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99 Hans-Georg Gadamer, “The Power of Reason,” Man and World 3, no. 1 (1970): 13; for a further discussion of this matter, see my “Gadamer’s Legacy,” Symposium 6, no. 2 (Fall, 2002). ” 101 As Thomas Busch has pointed out, Marcel’s notion of situatedness anticipates Gadamer’s hermeneutic theory; see Busch’s entry “Marcel,” in Encyclopedia of Phenomenology, ed. Lester Embree et al. (Dordrecht: Kluwer Academic, 1997). 102 Paul Ricoeur, Hermeneutics and the Human Sciences, ed. John B. Thompson (Cambridge: Cambridge University Press, 1981), 74, hereafter HHS.

A 118 See Claude Lévi-Strauss, The Savage Mind (Chicago: University of Chicago Press, 1966), 246-47. See the text of the debate in Esprit 31, no. , alternative, imaginative ways of being-in-the-world. ” (OI, 193) The great lesson of Ricoeur’s hermeneutic phenomenology is that what we as human subjects most essentially are is what we can become, the being-otherwise and being-more that are the objects of the effort to exist and the desire to be. , what has since become known as the “metaphysics of presence”), while at the same time upholding a renewed, non-idealist or non-substantialist notion of subjectivity itself -- a notion which Merleau-Ponty viewed as one of the great discoveries of modern philosophy (albeit, as he acknowledged, one that was of a decidedly creative nature, Montaigne being a key figure in this regard) and which, flawed though it may have been in its modernist version, he thought it would nevertheless be folly to attempt simply to abolish (as if the notion of the subject [“man”] were nothing more than “a face drawn in sand at the edge of the sea,” destined to be erased by it).

HHS, 113) On the other hand, and in order to defend the very notion of the subject, he had to contest all those disciplines and intellectual trends of an objectivistic or naturalistic sort which would make of subjectivity an illusion pure and simple. Subjectivism and objectivism were always Ricoeur’s twin foes. ”118 Lévi-Strauss’s structuralist reductionism (wanting to “study men as if they were ants”) extended even to the very notion of meaning. As he said to Ricoeur in the course of a famous debate: Meaning (le sens) is always the result of the combination of elements which are not meaningful (signifiant) in themselves….

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