By Ricœur, Paul; Venema, Henry Isaac; Ricœur, Paul; Treanor, Brian
Paul Ricoeur's complete philosophical undertaking narrates a fondness for the possibleexpressed within the wish that during spite of loss of life, closure, and sedimentation, existence is opened through superabundance, by way of how the realm offers us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human means, which provides onto the groundless floor of person, specifically, 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 move among phenomenological and non secular descriptions of the able self that emerges throughout Ricoeur's oeuvre and identify issues of connection for destiny advancements that will draw thought from this physique of concept
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Additional info for A passion for the possible : thinking with Paul Ricoeur
Girard reproaches historical Christianity, except for St. John, for not having drawn the difference between the divinization of the guilty victim, as in other religions, and the glorification of the persecutors, who are considered innocent. Girard interprets Easter, after the moment of the disciples’ complicity in the collective lynching, as the proclamation of innocence that dissipates the collective illusion of the guilty victim. It is what Girard calls resurrection, resurrection of the religious content of the Gospels.
As 30 Religious Belief: The Difficult Path of the Religious ................. 17728$ $CH3 04-07-10 09:49:52 PS PAGE 30 the medievals did in characterizing ethical concepts as ‘‘common concepts’’ subject to a legitimate distinction, as Kant did in arguing for the autonomy of the moral subject, I will define moral experience as the primordial relationship between a freedom given and a rule addressed to a subject capable of imputation. It is at the level of the capacity of imputation that the position of the self and the imposition of a rule come together.
And you will see, in a moment, how I once again take up the thread of the first, very Kantian, part of my address, concluding on the theme of originary goodness and religion as the release of the depth of goodness. Girard’s thesis is of course very strongly expressed on the question of the obstacles that face the release of goodness— namely, that the very identity rivalry that opens the cycle of violence, starts the lynching, launches the process of reconciliation at the cost of the sacrificial victim, is to be completed in the divinization of the victim and the exculpation of the attackers.