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Espnt, novembre 1963. Dosse (Francois), Histoire du structuralisme, La Decouverte, t.l, 1991. , Les sens dune vie, La Decouverte, 1997. Levi-Strauss (Claude), Anthropologie sauvage, structurale, Plan, 1962( Pion, 1958(

&-~, '5-.£.).1 ~t 1983).

____ , La pensee

f.::r:=?:'iH1f-'§fJ,

~~"*

r°J:A~E1 }.tJlJ, ~~\t &-~, ~~}.t,

1996). Mongin (Olivier), Paul Ricoeur, Seuil, 1994. Ricoeur (paul), Philosophie de la volonte II: finitude et cu/pabilite, Aubier, 1960. ____ ____ ____ ____ , Le Conjlit des interpretations, Seuil, 1969. , Temps etrecit Ill.lll. Seuil, 1983, 1984, 1985. , Lectures 2, Seuil, 1992. , Du texte a l'action, Seuil, 1986

Saussure (Ferdinand de), Cours de linguistique generale, Payot, 1972. Thomasset (Alain), Une Poetique de la Morale, Leuven University Press, 1996.

305

<Resume>

Sur Ie debat entre Paul Ricoeur et Claude Levi-Strauss

Kim Han-sik
La parution de La Pensee sauvage(l962) debars: I'un avec JP.Sartre, de Claude Levi-Strauss a suscite deux grands Le modele de la Iinguistique

I'autre avec P.Ricoeur.

structuraliste qu'a repris Levi-Strauss pour developper sa these se deflnit par les regles de generalisation diachronie, qui se resument en quelques notions operatoires fondees sur la distinction entre sujet et objet. Selon l'auteur, la pensee et A la entre langue et parole: la notion de systeme, Ie primat accorde A la synchronie sur la la coupure epistemologique mythique est aussi structuree que la pen see scientifique, tout autant capable d'analogies et de generalisations. II faut voir IA un double deft lance A I'histoire occidentale philosophie du sujet. Laissant de cote Ie debat avec Sartre, nous avons mis en evidence Ie debat avec Ricoeur, "la discussion avortee" selon Mongin. Nous avons commence par rendre compte de ce que l'auteur a expose dans son ouvrage: la logique de la pensee sauvage et la structure de la pen see mythique, en particulier, celle du totemisme, structuralisme. de Levi-Strauss. impressionniste Puis, nous avons remarque la position herneneutique de Ricoeur face au le malentendu) C'est dans ce cadre que nous avons suivi de plus pres le mouvement du Celui-ci a voulu reduire le debat A une dichotomie entre subjectivite

debar pour voir en quoi consistent la "discussion avortee" et la strategietou

et objectivite scientiftque. Quant A Ricoeur qui a defini Ie structuralisme voire un formalisme absolu", il insiste tant et cela pour la reconciliation du

comme "un kantisme sans sujet transcendantal, structuralisme et de l'hermeneutique,

sur la validite que sur la limite du structuralisme,

Pour conclure, nous avons pose la problematique laissee derriere Ie debat avorte, II s'agit du rapport du signe et du sens, structure et histoire, expliquer d'abord ce qui instruit [a conscience". Le rapport du structuralisme et comprendre. Si le structuralisme a subordonne le sens A "l'empire du signe", Ricoeur affirme que "Ie sens c'est et de l'hermeneutique n'est done pas celui d'exclusion, rnais de complementarite, strueturalisme rend valable l'interpretation semantique L'explication rigoureuse par Ie sous l'egide du texte, alors que

l'interpretation semantique ouvre Ie monde du texte vers Ie monde du reel. Le sens n'est pas [a difference dans le systeme, ni le construit par Ie sujet. C'est toujours Ie sujet qui cherche Ie sens derriere le texte.

306