||This article offers an effort of precision and hermeneutics over de main accounts of the antropological frame around Ricoeur's asysthematic reflection about the subject which concerns the fundamental human manifestations: symbols, texts and action. To carry on this task, an hermeneutic circle is put forward between reflexive philosophy and the philosophy of expresion: the subject, inaccesible per se,sholud be captured in his manifestations; but in turn, the interpretation of these, drives compulsory into an inquiry on their anthropological and ontologicai conditions. Five points are required to draw the hermeneutic circle: 1. The insubstantialized “I”: The "I" should be not conceived as a constitued object, but as a dynamic process. Hermeneutics on the main human mediations become an imperative for the phenomenological method. 2. The pre-reflexive and the other levels of intencionality: Ricoeur approaches to Heidegger's and Gadamer's hermeneutics to express the grounding the Cogiro to the pre-reflexive level which should be understood as an intentional synthesis. 3. A philosophy of liberty, which flows between two poles: activity and receptivity, projecting itsef beyond intellectualism and existentialism, and which becomes-acriticism of both idealism and atheism. 4. The human being, an ontological instability between his ground affirmation -infinite level-and his existential difference -finite level -. 5. The human being, author of a dialectical synthesis: the teleological progression can only be made through archaeological regression, Imagination takes a fundamental role in this process. The treatment of these five points conflate into three main statements which could be understood as the basis of Ricoeur's anthropology: I. The subject is able to know himself only through his own manifestations. 2. 'The human being is a constant tension between Nature and Absolute. 3. The human being makes a dialectical synthesis of archaeological progression.