By Ricœur, Paul; Venema, Henry Isaac; Ricœur, Paul; Treanor, Brian
Paul Ricoeur's whole philosophical venture narrates a fondness for the possibleexpressed within the wish that during spite of loss of life, closure, and sedimentation, lifestyles is opened by means of superabundance, by way of how the realm offers us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human ability, which provides onto the groundless flooring of person, particularly, God. therefore the tale of the able guy, starting with unique goodness held captive by way of 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 circulate among phenomenological and spiritual descriptions of the able self that emerges throughout Ricoeur's oeuvre and identify issues of connection for destiny advancements that may draw concept from this physique of notion
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Additional resources for A passion for the possible : thinking with Paul Ricoeur
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? Unless one takes respect to be the generic term for an assortment of feelings such as shame, indignation, the sublime, admiration, veneration, and, most of all, the recognition of the dignity of man in his common humanity. It is, then, on the level of these motivations that we find the capacity to do good generated by religion according to the threefold frame of symbol, belief, and ritual community life.
We turned out in great numbers on those occasions when he could participate in our meetings, yet his work did not figure on the program very often over the years as the topic of someone else’s paper. There are 41 ................. 17728$ $CH4 04-07-10 09:49:57 PS PAGE 41 probably more papers on Ricoeur this year than were given in total over the last five to ten years, which, without meaning to denigrate their authors’ efforts, may be as much a result of his death as anything. For Ricoeur never wanted or encouraged a school, and certainly he would have been upset by the idea of a flock of followers or anything like a Ricoeur Society.
The war of religions and the wars of religion have their origin there. Radical fragmentation—radical as was said of evil, that is, radical but not original—is the very given of history. Girard would say: the anthropological fact first. The religious never exists but in religions. And the religions, under the influence of the radical evil of which no one knows the origin, are connected, one to the other, in a relationship of mimetic rivalry, having as object the source of life undivided in its outflow, divided in its receptacles.