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In this paper, delivered as a faculty presentation, I explore Paul Ricoeur’s notion of the second naiveté as it manifests itself in post-critical theology and progressive Christianity.
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Dec 15, 2022 · My article consists of three parts: first, I examine the origins of the notion of second naivety, drawing attention to the fact that both Ricœur and his precursors used the term in connection with religious symbols and faith.
Ricoeur defines second naïveté most succinctly as “a creative interpretation of meaning, faithful to the impulsion, to the gift of meaning from the symbol, and faithful also to the philosopher’s oath to seek
- Jason P. Roberts
- 2018
Oct 2, 2016 · It seems we all begin in naiveté and eventually return to a “second naiveté” or simplicity, whether willingly or on our deathbed. This blessed simplicity is calm, knowing, patient, inclusive, and self-forgetful. It helps us move beyond anger, alienation, and ignorance.
- Áron Buzási
- Introduction
- Van der Leeuw’s Phenomenology of Religion
- First Stage: Initial Naivety in a Non-Religious Sense
- 1. Psychoanalysis
- 3. Structuralism and Post-Structuralism
- Conclusion
KU Leuven Abstract Despite the fact that it is only rarely mentioned by Ricœur, the concept of second (or post-critical) naivety seems to express an idea that is central to his hermeneutical attitude, which is why it deserves more attention. This idea can be broadly understood as the aspiration to arrive at a mediated and post-critical (self-)under...
Hermeneutics, as the art of interpretation, seeks to mediate where it is necessary.1 But it seems that mediation is not only necessary where there is a gap in understanding between different persons (reader and writer, listener and speaker), but also within the self. In other words, self-understanding also requires some form of mediation: by engagi...
As I mentioned in the introduction, I also find it useful to briefly discuss some features of the phenomenology of religion, exemplified here by Gerardus van der Leeuw. In Freud and Philosophy, where Ricœur sketches the aforementioned spectrum of hermeneutic attitudes from a “willingness to suspect” to a “willingness to listen,” he refers (among ot...
But what is this initial naivety that both the various modern schools of criticism and the hermeneutics of restoration seek to overcome? If we are talking about religion, then the answer is more or less clear: it refers to a sort of naïve faith which precedes rational reflection and lacks suspicion in the Ricœurian sense (i.e. referring to the “mas...
Psychoanalysis is the only critical method to which Ricœur dedicated an entire book. Although, as the French title (De l’interprétation) suggests, Freud and Philosophy deals with the question of interpretation in general through Freud, it is of course also a very detailed philosophical discussion of Freud’s writings. Ricœur’s attitude towards psych...
Structuralism is yet another critical method which Ricœur often engaged in a dialogue with. However, since in the 1960s France, Marxism and psychoanalysis were often merged with a structuralist framework (as exemplified by the already mentioned Althusser and Lacan, respectively), with this separate section on structuralism I mostly intend to emphas...
My main aim in this article was, on the one hand, to investigate to what extent the relevance of the idea of second naivety for Ricœur’s hermeneutics exceeds the explicit mentions of the concept in his texts, and, on the other hand, to examine what a second naivety would look like after the detours provided by the various critical methods. My concl...
“Second Naiveté” appears to express a general state of mind, characterized by cognitive elements as well as an attitude towards existential questions. It is used more specifically in the context of religious beliefs and attitudes, to describe a critically mediated attitude towards the reality claims of religious faith.
"(second) naïveté" published on by Oxford University Press. A notion developed by *Ricoeur in Symbolism of Evil to designate the retrieval of insights from ancient myth and symbolism after they have become unbelievable in light of critique.
