Yvanka B. Raynova

Too often associated with suspicion rather than trust, Ricœur's hermeneutics is understood by many primarily as a critical endeavor. In this way, the fragile balance that he is trying to maintain between the two approaches is ignored. The objective of the following study is, by means of Ricoeur's "dialectical game of suspicion and trust", to elucidate the complexity of his hermeneutics and to demonstrate that trust is as pivotal as suspicion. At the difference of some authors who maintain that trust and suspicion are opposed, even mutually exclusive approaches of two kinds of hermeneutics, it will be shown that Ricoeur has developed a single hermeneutics which encompasses both approaches and explores them on different levels (epistemological, anthropological, ethical, sociopolitical). In the limited number of contributions dedicated to Ricoeur's concept of trust, these different levels are frequently conflated, whereby the relationship between religious belief and trust/mistrust is completely ignored. Consequently, the divergent perspectives of his early and late philosophical work, as well as certain discontinuities, are overlooked. Therefore, this study places a central emphasis on the neglected religious level of suspicion and trust.

After the end of the era of "absolute idealism", philosophy is falling into a sort of "identity crisis," which requires the constant rethinking of its essence as a specific type of knowledge, and also of its subject and method. As a result of the attempts to "save" philosophy, meta-physics was replaced by ontology, the absolute - by the attempts of an "open system" and/or integral thinking, and the place of the identity of truth, good and beautiful were taken by axiology. Consequently, notions as world, horizon, life, life world, self, alterity, and values became of crucial importance. In this context, the author argues several interrelated theses: Firstly, that in post-Husserlian phenomenology, especially in its French versions, a reinterpretation of the notion of "life world" based on Heidegger Being in the World is done, which turns in a sense against Husserl's transcendental justification of phenomenology. Secondly, this reinterpretation gradually leads to a departure from Heidegger's ontology towards the practical philosophy and axiology, respectively, towards the values denied by Heidegger. Thirdly, the living world becomes a crossroads between the problems of theoretical and practical philosophy, as it stands at the center of value discourse.

Philosophical translation between "linguistic violence" and translative hermeneutics. Translational considerations from the perspective of the translation of Jean-Paul Sartre's L'être et le néant The establishment of translatology as a scientific discipline is a late phenomenon to which not only linguistics but also the philosophy of language has contributed significantly. Although the considerations of Schleiermacher, Ricoeur, Derrida, Balibar, Cassin and other philosophers are very stimulating for the examination of the translation problematics, they do not offer a particular translation theory of philosophical texts. Most of their works are of little help in practice when it comes to translating a complicated philosophical text. That is why I will take in this paper the opposite path and start from my own experience as a translator of philosophical literature into Bulgarian and, more concretely, from my translation of Jean-Paul Sartre's L'être et le néant. On the base of this key work of contemporary philosophy and its translations into different languages, I will address the difficulties and the specifics of philosophical translation, discuss various translation methods, and argue several theses, which could serve as impulses for a further development of translation theory and translation practice in the field of philosophy.

At a time when narrow scientific and philosophical specialization dominates our "academic" landscape and by which respective competence is also measured, a thinking that unfolds in broad ways is always viewed with some suspicion. This, however, is not the case of Gadamer's philosophical hermeneutics. Even though it has triggered various debates, e.g. on the part of Habermas, Derrida, Ricoeur and others, Gadamer's influence and impact is still present today in the most diverse fields of philosophy and the humanities. The editorial takes up some of these debates and shows their continuing effects today.

On the Value of Freedom: Ricoeur's Value Theory vs. Sartre's?The following article is an attempt to reconstruct Sartre's and Ricoeur's theories of value in its main features, to compare it and to make some conclusions in regard of Ricoeur's Sartre reception. Thus, the task is to fill a gap in contemporary research since Sartre's value theory has been rarely examined, while that of Paul Ricoeur continue to be a blind spot within the study of his work; Ricoeur's Sartre reception has been hardly raised, but not in a explicit axiological context. In contrast to Françoise Dastur the following analysis is showing that in Le volontaire et l'involontaire Ricoeur not simply sided with Marcel by arguing against Sartre, but that he tried to mediate between the positions of the two thinkers. Finally, the author shows that Ricoeur's axiological concept, which emerged from this exchange, was retained partially in his later works precisely in that part which brought him closer to Sartre and detached him from Marcel, namely – freedom as a value and as a fundamental human capability of creation and invention of new moral and social values.

The aim of the following paper is to discuss Jaspers' disappointement of politics and his confession about the powerlessness of the Spirit, expressed at the end of his life. This confession may seem to contradict some of his earlier statements and positions. Yet, by analizing the evolution of his views about the complex relation between philosophy and politics, the autor claims that Jaspers' philosophy is an emblematic illustration of a tension, inherent in contemporary philosophy, namely that between the faith in Reason and the scepticism about its potentialities to achieve a substantial changement of human nature and society.

The aim of the following paper is to show that it is not possible to penetrate into the depths of Nikolay Raynov's universe and to comprehend its wholeness, without posing and investigating the question about the origin or the foundation of his various creative occupations, i.e his novels, philosophic and theosophic writings, art history and critique, paintings, decorative design etc. This question is far too complex to be answered briefly without being simplified, and therefore two main directions will be articulated: the recption of Orphism developed in Plotinus' and Porphyry's Neoplatonism – which is the basis of modern Theosophy –, and the synthetic understanding of art, which puts Raynov's views in close proximity to Wassily Kandinsky and Nicholas Roerich.

"The Age of Non-Philosophy": Martin Heidegger and François Laruelle In his lessons at the College of France, Merleau-Ponty noticed that something ended with Hegel and that we perhaps entered in an age of non-philosophy. This poses the question if philosophy is coming to an end or if it can be rebuild from within by retaining its essence. While Merleau-Ponty is trying to restore philosophy from the inside, Heidegger and Laruelle open two different paths of a non-philosophical thinking from the outside. The purpose of the article is to compare these two paths more in detail in order to articulate their differences as to the problems of identity, of the "thing of thought", of the role of science etc., and to show the radicality of Laruelle's undertaking, which aims not a Verwindung, nor an Überwindung of philosophy but its appropriation in a new unified theory of thought. One of the main thesis of the author is that Heidegger should not be considered only as a "philosopher of difference" but also as a thinker of identity as he has expounded four different identity concepts. Hence, it is argued that if Laruelle's critique of the convertibility of Erignis' identity is legitimate, his critique of Heidegger's amphibology of the One is questionable.

The Critique of the Transcendental Ego: On Sartre's and Ricoeur's Heidegger InterpretationsAccording Otto Pöggeler Heidegger's main brake with Husserl consists in his rejection of the tran-scendental constitution conceived as the life of an "absolute Cogito," replaced by Heidegger by the "factual life" from which phenomenology should always begin. The author of this paper argues that the problem about the starting point of phenomenology also appears later in the debates between Heidegger and Sartre, as well as in Ricoeur's Heidegger interpretation. Thus, the aim of the article is to analyze to what extent the positions of Heidegger, Sartre, and Ricoeur contradicts or even exclude each other, and to what extent they cross or eventually complement each other. The inquiry shows that Heidegger's accusation of Sartre's forgetting of the question about the sense of being of Dasein is unjustified. Equally untenable is Sartre's critique of Heidegger, that he had bypassed the Cogito as a starting point of the existential analysis, because Sartre's transcendence of the Cogito, which pretends to involve the transphenomenal Being, cannot be derived from it and risks to fall again in the trap of "phenomenalism," which Sartre reproached to Husserl. Ricoeur's Heidegger interpretation brings clarity to this discussion by pulling together the decentration of the subject and the limits of apodicticity of the Cogito. But his elaboration of the hermeneutics of the Self contains the risk of a hyperbolization of the role of language.

A peculiarity of Paul Ricoeur's philosophy is his effort to elaborate a hermeneutic phenomenology of the Self on the roots of reflexive philosophy. Thus, the problem of responsibility, which Ricoeur debated on different occasions, appears in the context of the Self as an acting, suffering and capable subject, which is not only responsible for its own acts but has also duties in respect to others. Ricoeur's hermeneutics of "l'homme capable" analyzes responsibility on different levels – historical, ethical, political, juridical etc. The main thesis of the author is, that this levels of responsibility constitute the different dimensions of the will of the Self "to engage itself with" which should be recomposed hermeneutically in order to capture responsibility as an integral phenomenon. At the difference of some authors who offer only a partial interpretation of the problem of responsibility in Ricoeur's work, the following article aims to give a holistic one by reconstructing it through the complex evolution of Ricoeur's philosophical writings.

Responsibility was always a key theme of Husserl and post-husserlian Phenomenology. This theme is related to Husserl's effort to give an answer, i.e. to offer a solution to the crisis of philosophy and the sciences. The article reconstructs the genesis and the successive development of the concept of responsibility in Husserl's work and its reinterpretation in the post-husserlian phenomenologies, especially those of Martin Heidegger, Jean-Paul Sartre, Hannah Arendt, Jan Patočka, Hans Jonas, Emmanuel Levinas, and Jacques Derrida.

Über-Setzung as a discursive Dominance: A new Interpretation of Paul Ricoeur's Paradigm of TranslationPutting into question the idealized interpretations of translation as an ethical paradigm and model for Europe, the author aims to reveal some negative aspects related to the politics of translation, specially the use of translation as a transfer of a dominant discourse. This negative phenomenon is analyzed by mean of the neologism of Über-Setzung designating an overlap of a discourse or an idiom over another through the abuse of the linguistic hospitality of translation. On the base of diverse examples and narratives the author offers a descrip-tion of the eidetic structure of Über-Setzung, and argues that the dominating language and its dis-course intervene in the mother language and its culture by putting itself "on" and "over" them as something primary, absolute and universal. The dominant discourse, that is established by means of translation, requires mindfulness, comprehension and acceptance; however, because it is a kind of anti-giving, the dominator who use it refuses to recognize the dominated as a partner; he treats him as non-equal and even as "retarded". In conclusion the author displays the intercultural potentialities of hermeneutic phenomenology in regard of a new European ethos of translation.

Die kritische Auseinandersetzung mit der Freudschen Psychoanalyse, die zuerst von Foucault und dann von Deleuze, Guattari, Lyotard und Baudrillard unternommen wurde, versucht den Mechanismus der ‘bürgerlichen Repressiontätigkeit,’ die die europäische Menschheit unter dem Joch der Familieninstitution hält, zu enthüllen und den Terror einer erdachten und simulativen Moral, in der Freud und seine Anhänger unwillkürlich einbezogen sind, blob zu stellen. Damit zeigt die postmoderne Lektüre von Freud, dab nur die Befreiung von diesem durch Terror-verderbten Bewubtsein im Stande wäre die wirkliche revolutionäre Kraft der psychoanalytischen Kritik der Vernunft hervorbringen und die Bedeutung ihrer zwei epochalen Erfindungen-die direkte Konfrontation zwischen den Triebproduktionen und der Repression, die die Gesellschaftsmaschine auf der Triebmaschine ausübt, und die dadurch folgende Verdrängung-zurück zu gewinnen.

Die kritische Auseinandersetzung mit der Freudschen Psychoanalyse, die zuerst von Foucault und dann von Deleuze, Guattari, Lyotard und Baudrillard unternommen wurde, versucht den Mechanismus der 'bürgerlichen Repressiontätigkeit,' die die europäische Menschheit unter dem Joch der Familieninstitution hält, zu enthüllen und den Terror einer erdachten und simulativen Moral, in der Freud und seine Anhänger unwillkürlich einbezogen sind, blob zu stellen. Damit zeigt die postmoderne Lektüre von Freud, dab nur die Befreiung von diesem durch Terror-verderbten Bewubtsein im Stande wäre die wirkliche revolutionäre Kraft der psychoanalytischen Kritik der Vernunft hervorbringen und die Bedeutung ihrer zwei epochalen Erfindungen-die direkte Konfrontation zwischen den Triebproduktionen und der Repression, die die Gesellschaftsmaschine auf der Triebmaschine ausübt, und die dadurch folgende Verdrängung-zurück zu gewinnen.

The editorial aims to unveil the attracting force of Laruelle's non-philosophy for scholars from different disciplines and artists. It shows how a new "democratic order of thinking" permits non-philosophy to enclose domains that have long been considered as opposites: philosophy, science, religion and the arts. Conceived as parameters of thought of the same right and without privileges, these variables can be superposed in a process of creative invention. The performative force of non-standard thinking, which can take different forms of philo-fiction, science fiction, art fiction, Christo-Fiction etc., dismantles the decisional gestures and the sufficiency claims of philosophy, science and religion, and thus permits a regeneration as well as a choral orchestration in a "minimalistic symphony". In this sense, non-philosophy invites us every day to the "movable feast", that it is.

Paul Ricoeur's Search for a New Foundation of Human Rights and Dignity by Means of the Capabilities and his Application of phronesis The aim of the following article is to reconstruct Paul Ricoeur's concepts of human rights and human dignity by exploring some little-known texts, and to exemplify how these concepts are connected to a specific philosophical conception of human being, which is grounded in a Dialectics between transcendence and incarnation, freedom and dependence, identity and difference, capability and fallibility. In doing so, I will argue that Ricœur interprets human dignity, which he has never explicitly defined, through the prism of human capabilities, especially of the capability of being responsible. This interpretation allows him to take a differentiated position in the current bioethical debates on the rights of "potential persons" and to illustrate how the Aristotelian phronèsis can be used in ethical cases where decisions are difficult to take.

Das zentrale Anliegen des Buches ist es zu zeigen, dass die Phänomenologie nicht nur aus dem Krisis-Denken entstanden ist, sondern, dass dieses es ihr auch ermöglicht hat, sich immer weiter zu entwickeln. Dadurch ist eine Vielzahl an phänomenologischen Richtungen und Methoden entstanden. Ferner wird gezeigt, inwiefern die Krise der Vernunft zu einer Krise des Sinns und des Seins führt, die wiederum die Werte infrage stellt und eine Wertkrise auslöst. Diese axiologische Unsicherheit, namentlich bei Sartre, Arendt, Ricœur und Derrida, spitzt sich in der Problematik der Verantwortung und des Menschlichen – die Menschenwürde und die Menschenrechte inbegriffen – besonders zu und mündet in die Notwendigkeit eines Umdenkens von Geschichte und Gemeinschaft.

Dieser Band präsentiert, gemeinsam mit anderen Beiträgen, die anlässlich der Gedenkfeier zum 100. Geburtstag von Leo Gabriel gehaltenen Vorträge am Institut für Philosophie der Universität Wien. Lange vor den gegenwärtigen Bestrebungen zu einer europäischen Integration hat Gabriel die Entwicklung der geistigen Gestalten Europas und das Verhältnis von Einheit und Vielheit integrativ zu erfassen versucht. Die Autorinnen und Autoren erörtern die Quellen sowie die Aktualität des integralen Denkens und vergleichen es mit phänomenologisch-existentialistischen, hermeneutischen, strukturalistischen und postmodernen Theorien. Überdies beinhaltet der Band Zeugnisse und unveröffentlichte Manuskripte von Leo Gabriel. Aus dem Inhalt: Peter Kampits: Vorwort - Yvanka B. Raynova: Einleitung: Verantwortung für das Ganze - Leo Gabriel: Gestalten und Strukturen des integrativen Denkens - Leo Gabriel: Wissenschaft und Wertordnung (Unveröffentlichtes Manuskript) - Leo Gabriel Jr.: Von der Suche nach dem Ganzen zur Sucht nach Veränderung - Augustinus Karl Wucherer-Huldenfeld: Zur Aktualität des integralen Denkens Leo Gabriels - Sigrid Pöllinger: Wladimir S. Solowjew und der Begriff der All-Einheit - Günther Pöltner: Radikale Pluralität. Zur Problematik eines postmodernen Paradigmas - Yvanka B. Raynova: Integrales Denken im europäischen Kontext: Gabriel - Heidegger - Ricoeur - Roland Faber: "Insistenz". Zum "Nicht-Sein" Gottes bei Levinas, Deleuze und Whitehead - Rolf Kühn: Sinnlichkeit als Offenbarung. Eine phänomenologische Analyse zum Denken Simone Weils - Karl Baier: Der Mensch als Person und Anatman. Überlegungen zu einer Grundfrage im buddhistisch-christlichen Dialog - Werner Gabriel: Philosophisches Denken als Weg der Erlösung. Ein interkultureller Vergleich - Arno Böhler: Über die Dummheit: Einblick in den Abgrund des Denkens - Jürgen Trinks: Das offene Feld der Phantasie und die Fallstricke der Einbildung - Laurie Calhoun: The Paradox of Love and the Paradox of Morality: Triangular Reflections in Carol Reed's "The Third Man" - Yvanka B. Raynova: Leo Gabriel: Eine ausgewählte Bibliographie.