Studies in the Thought of Paul Ricoeur – serie

Poetics, Praxis and Critique: Paul Ricoeur in the Age of Hermeneutical Reason addresses contemporary problems of justice, the recognition of disabled persons, the role of imagination in political judgment, the need for religious hospitality and carnal hermeneutics. The essays in this volume are a testament to the power of hermeneutical reason. Following Paul Ricoeur’s style of philosophizing, they explore innovative solutions to pressing issues of our time. Individually, these essays advance new perspectives on the anthropological presuppositions behind the requirement of justice, the role played by convictions and beliefs in pluralistic contexts, and the place of a post-critical religious faith. Together, they demonstrate the value of a hermeneutical mode of reasoning in an age in which conflicts, tensions and violence abound. Their thoughtful engagement with current challenges attests to this volume’s conviction that we, with others, have the ability to intervene in the course of the world to the benefit of all.

In the vast collection of his writings, the French philosopher Paul Ricoeur only sporadically raised the issue of interreligious dialogue. In this book, comparative theologian Marianne Moyaert argues that Ricoeur’s hermeneutical philosophy offers valuable signposts for a better understanding of the complexities related to interreligious dialogue. By revisiting the key insights of Ricoeur’s wider oeuvre from the perspective of interfaith dialogue, Moyaert elaborates a Ricoeurian interreligious hermeneutic. In Response to the Religious Other provides a coherent interreligious reading of Ricoeur’s philosophy of religion, his hermeneutical anthropology, his ethical hermeneutics. Moyaert shows that Ricoeur makes an exceptionally rewarding conversation partner for anyone wishing to explore the complex issues associated with interreligious dialogue. This book is essential for studies of hermeneutics, ethics, religious philosophy, global cooperation and hospitality, comparative theology, and religious identity.

This book discusses the political philosophy of Paul Ricoeur. More precisely, it offers a sustained engagement with Ricoeur’s political thought in a way that demonstrates both the significance of the political in his own thinking throughout his career, and how Ricoeur’s understanding of the political offers something valuable to current discussions in political philosophy. A second goal is to begin to fill a gap in Ricoeur studies and situate his work on political ethics more fully in contemporary discussions about political thought. In this way, Ricoeur can be seen as a figure pertinent to recent trends in political philosophy that make political thinking more realistic to the conditions for political life. The various essays in the book move along intersecting but different trajectories. First, as some of these essays attest, the concept of the political is a pervasive theme that runs throughout Ricoeur’s corpus. In this way a theme throughout the book examines this notion of the political, as well as how it relates to his more well-known work in other areas. Second, and related, the historical understanding of perennial issues in political philosophy are most often updated by those standing in the lineage of those who have come before. As such, Ricoeur’s hermeneutical orientation has moved him to engage contemporaries who attempt to “think forward” in various ways this tradition for current situations. Unlike most who engage in political thought, Ricoeur goes where others dare not, namely, to those who appear to be opponents but, as he shows, offer perspectives worth more consideration in the name of the best of political thinking. In this light, Ricoeur’s hermeneutical orientation is again a unique framework for understanding the nature of political engagement, an orientation in what follows that highlights the ways that Ricoeur and a Ricoeurian perspective cross philosophical orientations to develop a unique understanding of political thought that is different.

The apocalyptic discourse of Mark 13 predicts that cataclysmic events will occur within the generation of Jesus’ contemporaries, but readers today know these events have not taken place. Paul Ricoeur’s hermeneutics enables a reader to understand this text as a presentation of truth rather than as a failed prediction. Ricoeur argues that the meaning of a text is not defined by the author’s intention nor by the reader’s reception, but by the text itself. Therefore, although Mark 13 was originally understood literally, today’s reader is able to read it as metaphor, and to discern latent meaning that is present in the text. As Ricoeur explains, metaphor associates previously unrelated concepts and creates new, multiple meanings. In doing, metaphor is able to present truth, not as a verifiable presentation of the world, but as a novel manifestation of the world. Mark 13 functions as metaphor because of a double dissonance: first between the configured world of the text and the lived world of the reader, and second between claim that Jesus is able to predict when the events will take place (v. 30) and the assertion that he is not able to do so (v. 32). One option for the metaphorical meaning that Mark 13 offers for today’s reader is the perception of the presence of forces that challenge and subvert powers which appear to be dominant, and which deceive, destroy, and persecute.This book will appeal to two sets of readers. First, scholars who study New Testament apocalyptic texts and the eschatological expectations of the early church will appreciate a new approach to a challenging subject matter. Second, Ricoeur scholars who focus upon the religious aspects of his work will enjoy the employment of his interpretive approach on a Biblical genre that has heretofore receive only cursory attention.

This book is about the so called “4S” challenge – how does or can or should someone say something to someone about something? This challenge is getting more intense day by day in our contemporary globalized world, increasingly connected by science and technology through telecommunication and all sorts of social media, where people are acutely aware of the diverse views on culture, politics, economics, religion, ethics, education, physical health and mental wellbeing, which are very often in conflicts with each other. This book arises from the reading of the dialogue between two internationally renowned and respected French scholars, Jean-Pierre Changeux and Paul Ricoeur, What Makes Us Think? A Neuroscientist and a Philosopher Argue about Ethics, Human Nature, and the Brain, which explores where science and philosophy meet, and whether there is a place for religion in the 21st century. This book develops on the ideas Ricoeur raised in the dialogue about the need for “digging deeper” and a “third discourse” as a way forward to improve dialogues between competing worldviews and ideologies. It attempts to formulate a “third discourse” (as distinct from ordinary language as “first discourse” and various scientific or professional/specialist languages as “second discourse”) to address the burning issue of fragmentation of the person through overcoming the alienations between established discourses of philosophy, science and theology, without doing injustice to the unique and indispensable contributions of each of these discourses. It argues that such a “third discourse” has to go beyond dualism and reductionism. To achieve that, this new way of talking about the lived experience of the person is going to take the form of a non-reductive correlative multilayered discourse that has the capacity to, as expressed in the language of the hermeneutics of Ricoeur, “explain more in order to understand better.”

This book for the first time brings together considerations upon the feminine in relation to Paul Ricœur’s thinking. The collection of renowned scholars who have published extensively on Ricoeur and promising younger scholars together shows the rich potential of his thought for feminist theory, without failing to critically scrutinize it and to show its limitations with respect to thinking gender differences. In the first part, “Ricœur, Women, and Gender,” Ricœur’s work is taken as the starting point for the reflection upon the position of women and the feminine, and for rethinking the notion of universalism. In the second part, “Ricœur in Dialogue,”his work is related to feminist thinkers such as Simone de Beauvoir, Judith Butler, and Nancy Fraser and to the work of artist Kara Walker. These dialogues aim at thinking through socially relevant notions such as discourse, recognition, and justice. In the third part, “Ricœur and Feminist Theology,” Ricœurian notions and ideas are the starting point for new perspectives upon feminist theology. The insights developed in this book will be of particular value to students and scholars of Ricœur, feminist theory, and the limits of hermeneutics and phenomenology.

The past fifty years has seen the emergence of an energetic dialogue between religion and the natural sciences that has contributed to a growing desire for interdisciplinarity among many constructive theologians. However, some have also resisted this trend, in part because it seems that the price one must pay for such engagement is much too high. Interdisciplinary work appears overly abstract and methodologically restrictive, with little room for systematic theologians self-consciously operating within a particular historical tradition. In Interdisciplinary Interpretation: Paul Ricoeur and the Hermeneutics of Theology and Science,Kenneth A. Reynhout seeks to address this concern by constructing an alternative understanding of interdisciplinary theology based on the hermeneutical thought of Paul Ricoeur, generally recognized as one of the most interdisciplinary philosophers of the twentieth century. Appealing to Ricoeur’s view of interpretation as the dialectical process of understanding through explanation, Reynhout argues that theology’s engagement with the natural sciences is fundamentally hermeneutical in character. As such, interdisciplinary theologians can faithfully borrow meaning from the sciences through a process of “interdisciplinary interpretation,” a process that can honestly attend to the legitimate challenges posed by the natural sciences without automatically requiring the evacuation of theological norms and convictions. Reynhout’s creative appropriation of Ricoeur’s hermeneutics succeeds in providing a novel interdisciplinary vision, not only for theology but also for interdisciplinary work in general.

Paul Ricœur’s Moral Anthropology is a guide for readers who are interested in Paul Ricœur’s thoughts on morals in general, bringing together the different aspects of what Geoffrey Dierckxsens understands as Ricœur’s moral anthropology. This anthropology addresses the question what it means to be human, capable of participating in moral life. Dierckxsens argues that Ricœur shows that this participation implies being a self, living a singular lived existence with others and being responsible in institutions of justice. Through experiencing life one comes to learn taking moral decisions and the reasons for moral life. The wager of Ricœur’s hermeneutical approach to moral anthropology is—so Dierckxsens argues—to understand moral life on the basis of the interpretation of lived existence, rather than on the basis of cultural or natural patterns only, like many contemporary moral theories in analytical philosophy. Ricœur’s moral anthropology is thus particularly timely in that it offers a critical argument against contemporary moral relativism and reductionism. By bringing together Ricœur’s moral anthropology, and recent moral theories this book offers a novel perspective on Ricœur’s already well-established moral theory. Dierckxsens moreover offers a critical perspective by arguing that we should revisit certain moral concepts in Ricœur’s moral anthropology and in contemporary moral theories in analytical philosophy. He evaluates certain concepts in Ricœur’s work, such as the concept of universal moral norms and how it stands against cultural differences in morals. He moreover interrogates certain ideas of contemporary analytical philosophy, such as the idea of cultural moral relativism and whether we can find a common morality across the cultural differences. By placing Ricœur’s ideas on moral life within the context of the contemporary scene of moral theory, this book contributes well to Studies in the Thought of Paul Ricœur.

Moral and political convictions never stand alone. They are always connected to an underlying view of mankind. Liberalism, which currently predominates, is connected to a focus on the free individual. Marxism thinks of man in terms of class struggle, determined by economic relationships. Halfway the twentieth century a powerful alternative came about, by the name of “personalism”. This term stood for a social and political thought based on the concept of the human person. This concept stresses that a human being only becomes human in relationship with others and in a commitment to values that go beyond one’s individual interests. Although personalism has an important influence in western society, in philosophical circles it is often regarded as dead and gone. This tension brings Paul Ricoeur to the fore as an interesting interlocutor, because he was considered a representative of personalism in his younger years, while he later on also supported fatal criticisms of original personalism. This book investigates to what extent the thought of Ricoeur bears a continuing stamp of personalism that allows him to instigate a personalist perspective within contemporary political philosophy. The final result lies on three fronts. First, there is more clarity in the status of personalism in contemporary philosophy, as Ricoeur’s hermeneutical phenomenology shows that there are still viable means to elaborate the core ideas of personalism. Second, a personalist kind of republicanism is shown to provide a valuable input in the contemporary philosophical debate on citizenship. Finally, the most tangible result is a deeper understanding of the oeuvre of Ricoeur, in the sense that this book shows that personalism is an important and above all underestimated perspective to understand his entire work.

Narrative medicine, an interdisciplinary field that brings together the studies of literature and medicine, offers both a way of understanding patient identity and a method for developing a clinician’s responsiveness to patients. While recognizing the value of narrative medicine in clinical encounters, including the ethical aspects of patient discourse, Tara Flanagan examines the limits of narrative practices for patients with cognitive and verbal deficits. In Narrative Medicine in Hospice Care: Identity, Practice, and Ethics through the Lens of Paul Ricoeur, Flanagan contends that the models of selfhood and care found in the work of Ricoeur can offer a framework for clinicians and caregivers regardless of the verbal and cognitive capabilities of a patient at the end of life. In particular, Ricoeur’s concept of patient identity connects with the narrative method of life review in hospice and offers an opportunity to address the religious and spiritual dimensions of the patient experience.

Imagination and Postmodernity addresses the role of the imagination in philosophy today. By focusing on philosophy at the boundary of reason with constant reference to Kant’s view of the boundary-limit, it is possible to advance a viable alternative to deconstructing the imagination. Patrick L. Bourgeois puts forth the claim that by refocusing the imagination in the postmodern conversation, a far-reaching contemporary position can be reached that reestablishes the position of the humanities as central against the anti-humanism of deconstruction. This work addresses some of the challenges and problems that emerge in conflicting positions within contemporary philosophy, including a concentration on the role of the imagination in the work of Paul Ricoeur in contrast and in opposition to its role in such postmodern thinkers as Derrida and Lyotard. This treatment requires going back to the role of the imagination in the period of Kant and his immediate followers in order to clarify the various ways of seeing the imagination then and now, for the role today is anticipated in the nineteenth century. Finally, this work, as a creative appropriation of the position of Paul Ricoeur, presents a role for the imagination today that is more encompassing than most thinkers allow for.

This edited work is spurred by the 30-year anniversary of the groundbreaking work by Paul Ricoeur, Lectures on Ideology and Utopia (1986)—and the 40-year anniversary of the original lectures (1975). Ricoeur took these concepts that continue to be enormously important in social and political analysis and connected them in a uniquely intricate dance. The ensuing interplay of these concepts provides a framework for a more deft and subtle evaluation than is common. Little has been done to engage Ricoeur’s skill in interpreting ideology and utopia or their creative tension, perhaps due to his significant contributions in other areas. When one combines Ricoeur’s intricate analyses of ideology and utopia, however, with his contributions in other areas of philosophy such as hermeneutics, anthropology, embodiment, and philosophy of religion, one has fertile grounds for reflection in many directions. The essays in this book draw on these resources not only to engage the strengths and weaknesses of Ricoeur’s original work, but they also expand his understanding in creative new directions such as the social imaginary, embodiment, gender theory, immigration, and extremist political rhetoric. The text will bring to the fore how this aspect of Ricoeur’s work has significance for the wider twenty-first century political landscape. Just as his original work, this book provides much-needed resources for critique of each term, along with their relationship to one another, while recognizing the positive dimension of their function.

Paul Ricoeur’s first book, Freedom and Nature, introduces many themes that resurface in various ways throughout his later work, but its significance has been mostly overlooked in the field of Ricoeur studies. Gathering together an international group of scholars, A Companion to Freedom and Nature is the first book-length study to focus exclusively on Freedom and Nature. It helps readers to understand this complex work by providing careful textual analysis of specific arguments in the book and by situating them in relation to Ricoeur’s early influences, including Merleau-Ponty, Nabert, and Ravaisson. But most importantly, this book demonstrates that Freedom and Nature remains a compelling and vital resource for readers today, precisely because it resonates with recent developments in the areas of embodied cognition, philosophical psychology, and philosophy of the will. Freedom and Nature is fundamentally a book about embodiment, and it situates the human body at the crossroads of activity and passivity, motivation and causation, the voluntary and the involuntary. This conception of the body informs Ricoeur’s unique treatment of topics such as effort, habit, and attention that are of much interest to scholars today. Together the chapters of this book provide a renewed appreciation of this important and innovative work.

Religion was a constant theme throughout Paul Ricoeur’s long career, and yet he never wrote a full-length treatment of the topic. In this important new book, Brian Gregor draws on the full scope of Ricoeur’s writings to lay out the essential features of his philosophical interpretation of religion, from his earliest to his last work.Ricoeur’s central claim is that religion aims at the regeneration of human capability—in his words, “the rebirth of the capable self.” This book provides a rich thematic account of Ricoeur’s hermeneutics of religion, showing how the theme of capability informs his changing interpretations of religion, from his early work on French reflexive philosophy and the philosophy of the will to his late work on forgiveness, mourning, and living up to death. Gregor exhibits Ricoeur’s original contribution to philosophical reflection on such themes as evil, suffering, and violence, as well as imagination, embodiment, and spiritual exercise. He also presents a critical reconsideration of Ricoeur’s separation of philosophy from theology, and his philosophical interpretation of Christian theological ideas of revelation, divine transcendence and personhood, atonement, and eschatology.Additionally, Gregor provides an expansive look at Ricoeur’s interlocutors, including Marcel, Jaspers, Kant, Hegel, Levinas, and Girard. Theologically-inclined readers will be particularly interested in the book’s treatment of Karl Barth and the Protestant theology of the Word, which was a vital influence on Ricoeur.The result is a study of Ricoeur that is both sympathetic and critical, provocative and original, inviting the reader into a deeper engagement with Ricoeur’s philosophical interpretation of religion.

Religion was a constant theme throughout Paul Ricoeur’s long career, and yet he never wrote a full-length treatment of the topic. In this important new book, Brian Gregor draws on the full scope of Ricoeur’s writings to lay out the essential features of his philosophical interpretation of religion, from his earliest to his last work.Ricoeur’s central claim is that religion aims at the regeneration of human capability—in his words, “the rebirth of the capable self.” This book provides a rich thematic account of Ricoeur’s hermeneutics of religion, showing how the theme of capability informs his changing interpretations of religion, from his early work on French reflexive philosophy and the philosophy of the will to his late work on forgiveness, mourning, and living up to death. Gregor exhibits Ricoeur’s original contribution to philosophical reflection on such themes as evil, suffering, and violence, as well as imagination, embodiment, and spiritual exercise. He also presents a critical reconsideration of Ricoeur’s separation of philosophy from theology, and his philosophical interpretation of Christian theological ideas of revelation, divine transcendence and personhood, atonement, and eschatology.Additionally, Gregor provides an expansive look at Ricoeur’s interlocutors, including Marcel, Jaspers, Kant, Hegel, Levinas, and Girard. Theologically-inclined readers will be particularly interested in the book’s treatment of Karl Barth and the Protestant theology of the Word, which was a vital influence on Ricoeur.The result is a study of Ricoeur that is both sympathetic and critical, provocative and original, inviting the reader into a deeper engagement with Ricoeur’s philosophical interpretation of religion.

Fallible Man is the second book in Paul Ricoeur’s early trilogy on the will and the most accessible of his early writings. While the descriptive approach of Freedom and Nature set aside all normative questions, Fallible Man removes those brackets to examine the bad will, asking what makes evil a possibility. Combining rigor and originality, Ricoeur locates the possibility of evil in a self that is fundamentally in conflict with itself. Edited by Scott Davidson, A Companion to Ricoeur's Fallible Man clarifies and contextualizes the central arguments developed in Ricoeur’s philosophy of the will, providing insight into his formative influences and themes. The collection gathers an international group of scholars who specialize in Ricoeur’s thought to shed light on an impressive range of themes from Fallible Man that resonate with contemporary debates in philosophy and religion.

Fallible Man is the second book in Paul Ricoeur’s early trilogy on the will and the most accessible of his early writings. While the descriptive approach of Freedom and Nature set aside all normative questions, Fallible Man removes those brackets to examine the bad will, asking what makes evil a possibility. Combining rigor and originality, Ricoeur locates the possibility of evil in a self that is fundamentally in conflict with itself. Edited by Scott Davidson, A Companion to Ricoeur's Fallible Man clarifies and contextualizes the central arguments developed in Ricoeur’s philosophy of the will, providing insight into his formative influences and themes. The collection gathers an international group of scholars who specialize in Ricoeur’s thought to shed light on an impressive range of themes from Fallible Man that resonate with contemporary debates in philosophy and religion.

The Symbolism of Evil is the final book in Ricoeur’s early trilogy on the will. While Freedom and Nature sets aside normative questions altogether and Fallible Man examines the question of what makes the bad will possible, here Ricoeur takes up the question of evil in its actuality. What is the nature of the will that has succumbed to evil? The question of evil resists reflection and remains inscrutable, leading Ricoeur to proceed indirectly through a study of the abundant resources contained in symbols and myths. Symbols, as Ricoeur famously says, “give rise to thought” and thereby open up a field of meanings which help to inform a philosophical reflection on evil. This hermeneutics of symbols signals an important shift in Ricoeur’s philosophical trajectory, which increasingly turns to language and the various forms of discourse which harbor multiple meanings. The contributors to this volume, edited by Scott Davidson, highlight a wide range of important themes in Ricoeur’s treatment of the symbolics of evil that resonate with current topics in contemporary philosophy and religion.

The Symbolism of Evil is the final book in Ricoeur’s early trilogy on the will. While Freedom and Nature sets aside normative questions altogether and Fallible Man examines the question of what makes the bad will possible, here Ricoeur takes up the question of evil in its actuality. What is the nature of the will that has succumbed to evil? The question of evil resists reflection and remains inscrutable, leading Ricoeur to proceed indirectly through a study of the abundant resources contained in symbols and myths. Symbols, as Ricoeur famously says, “give rise to thought” and thereby open up a field of meanings which help to inform a philosophical reflection on evil. This hermeneutics of symbols signals an important shift in Ricoeur’s philosophical trajectory, which increasingly turns to language and the various forms of discourse which harbor multiple meanings. The contributors to this volume, edited by Scott Davidson, highlight a wide range of important themes in Ricoeur’s treatment of the symbolics of evil that resonate with current topics in contemporary philosophy and religion.

In Paul Ricoeur's Renewal of Philosophical Anthropology: Vulnerability, Capability, Justice, Marc de Leeuw argues that Ricoeur’s philosophical project integrates the anthropological tradition while renewing its importance as a hermeneutic anthropology of human capability. Ricoeur posits that our cogito is neither its own absolute master, nor fully transparent to itself, inflicting a “wound” (brisé) and fracturing the center of Cartesian self-certainty. But the Nietzschean disillusionment that ensues does not simply amount to a victorious anti-cogito; it opens another path towards self-understanding. In place of the direct route of intuition is found a more complex way forward, one guided by interpretation. The task of philosophical anthropology is to understand the human through its interpretative, critical, and imaginative ability as well as its capacity to act towards, with, and for others; the interpretation of the world in front of us, the interpretation of “who we are,” and the interpretation of what it means to be among others (as "other selves") coalesces in an anthropology that binds the question of the self to a moral, ethical, and political project, one aiming to reflect our existence-in-common. For Ricoeur, the basic question of our subjective and normative “standing” demands a fundamental response—a response toward our own otherness and to responsibilities triggered by the appeal of Others. In both cases, our vulnerability is inescapable: we can never have an absolute self-knowledge nor an absolute knowledge of Others. Ricoeur turns this fundamental aporia into an affirmative philosophical anthropology of human action, attestation, and justice.

Refiguring the Sacred: Conversations with Paul Ricoeur offers perspectives on the twenty-one papers collected by Mark I. Wallace in Paul Ricoeur’s Figuring the Sacred, translated by David Pellauer; this new collection by Joseph A. Edelheit, James Moore, and Mark I. Wallace gives Ricoeur scholars an opportunity to reflect and engage on critical issues of Ricoeur’s religious ideas. Contributions by several significant Ricoeur scholars prompt questions and invite new conversations more than 15 years after Ricoeur’s death. His life-long engagement with texts illuminates his embrace of the Sacred; his significant thinking and writings on Religious imagination, Theology, the Bible, Hope, and Praxis are all ideas that beg more reading, reflection, and refiguring of our understanding of Ricoeur. Wallace brings two additional essays that could not be included in his original collection and reflects on why they are essential to our understanding of Ricoeur and the Sacred. Refiguring the Sacred also provides a model of the interfaith and multidisciplinary dialogue that were foundational to Paul Ricoeur’s scholarship.

Paul Ricoeur and Environmental Philosophy expands the scope of Ricoeur's philosophy, especially his hermeneutics, to issues of environmental philosophy and our contemporary environmental crisis. David Utsler argues that, although Ricoeur himself was not an environmental philosopher, his work provides frameworks to reconsider our way of being-in-the-world as it pertains to our relationship with the environment. The unprecendented environmental crisis can be thought of as the result of interpretations—bad ones—and the crisis we now face requires the task of new and creative interpretation. This book discusses the ways in which Ricoeur's hermeneutics has the potential to restructure the discourse and dialogue surrounding environmental issues, and to creatively mediate the many conflicting interpretations that call for resolution. Utsler does not claim this text to be a comprehensive application of Ricoeur's work to environmental philosophy, as he believes there is still a great deal more of Ricoeur's philosophy from which to draw to enrich the growing field of environmental hermeneutics.

From the outset, Paul Ricœur’s work gives centrality to man's bodily and sensitive nature—his primordial affectivity and fragility—as sources of free action. From Vulnerability to Promise: Perspectives on Ricœur from Women Philosophers explores this dimension and its ethical, political, and conceptual implications, focusing on the embodied dimension of existence, its vulnerability, and its possibilities of attestation and recognition. Edited by Sophie-Jan Arrien and Beatriz Contreras, this book examines the relationships—passivity and activity, mind and body, singularity and sociality, finitude and transcendence—that lie at the heart of Ricœur’s philosophical anthropology, revealing its ontological richness and ethical significance. Within this dimension, the ten contributors approach personal human identity in Ricœur’s work from multiple perspectives: the narrative dimension of understanding; birth and privacy; freedom and recognition; love and consent; justice and respect in the face of abuse; the vulnerability of our natural environment; our inescapable finitude. These viewpoints are informed by both their vision as women philosophers, empowering their embodied condition in a reflexive way, and the urgency of reflecting on the human condition in order to find continuity between its passionate, affective, and finite forces.

The topic of revelation is fundamental to any account of religious experience, playing a special role in the Judeo-Christian tradition where the texts of Scripture are regarded as revealed. Yet, any reflection on the revealed status of a given message or text requires interpretation. Paul Ricœur, one of the most important hermeneutic philosophers of the twentieth century, provides crucial insights on how such interpretation might proceed and what it might mean for texts to be revealed. Edited by Christina M. Gschwandtner, Paul Ricoeur, Philosophical Hermeneutics, and the Question of Revelation brings together major scholars of Ricœur’s work on the topic of revelation, showing both the role it already plays in his work and how his thinking might be taken further. Several contributors trace the development of his thought in regard to the concept of revelation. Others discuss the revelatory dimensions of Ricœur’s hermeneutics of the self, especially for such issues as identity, trauma, and forgiveness. Several contributions also place his work in conversation with that of other seminal thinkers on the topic of revelation, such as Karl Barth and Paul Tillich.

Drawing on Paul Ricoeur's narrative theory and ethics, Fernando Nascimento argues for a new approach to integrating ethics into digital technology development, use, and regulation. This book introduces the concept of "digital poetics" to address the unprecedented ethical challenges posed by ubiquitous, intimate, and plastic digital technologies. Nascimento proposes narrative deliberation as a framework for ethical decision-making, contextualizing moral principles, encouraging public debate, intertwining technique with ethics, and employing narrative imagination to overcome practical dilemmas. By examining three spheres of deliberation—developers, users, and institutions—Digital Poetics offers a multidimensional analysis of ethical considerations in the digital realm. This book presents digital poetics as both a utopian ideal and an ethical imperative which can respond to the rapid pace of technological change and the complexity of implementing ethical frameworks in digital contexts

Drawing on Paul Ricoeur's narrative theory and ethics, Fernando Nascimento argues for a new approach to integrating ethics into digital technology development, use, and regulation. This book introduces the concept of "e;digital poetics"e; to address the unprecedented ethical challenges posed by ubiquitous, intimate, and plastic digital technologies. Nascimento proposes narrative deliberation as a framework for ethical decision-making, contextualizing moral principles, encouraging public debate, intertwining technique with ethics, and employing narrative imagination to overcome practical dilemmas. By examining three spheres of deliberation-developers, users, and institutions-Digital Poetics offers a multidimensional analysis of ethical considerations in the digital realm. This book presents digital poetics as both a utopian ideal and an ethical imperative which can respond to the rapid pace of technological change and the complexity of implementing ethical frameworks in digital contexts

Using the themes of responsibility and hope, this introduction to the thought of Paul Ricoeur addresses both the beginner and the specialist.By focusing on the early essays and early mature works—including the Philosophy of the Will volumes: Freedom and Nature, Fallible Man, and The Symbolism of Evil—Leovino Garcia shows that Ricoeur’s entire orientation is primarily ethical in that it awakens in us the power to exist creatively. Ricoeur brings the Joy of the Yes to the sadness of the finite, the passion for the possible to the resignation to necessity, and the vehemence of the primary affirmation to the radical negation.

Using the themes of responsibility and hope, this introduction to the thought of Paul Ricoeur addresses both the beginner and the specialist.By focusing on the early essays and early mature works-including the Philosophy of the Will volumes: Freedom and Nature, Fallible Man, and The Symbolism of Evil-Leovino Garcia shows that Ricoeur''s entire orientation is primarily ethical in that it awakens in us the power to exist creatively. Ricoeur brings the Joy of the Yes to the sadness of the finite, the passion for the possible to the resignation to necessity, and the vehemence of the primary affirmation to the radical negation.

Through a reading of Paul Ricoeur’s hermeneutics, this book explores how Judeo-Christian holiness emerges in both being and doing in the lives of human persons in a postmodern world. Both the Old and New Testament testify that God requires holiness, yet the topic remains elusive in both understanding and actuality. Ricoeur offers a solution to this dilemma; he believed that experiences of evil and the sacred cannot be communicated directly, but only through symbols and myth. In the same way that Ricoeur interpreted the human experience of evil in relation to the Fall story in Genesis, this book interprets holiness through the symbolism communicated in the Genesis Creation narrative. When interpreted through Ricoeur’s hermeneutics, the symbols of holiness in this story offer tools to understand how to be holy and live a holy life. What results is holiness as holy being, holy doing, and holy being-in-the-world in front of the biblical texts. Holiness emerges “like God,” a holy identity, ethic, and lifestyle in human beings that reflects the trifold holiness of the Triune God.