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ISBN-10: 082323293X

ISBN-13: 9780823232932

Paul Ricoeur's whole philosophical venture narrates a keenness for the possibleexpressed within the wish that during spite of dying, closure, and sedimentation, lifestyles is opened via superabundance, by way of how the realm offers us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human capability, which provides onto the groundless flooring of person, particularly, God. hence the tale of the able guy, starting with unique goodness held captive via a servile will and finishing with the potential of liberation and regeneration of the center, underpins his ardour for the greater than attainable. The essays during this quantity hint the fluid move among phenomenological and spiritual descriptions of the able self that emerges throughout Ricoeur's oeuvre and determine issues of connection for destiny advancements that would draw thought from this physique of suggestion.

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This distinction between the originary and the radical will not cease to accompany us: it anticipates what will be later known as the luminous facet of the religious phenomenon. One can nonetheless say already that the religious will have a fundamentally dependent bond with the basis of originary goodness held captive and hidden—in a word, with the release of goodness. That said, what then are the resources of the religious with respect to the prevalence of the propensity to evil in the history of individuals, communities, and nations?

And if it exists nowhere in its immaculate entirety, is this not because religions are like languages, cultures, political societies, namely, subjected to the inexorable law of plurality, dispersion, and confusion, as is said of languages in the Hebraic myth of Babel? Yes, the Babel of religions. Meaning, invigorating each time for each religious community—the source of life is undoubtedly that. But jealous capture of the source remains the historically attested, disturbing phenomenon. The war of religions and the wars of religion have their origin there.

It is at the level of the capacity of imputation that the position of the self and the imposition of a rule come together. We thus define moral experience in terms of autonomy—that is, the junction between oneself (auto-) and a rule (-nomy). The effective capacity to act according to a rule is then something else: Kant began his examination under the heading of the ‘‘motivations’’ of practical reason, but reduced these motivations to respect. Would one not have to open the sphere of moral ‘‘motivation,’’ that is, the impulse to act according to a rule, to a larger field of motivations than respect?

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A Passion for the Possible: Thinking with Paul Ricoeur (Perspectives in Continental Philosophy)


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