By Ricœur, Paul; Venema, Henry Isaac; Ricœur, Paul; Treanor, Brian
Paul Ricoeur's whole philosophical undertaking narrates a fondness for the possibleexpressed within the wish that during spite of dying, closure, and sedimentation, existence is opened via superabundance, by means of how the realm offers us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human means, which supplies onto the groundless flooring of individual, specifically, God. therefore the tale of the able guy, starting with unique goodness held captive via a servile will and finishing with the potential for liberation and regeneration of the center, underpins his ardour for the greater than attainable. The essays during this quantity hint the fluid flow among phenomenological and spiritual descriptions of the able self that emerges throughout Ricoeur's oeuvre and identify issues of connection for destiny advancements that will draw idea from this physique of notion
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I acknowledge that this is not obvious, nor easy to make understood. On one side, indeed, it is necessary to give to the Girardian design an application that is already religious in nature and not an unspecified scandal. But it is also necessary to give to the Kantian design in Religion within the Limits of Reason Alone an addition that allows it to identify the creative source of the process of the release of goodness. This cannot be done while remaining within the limits of reason alone, but only by crossing the boundaries assigned to pure and practical reason, along the lines opened by the post-Kantians 34 Religious Belief: The Difficult Path of the Religious .................
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.
I want to say now why Girard’s idea does not satisfy me fully, or rather why it is not enough for me. 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.
A passion for the possible : thinking with Paul Ricoeur by Ricœur, Paul; Venema, Henry Isaac; Ricœur, Paul; Treanor, Brian