By Ricœur, Paul; Venema, Henry Isaac; Ricœur, Paul; Treanor, Brian
Paul Ricoeur's whole philosophical undertaking narrates a keenness for the possibleexpressed within the desire that during spite of dying, closure, and sedimentation, existence is opened through superabundance, by way of how the area provides us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human means, which supplies onto the groundless flooring 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 for liberation and regeneration of the guts, underpins his ardour for the greater than attainable. The essays during this quantity hint the fluid circulate among phenomenological and non secular descriptions of the able self that emerges throughout Ricoeur's oeuvre and determine issues of connection for destiny advancements that may draw notion from this physique of notion
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Additional resources for A passion for the possible : thinking with Paul Ricoeur
26 Asserting Personal Capacities and Pleading for Mutual Recognition ................. ’’ I propose, under the aegis of this heading, to transform certain objections and accusations addressed to believers into intimate difficulties for their belief itself. It is in particular the threats of intolerance and violence contained in religious belief that I want to confront, by calling upon the resources of self-criticism that the intelligence inherent in such belief is able to mobilize. Capable Man, Recipient of the Religious To begin, I would like to answer the question that I take to be a precondition to the entire discussion.
Here, ‘‘to believe in . ’’ means more than ‘‘to believe that . ’’ This gap, between believing in and believing that, is where Kant’s vigorous polemic against the dogmatists finds its place. But this polemic need not conceal Kant’s positive apprehension of the core phenomenon of belief, beyond the interminable quarrels of the theologians over salvation by grace or by works, the external or intimate nature of grace, and so forth. One the third level, that of the community, religious practice rests on a natural gathering that is essentially nonpolitical, which can be characterized in broad terms as mutual aid given one to the other, the listeners and interpreters of the foundational message contained in the symbol and the belief in the regenerative power of this symbol.
Of course it is such a being of power and impotence— such a capable man—who is the recipient of the religious message. I propose to introduce the religious problematic as did Kant in Religion within the Limits of Reason Alone, starting from a meditation on evil. We will see in a moment that this is but one entry point into what one could call the negative facet of the religious phenomenon. But this approach has the advantage of making the religious appear at the heart of the problematic of the capable man.