scholarly journals Penser la confiance avec Paul Ricoeur

2017 ◽  
Vol 7 (2) ◽  
pp. 164-186
Author(s):  
Laure Assayag
Keyword(s):  
Mutual Recognition ◽  
Paul Ricoeur ◽  
The Self ◽  
The Other ◽  
Human Being ◽  
Morality Politics ◽  
Politics And Religion ◽  
Paul Ricœur ◽  
Recognition Theory

This article proposes to retrace the path of trust that Paul Ricœur has drawn across his works. If the concept of trust is never themed as such, nevertheless it unfolds in subtle ways in fields as diverse as ethics, morality, politics, and religion. We will argue that trust is a solid but fragile foundation for Ricœur’s recognition theory. Rooted in man’s structural disproportion, trust is a perpetual tension between the finitude of existence and the infinitude of mutual recognition, between the ability and fallibility of the human being -it is thus a continuous search, always disappointing but always renewed, of a mediation between the self and the other, the hope of happiness and the reality of evil. The analysis of various forms of trust, including interpersonal and institutional forms, will then be coupled with a study of trust in practical terms, based on Ricœur’s approach to healthcare relationships, or the perception of foreigners.

scholarly journals Communication, Translation and the Global Community of Persons

2015 ◽  
Vol 6 (1) ◽  
pp. 46-56 ◽  
Author(s):  
Dries Deweer
Keyword(s):  
Paul Ricoeur ◽  
The Other ◽  
Human Being ◽  
Global Community ◽  
Missing Link ◽  
Self Development ◽  
The World ◽  
Paul Ricœur ◽  
Human Capacity

Paul Ricœur shared Emmanuel Mounier’s personalist and communitarian ideal of a universal community, which ensures that every human being has access to the conditions for self-development as a person. Whereas Mounier talks about communication as the structure of personhood that summons us towards the gradual enlargement of the community, Ricœur’s reflections on translation provide a missing link by referring, not just to the human capacity to communicate, but more specifically, to our capacity to translate and the implied ethics of linguistic hospitality. This allowed him to show that what enables us to enlarge the circle of brotherhood is the capacity to gradually settle in the world of the other and to welcome the other into one’s own world.

scholarly journals Who is the other?

1970 ◽  
Vol 22 (2) ◽  
pp. 175-190
Author(s):  
Marek Drwięga
Keyword(s):  
Emmanuel Levinas ◽  
Interpersonal Relations ◽  
Paul Ricoeur ◽  
The Other ◽  
Human Being ◽  
Religious Attitude ◽  
The Core ◽  
Ethical Discussion ◽  
Paul Ricœur

This paper deals with the problem of what otherness consists in, and what its foundation is, within the I–Other relation. In this way, the study also explores the limits of ethics and of a quasi-religious attitude, in order to establish what is required to shape interpersonal relations in a non-violent way, when faced with the radical otherness of another human being. Such an investigation also intersects with a broader ethical discussion that aims to take account of glorious or heroic acts, focused on the issue of supererogation. The aim of the present study is to demonstrate the degree to which a neglect of reciprocity and justice in the context of such philosophical research constitutes a risky step. To this end, the main aspects of the debate between Emmanuel Levinas and Paul Ricœur are introduced. After examining the position of Levinas, and how Ricœur interprets the I–Other relation in Levinas, an attempt is made to assess whether the latter’s line of criticism is pertinent and helpful for attempts to arrive at the core of the disagreement between the two thinkers.

scholarly journals Ricoeur on Conscience: His Blind Spot and the Homecoming of Shame

2010 ◽  
Vol 1 (1) ◽  
pp. 45-54
Author(s):  
René Thun
Keyword(s):  
Paul Ricoeur ◽  
Blind Spot ◽  
The Self ◽  
The Other ◽  
Affective Dimension ◽  
Nous Sommes ◽  
Other Hand ◽  
Paul Ricœur ◽  
Working Out

In his hermeneutic of the self, which he is working out in his Oneself as another, Ricœur writes about the constitutive conditions of conscience as a dimension of the experience of passivity. For the following considerations, I will argue that Ricœur is very right in maintaining the moral impact of the notion of conscience; but if we on the other hand remember older writings by Ricœur like Fallible Man we have to admit that something is missed in the chapter about conscience in Oneself as Another. And that means, that in Oneself as Another he neglects the affective dimension of conscience. This affective dimension is - I think - the notion of shame.Dans Soi-même comme un autre où s'élabore son herméneutique du soi, Paul Ricœur réfléchit sur les conditions constitutives de la conscience comme expérience de la passivité.  Pour les considerations suivantes, je souhaiterai montrer que Ricœur a tout à fait raison de plaider pour la dimension morale de la notion de conscience. Mais, d'un autre côté,si l'on se souvient des écrits plus anciens de Ricoeur sur l'Homme faillible, nous sommes tenus d'admettre que, au cours du chapitre sur la conscience dans Soi-même comme un autre, quelque chose est perdu de vue. Nous voulons signifier que, dans ce chapitre, il néglige la dimension affective de la conscience. Cette dimension affective est, nous semble-t-il, la notion de honte. 

scholarly journals La ‘faille’ chez Paul Ricœur. De l’identité symbolique et narrative, à l’identité gestuelle et langagière

2019 ◽  
Vol 9 (2) ◽  
pp. 74-89
Author(s):  
Guilhem Causse
Keyword(s):  
At Risk ◽  
Paul Ricoeur ◽  
Current Situation ◽  
The Body ◽  
The Self ◽  
The Other ◽  
The World ◽  
Paul Ricœur

In Fallible man, Ricœur discovers a faille (fault, breach, rift) in the heart of man. Due to this faille, man is fragile: he has to mediate between himself and the world. This mediation puts man at risk of losing himself. Thus, fragile man is also fallible. In Oneself as Another, Ricœur returns to this faille that passes through the heart of the self, between idem and ipse, giving access to the alter. This image, the faille, guides Ricœur in each of these two texts. It gives us access to their continuity but also to the gap that separates one from the other. But if this image has inspired Ricœur, it also gives us the opportunity to criticize his work. Re-reading the Symbolism of Evil, we will highlight a dimension of man little explored by Ricœur and that our current situation pushes us to rediscover: the body and gesture.

scholarly journals Paul Ricœur e o humanismo jurídico moderno: O reconhecimento do sujeito de direito

2011 ◽  
Vol 2 (2) ◽  
pp. 106-117
Author(s):  
Hilda Bentes ◽  
Sergio Salles
Keyword(s):  
Paul Ricoeur ◽  
The Self ◽  
Human Being ◽  
Moral Dimension ◽  
Paul Ricœur ◽  
The Subject

This article aims to analyze the constitution of a subject of right capable of respect and esteem through the concept of capacity elaborated by Paul Ricœur. It intends to evaluate the capable, emancipated human being, the self that has an ethical and moral dimension and that is susceptible of ethical and juridical imputation, as it is explained in “Who is the Subject of Rights?” in The Just.   There is an erratum for this article located here. 

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

scholarly journals Temps et récit : un défi pour l'écriture de l'histoire. À propos d'une lecture ricœurienne de Landscape and Memory de Simon Schama

2017 ◽  
Vol 8 (1) ◽  
pp. 54-66
Author(s):  
Josef Řídký
Keyword(s):  
Paul Ricoeur ◽  
Historical Consciousness ◽  
The Other ◽  
Work Time ◽  
Deep Time ◽  
Historical Discourse ◽  
The Past ◽  
Paul Ricœur ◽  
The One

During the past fifty years, a dispute over the nature of historical discourse has taken place with the narrativist approach, arguing for the dominance of narration in history, on the one hand, and professional historians defending historiography's will to tell the truth, on the other. Paul Ricoeur entered the discussion with his work Time and Narrative where he offered an inventive response. According to him, both narration and scientific explication are essential to historical discourse. To support his statement, he introduces terms such as ‘a third time,‘ ‘a quasi-narration’ or ‘a historical consciousness.’ Thus, he shifts attention from narration to time. These terms can prove their usefulness when interpreting historical works. In the rest of the article, we aim to carry out such an interpretation on the example of Landscape and Memory by Simon Schama. In a Ricœurian perspective, Schama's book reveals its deep time significance.

scholarly journals Asking for Narratives to be Recognized: The Moral of Histories

2011 ◽  
Vol 2 (1) ◽  
pp. 70-83 ◽  
Author(s):  
Silvia Pierosara
Keyword(s):  
Paul Ricoeur ◽  
Human Being ◽  
Collective Narratives ◽  
Paul Ricœur ◽  
The Subject

This paper demonstrates an implicit connection between narrativity and recognition in the work of Paul Ricœur. This view is developed in three steps. First, it shows that the subject who calls for recognition demands that his or her own narrative be recognized. In order to be recognized, a story must be measured with history, particularly that of the victims. Second, from this perspective, the role of collective narratives is fundamental, because they represent the possibility to connect the intrinsic teleology of every human being to the collective attribution of significance. Finally, with the help of a little known essay by Ricœur, the metaphorical power of narrativity to configure meaning will be compared to the power of architecture to construct and to organize space. Both these fields give stories visibility and an ability to be recognized. 

Towards a Hermeneutics of Religion(s).

2008 ◽  
Vol 13 (2) ◽  
pp. 197-215
Author(s):  
Fedor Stanjevskiy
Keyword(s):  
Philosophy Of Religion ◽  
Paul Ricoeur ◽  
Problem Of Evil ◽  
The Other ◽  
The Bible ◽  
Paul Ricœur ◽  
The Problem Of Evil

The objective of this article is to present and analyze some theses advanced in “Lectures 3” by Paul Ricoeur. The book is devoted to the boundaries of philosophy, to non-philosophical sources of philosophy and finally to the other par excellence of philosophy—to religion. The book is composed of a series of essays divided thematically into three parts. The first part deals with Kant's and Hegel's philosophy of religion. Then in the course of the book the author gradually moves away from the philosophical logos (the second part deals with prophets, the problem of evil, the tragic etc) to arrive at a point where recourse to the exegesis of the Bible becomes for him indispensable.

Uncommon Measure

2017 ◽  
Author(s):  
Yoon Sook Cha
Keyword(s):  
The Self ◽  
The Other ◽  
Maurice Blanchot ◽  
Relative Power ◽  
Human Being ◽  
Human Presence ◽  
Special Character ◽  
The One

This chapter, a reading of “L’Iliade ou le poème de la force,” considers Weil’s claim about the special character of force, that in being assumed and redeployed by those whom it subjects, flattens the relative power of humans. The chapter argues that the claim directs us to the possibility of a new relationality that forfeits sovereign modes of power without that forfeiture thereby signifying an equitable power between the self and the other, such as it is in supplication. Referencing Maurice Blanchot, it is argued that supplication establishes an “uncommon measure” between the suppliant and the one supplicated, not by virtue of any power the suppliant has, but by laying bare his human presence. In this context, one’s subjection to force offers a certain opening to the other even as it marks the precariousness of one’s own human being.

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