scholarly journals The Ambiguity of Justice: Paul Ricoeur on Universalism and Evil

2016 ◽  
Vol 6 (2) ◽  
Author(s):  
Geoffrey Dierckxsens
Keyword(s):  
New York ◽  
Paul Ricoeur ◽  
Human Action ◽  
The Other ◽  
Moral Norms ◽  
Moral Diversity ◽  
Institutional Rules ◽  
Paul Ricœur ◽  
Sense Of Power ◽  
Institutional Mechanism

In this article I will examine Ricœur’s idea of the universal in his understanding of justice. Scholars recently discussed the extent to which Ricœur understands universal moral norms and universal rules of justice in his anthropology of human action (e.g., J. Michel, Paul Ricœur: une philosophie de l’agir humain, Paris: Les Éditions du Cerf, 2006), and argue that Ricœur stresses too much the idea of universal moral norms with regard to cultural and moral diversity (e.g., G. H. Taylor, “Ricoeur versus Ricoeur? Between the Universal and the Contextual,” From Ricoeur to Action. The Socio-Political Significance of Ricoeur’s Thinking, Todd S. Mei and David Lewin (eds.), (London and New York: Bloomsbury, 2012). G. H. Taylor, “Reenvisioning Justice,” Lo Squarda 12 (2013): 65-80). In this article I will take part in the debate about universalism and approach Ricœur’s idea of the universal from a different angle, in placing it in light of his idea of evil. The point I will aim to make in this article is that Ricœur’s idea of the relation between justice and evil demonstrates what I understand as the ambiguity of justice, which highlights the difficulty of defining universal rules of justice. I will argue that this ambiguity is the following: justice aims at the establishment of social peace and in that sense it is the necessary remedy against human evil, but justice also implies power, and possibly violence, over others in that it relates to violent feelings of vengeance, to institutional mechanism of authority, and to a struggle of values. Yet if rules of justice relate to evil in the sense of power over others, so I argue, then it is problematic to define absolute criteria for rules of justice, i.e., for rules for social peace: because justice relates to particular values, which means that the risk of violence is inherent to institutional rules of justice, there is no ultimate universal set of such rules. This article therefore questions Ricœur’s understanding of universal rules of justice in Oneself as Another. Yet, I will also draw on a series of other texts of Ricœur on justice (i.a., The Lectures on Ideology and Utopia, The Just and Reflections on the Just), and argue that Ricœur’s idea of justice allows understanding how we find common sensibilities about justice through dialogue, a sensibility for the other, and narratives as a way of critique of existing moral norms and rules of justice.

scholarly journals Paul Ricœur au fondement d’une éthique herméneutique et narrative, enracinée dans une ontologie de l’action

2019 ◽  
Vol 9 (2) ◽  
pp. 149-159
Author(s):  
Alain Thomasset
Keyword(s):  
Narrative Identity ◽  
Paul Ricoeur ◽  
Human Action ◽  
Moral Norms ◽  
Cultural Narratives ◽  
Paul Ricœur ◽  
Historical Condition ◽  
The Subject ◽  
Struggle For Recognition ◽  
Over Time

For Paul Ricœur, human action was a central preoccupation already present in his early work and deepening over time, benefitting from a long engagement with hermeneutical and narrative analyses. It is the concern to locate, through obligatory moral norms, the ethical dimension of desire that guides and motivates action that first makes use of a hermeneutic of signs, symbols, and texts in which the desire of the subject has been expressed. But narratives become essential in order to describe action in such a way that the actor’s responsibility can be evaluated at the level of his narrative identity. To this responsibility, interpreted and taught by means of cultural narratives, the concepts of memory and promise add the dimension of the struggle for recognition and point to an ontology of the historical condition at the foundation of an ethic that rests open to a religious dimension of an original goodness.

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.

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.

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 Paul Ricœur et Emmanuel Levinas: vulnérabilité, mémoire et narration: Peut-on raconter la vulnérabilité?

2019 ◽  
Vol 10 (1) ◽  
pp. 125-139
Author(s):  
Sophie Galabru
Keyword(s):  
Collective Identity ◽  
Emmanuel Levinas ◽  
Paul Ricoeur ◽  
Point Of View ◽  
The Other ◽  
Paul Ricœur

In Time and narrative then in Oneself as another Paul Ricœur proposes a philosophy of personal and collective identity, through research on time and narrative. According to these books, emplotment would synthesize and reconcile the temporal discordance, experienced by the selfhood. The subject’s fragmentation by the otherness of time could then define vulnerability. Our aim is to question this triad time-vulnerability-narrative thanks to the opposite positions of Emmanuel Levinas. Unlike Ricœur, Levinas severely criticizes the idea of memory and narrative in order to respect the vulnerability of the other. Yet, the Ricœurian analysis of the responsibility affirms the need for a capable and not dispossessed Self. From this point of view, Ricœur helps us to question the limits set by Levinas to narrative and leads us to wonder if the ethical plot for the vulnerability of others does not need memory and narrative.

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 CERPEN “REMBULAN DI DASAR KOLAM” KARYA DANARTO DALAM HERMENEUTIK PAUL RICOEUR

2010 ◽  
Vol 9 (2) ◽  
pp. 378
Author(s):  
Yulia Nasrul Latifi
Keyword(s):  
Gender Role ◽  
Social Status ◽  
Paul Ricoeur ◽  
The Other ◽  
The Moon ◽  
Paul Ricœur ◽  
The Way

Danarto’s Rembulan di Dasar Kolam (The Moon Beneath the Pond) tells about a wife’s sacrifice in an unfortunate situation. The wife, is an unfortunate woman whose husband cheats and treats her disrespectfully. Yet, her spirituality endures her in such situation. Paul Ricoeur’s hermeneutics theory proposes the hypothesis that the analysis of symbol is a guide to the analysis of text, and the other way around. Both must be submitted to a process of metamorphosis or dialectical phenomena. The result of this analysis is the emergence of symbolical meaning in various terms. Rabi’ah becomes a symbol of a wife’s strength. Her wisdom and personality give the way out to her household problems. Her social status as well as gender role is the symbol that religiosity belongs to anyone despite one’s social status. From this character, it can be seen that the knowledge of spiritualism is aimed not only vertically (to God) but also horizontally (to humanity). The title Rembulan or the Moon symbolizes the wife, because, despite her condition- symbolized as the pond-she endures and still gives her shine, like the moon.

scholarly journals Telling the Story of Space. Between Design and Construction

2021 ◽  
Vol 12 (2) ◽  
pp. 72-84
Author(s):  
Giovanna Costanzo
Keyword(s):  
Paul Ricoeur ◽  
Physical Space ◽  
The Other ◽  
Lived Body ◽  
Paul Ricœur ◽  
Short Circuits ◽  
Identity And Difference ◽  
Design And Construction

Philosophy has always examined subjectivity in terms of its relationship with time, but less frequently has it engaged with the theme of space; however, as soon as it begins to do this, it runs into questions that remain very much open. Paul Ricoeur only moved onto considering the topic of space after having reflected at length on time and the temporality inhabited by subjectivity. Making space a topic means not only thinking about the extension of the one's own body as a lived body but also reflecting on that physical space in which "the other comes closer and where the close becomes other" and in which the encounter of identity and difference creates continuous short circuits, especially in the increasingly congested western metropolises. Starting from the "unexpected application" of the narrative dimension to architecture, Ricoeur goes on to develop an interesting reflection on space built and space inhabited.

The Fantastic of the Everyday: Re-Forming Definitions of Cinematic Parables with Paul Ricoeur

Horizons ◽  
2020 ◽  
Vol 47 (2) ◽  
pp. 283-314
Author(s):  
Joel Mayward
Keyword(s):  
Paul Ricoeur ◽  
The Other ◽  
Visual Aesthetics ◽  
The Everyday ◽  
Paul Ricœur ◽  
The Fantastic

Recent publications on theology and film attempting to explain what a parable is remain less clear about how or why a parable works for cinema, and many definitions do not fully take into account the formal dynamics of film qua film nor parable qua parable. I seek to demonstrate the benefits of a more precise conception of cinematic parables by utilizing philosopher Paul Ricoeur's understanding of “parable” to make theological interpretations of film that take audio-visual aesthetics into consideration. I conclude with three recent examples of cinematic parables in order to demonstrate this Ricoeurian parabolic hermeneutic: Asghar Farhadi's Iranian melodrama, A Separation (2011), American filmmaker Anna Rose Holmer's enigmatic The Fits (2016), and Aki Kaurismäki's droll Finnish comedy, The Other Side of Hope (2017). Ultimately, I make a case for film as theology, what I am calling “theocinematics.”

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