermeneutic debate. The indirect thesis of my text is that one always has to consider Ricœur’s hermeneutics as a “work in progress” even when he clearly emphasizes that “the text” must be regarded as (...) the centre of hermeneutics and my main thesis is that one always has to pay particular attention to Ricœur’s non-hermeneutic insights when he addresses a hermeneutic problem. (shrink)

Hans-Georg Gadamer has consistently advocated the idea of understanding as a form of “fusion of horizons” that implies the important and active role of each part of a cross-cultural encounter. This paper proposes philosophical hermeneutics as an alternative way of reading of postcolonial literature. E.M. Foster’s A Passage to India and Tayeb Salih’s Season of Migration to the North, are postcolonial literary examples of diversity and otherness which are analyzed in the light of the hermeneutical concept of “fusion of horizons”. (...) These texts include a range of contexts and circumstances in which communication is challenged by the characters’ different cultural backgrounds, and understanding is only to be achieved through the process of “fusion” of horizons which helps rework prejudices in order to reach a clearer vision. In this context, the hermeneutical “fusion of horizons” represents an alternative to traditional ways of “knowing” and understanding. (shrink)