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This book addresses the thought of Paul Ricoeur (1913–2005), paying particular attention to the creative tension between love and justice as principle themes in his work. Dealing with these issues chiefly in his writings on religion, Ricoeur explored the tension between the biblical ideals of the golden rule—the religious formulation of a principle of justice—and the love command. Author W. David Hall shows how these ideals continually speak to each other in Ricoeur's work, how they operate creatively on each other, and how each serves as a corrective to the perversions of the other. Hall maintains that although issues of love and justice became prominent comparatively late in Ricoeur's corpus, they provide a sustained trajectory throughout his work and are an important interpretive key for understanding Ricoeur's intellectual project as a whole.
First Published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
The apocalyptic discourse of Mark 13 predicts that cataclysmic events will occur within the generation of Jesus’ contemporaries, but readers today know these events have not taken place. Paul Ricoeur’s hermeneutics enables a reader to understand this text as a presentation of truth rather than as a failed prediction. Ricoeur argues that the meaning of a text is not defined by the author’s intention nor by the reader’s reception, but by the text itself. Therefore, although Mark 13 was originally understood literally, today’s reader is able to read it as metaphor, and to discern latent meaning that is present in the text. As Ricoeur explains, metaphor associates previously unrelated concepts and creates new, multiple meanings. In doing, metaphor is able to present truth, not as a verifiable presentation of the world, but as a novel manifestation of the world. Mark 13 functions as metaphor because of a double dissonance: first between the configured world of the text and the lived world of the reader, and second between claim that Jesus is able to predict when the events will take place (v. 30) and the assertion that he is not able to do so (v. 32). One option for the metaphorical meaning that Mark 13 offers for today’s reader is the perception of the presence of forces that challenge and subvert powers which appear to be dominant, and which deceive, destroy, and persecute. This book will appeal to two sets of readers. First, scholars who study New Testament apocalyptic texts and the eschatological expectations of the early church will appreciate a new approach to a challenging subject matter. Second, Ricoeur scholars who focus upon the religious aspects of his work will enjoy the employment of his interpretive approach on a Biblical genre that has heretofore receive only cursory attention.
In Paul Ricoeur's Renewal of Philosophical Anthropology: Vulnerability, Capability, Justice, Marc de Leeuw argues that Ricoeur’s philosophical project integrates the anthropological tradition while renewing its importance as a hermeneutic anthropology of human capability. Ricoeur posits that our cogito is neither its own absolute master, nor fully transparent to itself, inflicting a “wound” (brisé) and fracturing the center of Cartesian self-certainty. But the Nietzschean disillusionment that ensues does not simply amount to a victorious anti-cogito; it opens another path towards self-understanding. In place of the direct route of intuition is found a more complex way forward, one guided by interpretation. The task of philosophical anthropology is to understand the human through its interpretative, critical, and imaginative ability as well as its capacity to act towards, with, and for others; the interpretation of the world in front of us, the interpretation of “who we are,” and the interpretation of what it means to be among others (as "other selves") coalesces in an anthropology that binds the question of the self to a moral, ethical, and political project, one aiming to reflect our existence-in-common. For Ricoeur, the basic question of our subjective and normative “standing” demands a fundamental response—a response toward our own otherness and to responsibilities triggered by the appeal of Others. In both cases, our vulnerability is inescapable: we can never have an absolute self-knowledge nor an absolute knowledge of Others. Ricoeur turns this fundamental aporia into an affirmative philosophical anthropology of human action, attestation, and justice.
This book investigates the importance of Ricoeur’s hermeneutics and poetics in rethinking humanities. In particular, Ricoeur’s insights on reference as refiguration and his idea of interpretation as a triadic process (which consists of mimesis 1 – prefiguration, mimesis 2 – configuration, and mimesis 3 – refiguration) will be applied to philosophy of science and to literary and historical texts. It will be shown that Ricoeur’s idea of emplotment can be extended and applied to scientific, literary and historical texts. This multidisciplinary research will include philosophy of science, metaphysics, hermeneutics, and literary theory.
This book for the first time brings together considerations upon the feminine in relation to Paul Ricœur’s thinking. The collection of renowned scholars who have published extensively on Ricoeur and promising younger scholars together shows the rich potential of his thought for feminist theory, without failing to critically scrutinize it and to show its limitations with respect to thinking gender differences. In the first part, “Ricœur, Women, and Gender,” Ricœur’s work is taken as the starting point for the reflection upon the position of women and the feminine, and for rethinking the notion of universalism. In the second part, “Ricœur in Dialogue,”his work is related to feminist thinkers such as Simone de Beauvoir, Judith Butler, and Nancy Fraser and to the work of artist Kara Walker. These dialogues aim at thinking through socially relevant notions such as discourse, recognition, and justice. In the third part, “Ricœur and Feminist Theology,” Ricœurian notions and ideas are the starting point for new perspectives upon feminist theology. The insights developed in this book will be of particular value to students and scholars of Ricœur, feminist theory, and the limits of hermeneutics and phenomenology.
The topic of revelation is fundamental to any account of religious experience, playing a special role in the Judeo-Christian tradition where the texts of Scripture are regarded as revealed. Yet, any reflection on the revealed status of a given message or text requires interpretation. Paul Ricœur, one of the most important hermeneutic philosophers of the twentieth century, provides crucial insights on how such interpretation might proceed and what it might mean for texts to be revealed. Edited by Christina M. Gschwandtner, Paul Ricoeur, Philosophical Hermeneutics, and the Question of Revelation brings together major scholars of Ricœur’s work on the topic of revelation, showing both the role it already plays in his work and how his thinking might be taken further. Several contributors trace the development of his thought in regard to the concept of revelation. Others discuss the revelatory dimensions of Ricœur’s hermeneutics of the self, especially for such issues as identity, trauma, and forgiveness. Several contributions also place his work in conversation with that of other seminal thinkers on the topic of revelation, such as Karl Barth and Paul Tillich.
Religion was a constant theme throughout Paul Ricoeur’s long career, and yet he never wrote a full-length treatment of the topic. In this important new book, Brian Gregor draws on the full scope of Ricoeur’s writings to lay out the essential features of his philosophical interpretation of religion, from his earliest to his last work. Ricoeur’s central claim is that religion aims at the regeneration of human capability—in his words, “the rebirth of the capable self.” This book provides a rich thematic account of Ricoeur’s hermeneutics of religion, showing how the theme of capability informs his changing interpretations of religion, from his early work on French reflexive philosophy and the philosophy of the will to his late work on forgiveness, mourning, and living up to death. Gregor exhibits Ricoeur’s original contribution to philosophical reflection on such themes as evil, suffering, and violence, as well as imagination, embodiment, and spiritual exercise. He also presents a critical reconsideration of Ricoeur’s separation of philosophy from theology, and his philosophical interpretation of Christian theological ideas of revelation, divine transcendence and personhood, atonement, and eschatology. Additionally, Gregor provides an expansive look at Ricoeur’s interlocutors, including Marcel, Jaspers, Kant, Hegel, Levinas, and Girard. Theologically-inclined readers will be particularly interested in the book’s treatment of Karl Barth and the Protestant theology of the Word, which was a vital influence on Ricoeur. The result is a study of Ricoeur that is both sympathetic and critical, provocative and original, inviting the reader into a deeper engagement with Ricoeur’s philosophical interpretation of religion.
Narrative medicine, an interdisciplinary field that brings together the studies of literature and medicine, offers both a way of understanding patient identity and a method for developing a clinician’s responsiveness to patients. While recognizing the value of narrative medicine in clinical encounters, including the ethical aspects of patient discourse, Tara Flanagan examines the limits of narrative practices for patients with cognitive and verbal deficits. In Narrative Medicine in Hospice Care: Identity, Practice, and Ethics through the Lens of Paul Ricoeur, Flanagan contends that the models of selfhood and care found in the work of Ricoeur can offer a framework for clinicians and caregivers regardless of the verbal and cognitive capabilities of a patient at the end of life. In particular, Ricoeur’s concept of patient identity connects with the narrative method of life review in hospice and offers an opportunity to address the religious and spiritual dimensions of the patient experience.