Memory, History, Forgetting

Ambiguity in the Identity Transformation of Public Health Organizations

“…This meant that the director's narrative was particularly important because it revealed a plot that is the backbone of the full chronology of NGI's identity-transforming events and their social and historical circumstances (Ricoeur, 2004). We consider the text originated by the director as the story arc of this identity transformation, a storyline in which the other interviewees' narratives fit in and reinforce the meanings of the greater framework.…”

Another History: Family, Nation and the Remembrance of the Egyptian Jewish Past in Contemporary Israeli Literature

“…As Maurice Halbwachs (1992, 83) wrote, even though family memory, as any other kind of memory, always functions within a collective context, it is in fact "made of notions that are singular and historic," which "resemble those of the general society" but "are nevertheless distinct." The transition of memory-which in La mémoire, l'histoire, l'oubli Paul Ricoeur (2004) understands as the only resource to the past-from the individual to the collective, thus becomes one of the links between memory and history. In the case of the Jewish people, one also has to consider that its history, perhaps more than others, since the very beginning was based on an imperative to remember (Yerushalmi 1982).…”

Review of "Paul Ricoeur's Pedagogy of Pardon: A Narrative Theory of Memory and Forgetting"

“…Crucial in the context of confronting violent and silent histories, Aristotle's structure opens the plot and makes imaginable that which has been hidden or ignored. 7 Key to Duffy's argument, the discussion of Aristotle and Ricoeur prefigure two points. First, catharsis becomes the stage through which the silences of the narrative can be redressed through empathy, thus opening the path to phronesis.…”

“…29 In Memory, History, Forgetting Ricoeur links Arendt's "promise" to the political, while forgiveness' "relation to love keeps it at a distance from the political." 30 From here Duffy effectively connects Ricoeurian solicitude with the eschatological imperative, but Arendt's therapeutic concerns with punishment remain in the background. Related directly to Duffy's argument, John Hatch has written an exceptional study focused upon post-conflict reconciliation in South Africa.…”