John L. Meech
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195306941
- eISBN:
- 9780199785018
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195306945.001.0001
- Subject:
- Religion, Theology
The self has become a problem in postmodern thought, and this problem poses a sharp challenge for dialogue between Christians and others who tell different stories of self and community. A healthy ...
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The self has become a problem in postmodern thought, and this problem poses a sharp challenge for dialogue between Christians and others who tell different stories of self and community. A healthy suspicion of the self’s transcendence lets the self approach the other in humility, but what can create the community where the self and other can embrace? Paul was humbled before Christ, yet to embrace the crucified Christ in one community he had to retell his community’s story. Can the Church today repeat Paul’s costly embrace? Paul in Israel’s Story addresses the problem of the self in community in a theological hermeneutics that brings together recent biblical scholarship and constructive theology. Proponents and critics of the new perspective on Paul join philosophers in an ongoing conversation about selfhood. Paul’s story extends Paul Ricoeur’s “hermeneutics of the self” into stories of communities; hermeneutics deepens our sense of Paul’s “I have been crucified with Christ” and “Christ lives in me”. Linking hermeneutics with Paul’s story is a critical engagement with Rudolf Bultmann. Avoiding the stark either/or that can characterize critiques of Bultmann, the book reconceives demythologizing as an ongoing conversation about how to embrace the other from out of the past in one community. It concludes by situating the communal self in a contextual framework built on Jürgen Moltmann’s “community in Christ” and Robert Jenson’s pneumatology. This framework carries communal selfhood into interreligious and ecumenical dialogue, ecclesiology, and pneumatology. Just as retelling Israel’s story challenged Paul’s self-understanding, Paul in Israel’s Story challenges us to risk our reliable understandings of self and community to embrace Christ crucified and the other in Christ.Less
The self has become a problem in postmodern thought, and this problem poses a sharp challenge for dialogue between Christians and others who tell different stories of self and community. A healthy suspicion of the self’s transcendence lets the self approach the other in humility, but what can create the community where the self and other can embrace? Paul was humbled before Christ, yet to embrace the crucified Christ in one community he had to retell his community’s story. Can the Church today repeat Paul’s costly embrace? Paul in Israel’s Story addresses the problem of the self in community in a theological hermeneutics that brings together recent biblical scholarship and constructive theology. Proponents and critics of the new perspective on Paul join philosophers in an ongoing conversation about selfhood. Paul’s story extends Paul Ricoeur’s “hermeneutics of the self” into stories of communities; hermeneutics deepens our sense of Paul’s “I have been crucified with Christ” and “Christ lives in me”. Linking hermeneutics with Paul’s story is a critical engagement with Rudolf Bultmann. Avoiding the stark either/or that can characterize critiques of Bultmann, the book reconceives demythologizing as an ongoing conversation about how to embrace the other from out of the past in one community. It concludes by situating the communal self in a contextual framework built on Jürgen Moltmann’s “community in Christ” and Robert Jenson’s pneumatology. This framework carries communal selfhood into interreligious and ecumenical dialogue, ecclesiology, and pneumatology. Just as retelling Israel’s story challenged Paul’s self-understanding, Paul in Israel’s Story challenges us to risk our reliable understandings of self and community to embrace Christ crucified and the other in Christ.
Robert J. Brancatelli
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195178067
- eISBN:
- 9780199784905
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195178068.003.0016
- Subject:
- Religion, History of Christianity
This chapter examines the Roman Catechism. First, it reviews the historical development of the catechism and critique portions of its text according to Ricoeur's understanding of ideology and ...
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This chapter examines the Roman Catechism. First, it reviews the historical development of the catechism and critique portions of its text according to Ricoeur's understanding of ideology and distanciation. Second, it shows how the catechism conveys an ideology in which the Church's primary role is to defend itself against threats to its survival and internal structure. Finally, it suggests possibilities for appropriating or reimagining the catechism's defensive posture of Tridentinism in the context of the contemporary Church.Less
This chapter examines the Roman Catechism. First, it reviews the historical development of the catechism and critique portions of its text according to Ricoeur's understanding of ideology and distanciation. Second, it shows how the catechism conveys an ideology in which the Church's primary role is to defend itself against threats to its survival and internal structure. Finally, it suggests possibilities for appropriating or reimagining the catechism's defensive posture of Tridentinism in the context of the contemporary Church.
Taigen Dan Leighton
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195320930
- eISBN:
- 9780199785360
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195320930.003.0002
- Subject:
- Religion, Buddhism
This chapter presents a range of hermeneutical and methodological considerations related to Dōgen and the Lotus Sutra, discussing approaches particularly relevant to Dōgen: skillful means; Tathāgata ...
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This chapter presents a range of hermeneutical and methodological considerations related to Dōgen and the Lotus Sutra, discussing approaches particularly relevant to Dōgen: skillful means; Tathāgata garbha, or Buddha womb teaching; and practice as enactment of realization. This is followed by considerations from Paul Ricoeur's Western hermeneutical perspectives on use of metaphor and wordplay as contexts for appreciating Dōgen's creative use of language, and Ricoeur's writings about proclamation that are illuminating of Dōgen's discourse style, which to a great extent explicitly draws from the Lotus Sutra. New interest in the strong role of imagery and imagination in Buddhism is also discussed, which is important for both Mahayana sutras and for Dōgen.Less
This chapter presents a range of hermeneutical and methodological considerations related to Dōgen and the Lotus Sutra, discussing approaches particularly relevant to Dōgen: skillful means; Tathāgata garbha, or Buddha womb teaching; and practice as enactment of realization. This is followed by considerations from Paul Ricoeur's Western hermeneutical perspectives on use of metaphor and wordplay as contexts for appreciating Dōgen's creative use of language, and Ricoeur's writings about proclamation that are illuminating of Dōgen's discourse style, which to a great extent explicitly draws from the Lotus Sutra. New interest in the strong role of imagery and imagination in Buddhism is also discussed, which is important for both Mahayana sutras and for Dōgen.
John L. Meech
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195306941
- eISBN:
- 9780199785018
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195306945.003.0001
- Subject:
- Religion, Theology
After his encounter with the risen Christ, St. Paul had to retell Israel’s story, and in so doing, his own understanding of self and community underwent a profound shift. Is it possible that the ...
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After his encounter with the risen Christ, St. Paul had to retell Israel’s story, and in so doing, his own understanding of self and community underwent a profound shift. Is it possible that the strong tie between Paul’s understanding of self, community, and the community’s story is something we should bracket or, as Rudolf Bultmann says, demythologize? Rather, this book asserts that two conversations in philosophy and theology can mutually contribute to our present understanding of the self in community: Paul Ricoeur’s hermeneutics of the self, and the new perspective debate in biblical studies about the meaning of law, works, faith and justification in St. Paul’s letters. With respect to the first conversation, the chapter places Paul Ricoeur’s hermeneutics of the self in the context of theological debates about selfhood. With respect to the second conversation, the chapter demonstrates how the book’s interpretation of the Pauline texts draws critically from the new perspective studies within a Lutheran framework that is responsive to critics of the new perspective.Less
After his encounter with the risen Christ, St. Paul had to retell Israel’s story, and in so doing, his own understanding of self and community underwent a profound shift. Is it possible that the strong tie between Paul’s understanding of self, community, and the community’s story is something we should bracket or, as Rudolf Bultmann says, demythologize? Rather, this book asserts that two conversations in philosophy and theology can mutually contribute to our present understanding of the self in community: Paul Ricoeur’s hermeneutics of the self, and the new perspective debate in biblical studies about the meaning of law, works, faith and justification in St. Paul’s letters. With respect to the first conversation, the chapter places Paul Ricoeur’s hermeneutics of the self in the context of theological debates about selfhood. With respect to the second conversation, the chapter demonstrates how the book’s interpretation of the Pauline texts draws critically from the new perspective studies within a Lutheran framework that is responsive to critics of the new perspective.
John L. Meech
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195306941
- eISBN:
- 9780199785018
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195306945.003.0004
- Subject:
- Religion, Theology
In his hermeneutics of the self, Ricoeur executes a series of detours to the self through several accounts of selfhood. Yet he refuses to grant the last word to any one of these accounts alone but ...
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In his hermeneutics of the self, Ricoeur executes a series of detours to the self through several accounts of selfhood. Yet he refuses to grant the last word to any one of these accounts alone but puts them all into play at once in a journey led by the question of who: Who speaks? Who acts (and who suffers)? Who tells her story? Who is responsible? While Ricoeur acknowledges the role of community in the constitution of the self, he never takes the explicit detour to the self through community. In a final detour to the self through community, the self can be glimpsed reflexively as the correlate of a community when ethical conflicts put the self and community at stake together. In such conflicts, the need to identify the community in a narrative attains the status of something attested, and constitutes a first aporia in Ricoeur’s account. A second aporia appears when imputation, responsibility, and recognition are affirmed of the self who is the correlate of a community. These aporias are overcome by letting the community appear as “person” through the metaphor of the “spirit” in the community.Less
In his hermeneutics of the self, Ricoeur executes a series of detours to the self through several accounts of selfhood. Yet he refuses to grant the last word to any one of these accounts alone but puts them all into play at once in a journey led by the question of who: Who speaks? Who acts (and who suffers)? Who tells her story? Who is responsible? While Ricoeur acknowledges the role of community in the constitution of the self, he never takes the explicit detour to the self through community. In a final detour to the self through community, the self can be glimpsed reflexively as the correlate of a community when ethical conflicts put the self and community at stake together. In such conflicts, the need to identify the community in a narrative attains the status of something attested, and constitutes a first aporia in Ricoeur’s account. A second aporia appears when imputation, responsibility, and recognition are affirmed of the self who is the correlate of a community. These aporias are overcome by letting the community appear as “person” through the metaphor of the “spirit” in the community.
John L. Meech
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195306941
- eISBN:
- 9780199785018
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195306945.003.0005
- Subject:
- Religion, Theology
Narrative articulates the self, yet the self is not its narrative. Is there a discourse that is not just another narrative but that can articulate the being of the self? At the end of his ...
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Narrative articulates the self, yet the self is not its narrative. Is there a discourse that is not just another narrative but that can articulate the being of the self? At the end of his hermeneutics of the self, Ricoeur constructs a multi-layered ontology of the self whose fragmented nature reflects the halting path of the itinerary. Yet after certain extraordinary encounters (like Paul’s encounter with the crucified and resurrected Christ) the community’s story may have to be retold to let the suffering other come into phrases. How does an ontology of the self fare in such encounters? This chapter argues that an ontology of the self is the correlate of a conversation in a community. The real that resists being interpreted otherwise can only be articulated properly when one considers simultaneously the self, the other and the community in which they meet — a community that, correlatively, only appears where self and other meet. Such an ontology of the self in community could be superseded, but only at the expense of a profound challenge to the community’s self-understanding.Less
Narrative articulates the self, yet the self is not its narrative. Is there a discourse that is not just another narrative but that can articulate the being of the self? At the end of his hermeneutics of the self, Ricoeur constructs a multi-layered ontology of the self whose fragmented nature reflects the halting path of the itinerary. Yet after certain extraordinary encounters (like Paul’s encounter with the crucified and resurrected Christ) the community’s story may have to be retold to let the suffering other come into phrases. How does an ontology of the self fare in such encounters? This chapter argues that an ontology of the self is the correlate of a conversation in a community. The real that resists being interpreted otherwise can only be articulated properly when one considers simultaneously the self, the other and the community in which they meet — a community that, correlatively, only appears where self and other meet. Such an ontology of the self in community could be superseded, but only at the expense of a profound challenge to the community’s self-understanding.
Irena S. M. Makarushka
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195335989
- eISBN:
- 9780199868940
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195335989.003.0020
- Subject:
- Religion, Religion and Society
This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on ...
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This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on “religious” assumptions and their implications for how we experience ourselves in the world. With the focus on a particular film, Crash, and the theoretical work of Paul Ricoeur, this chapter considers evil by analyzing the racism in Crash and its relationship to alienation, confession, and redemption. The more general project of a similar course would be to introduce students to evil as a complex dimension of human experience. Reading films critically increases the likelihood that students will move beyond either/or and black/white dichotomies toward a more integrated understanding of the problem of evil.Less
This chapter looks at the teaching of special topics in the study of religion, in this case the representation of evil. Employing the medium of film to teach this topic enables students to reflect on “religious” assumptions and their implications for how we experience ourselves in the world. With the focus on a particular film, Crash, and the theoretical work of Paul Ricoeur, this chapter considers evil by analyzing the racism in Crash and its relationship to alienation, confession, and redemption. The more general project of a similar course would be to introduce students to evil as a complex dimension of human experience. Reading films critically increases the likelihood that students will move beyond either/or and black/white dichotomies toward a more integrated understanding of the problem of evil.
David‐Antoine Williams
- Published in print:
- 2010
- Published Online:
- May 2011
- ISBN:
- 9780199583546
- eISBN:
- 9780191595295
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199583546.003.0004
- Subject:
- Literature, Poetry, 20th-century and Contemporary Literature
This chapter investigates Geoffrey Hill's abiding concern with the equation of semantic and ethical recognition, his experience of language as an arena in which our ethical being is both menaced and ...
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This chapter investigates Geoffrey Hill's abiding concern with the equation of semantic and ethical recognition, his experience of language as an arena in which our ethical being is both menaced and succoured, though perhaps not secured. Hill's cogitations on this problem accompany a career‐long exploration of the question of intrinsic value, a concept which he admits has gone out of fashion but which he nonetheless attempts to rescue for his theory of language. Hill's ethics of responsibility requires that literature memorialize and memorize the dead, but his scepticism about the ability of language to do justice to its subjects forces him into a paradoxical contemplation of silence as the only responsible speech. Even so, the question of value has increasingly been posed by Hill in its public dimension, as embodying the union of civic (including political), theological (including metaphysical), and grammatical (including etymological) thought. One way Hill thinks the writer can realize intrinsic value is in the assiduous plying of words, the working in poetry of their etymology, grammar, and syntax into a high semantic pitch; this chapter pays special attention to the words that have meant the most to Hill: ‘value’, ‘atonement’, ‘endurance’, ‘patience’, ‘attention’, ‘justice’, ‘grace’, ‘pitch’, ‘common’, and ‘alienation’.Less
This chapter investigates Geoffrey Hill's abiding concern with the equation of semantic and ethical recognition, his experience of language as an arena in which our ethical being is both menaced and succoured, though perhaps not secured. Hill's cogitations on this problem accompany a career‐long exploration of the question of intrinsic value, a concept which he admits has gone out of fashion but which he nonetheless attempts to rescue for his theory of language. Hill's ethics of responsibility requires that literature memorialize and memorize the dead, but his scepticism about the ability of language to do justice to its subjects forces him into a paradoxical contemplation of silence as the only responsible speech. Even so, the question of value has increasingly been posed by Hill in its public dimension, as embodying the union of civic (including political), theological (including metaphysical), and grammatical (including etymological) thought. One way Hill thinks the writer can realize intrinsic value is in the assiduous plying of words, the working in poetry of their etymology, grammar, and syntax into a high semantic pitch; this chapter pays special attention to the words that have meant the most to Hill: ‘value’, ‘atonement’, ‘endurance’, ‘patience’, ‘attention’, ‘justice’, ‘grace’, ‘pitch’, ‘common’, and ‘alienation’.
John Wall
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195182569
- eISBN:
- 9780199835737
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195182561.001.0001
- Subject:
- Religion, Philosophy of Religion
This book combines ancient, modern, and postmodern resources to argue that moral life and thought are inherently and radically creative. Human beings are called by their own primordially created ...
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This book combines ancient, modern, and postmodern resources to argue that moral life and thought are inherently and radically creative. Human beings are called by their own primordially created depths to exceed historical evil and tragedy through the ongoing creative transformation together of their world. This creative capability can be understood in its fullest dimensions only as a religious or mythological affirmation of humanity as an image of its Creator. This thesis challenges Greek and biblical separations of ethics and poetic image-making, as well as contemporary conceptions of moral life as grounded in fixed principles or preconstituted traditions. It instead recasts a range of mythic, prophetic, and tragic resources to uncover moral life’s poetics, tension, dynamism, catharsis, disruptiveness, excess, and impossible possibility for renewal. The book takes as its starting point a critical reading of the hermeneutical poetics of the will of Paul Ricoeur, and from there enters into a range of conversations with Aristotle and contemporary Aristotelianism, Immanuel Kant and modernism, and current Continental, narrative, liberationist, and feminist ethics such as in Emmanuel Levinas, Richard Kearney, Martha Nussbaum, Jürgen Habermas, Gustavo Gutiérrez, Luce Irigaray, and Sallie McFague. In the process, it develops a meta-ethical phenomenology of moral creativity along the lines of four increasingly complex dimensions: ontology (creativity of the self), teleology (positive creativity of narrative goods), deontology (negative creativity in response to otherness), and social practice (mixed creativity between plural others in society). Moral creativity is in the end an original and necessary religious capability for responding anew to the tensions within and between selves in the world by forming over time, in love and hope, an ever more radically inclusive humanity.Less
This book combines ancient, modern, and postmodern resources to argue that moral life and thought are inherently and radically creative. Human beings are called by their own primordially created depths to exceed historical evil and tragedy through the ongoing creative transformation together of their world. This creative capability can be understood in its fullest dimensions only as a religious or mythological affirmation of humanity as an image of its Creator. This thesis challenges Greek and biblical separations of ethics and poetic image-making, as well as contemporary conceptions of moral life as grounded in fixed principles or preconstituted traditions. It instead recasts a range of mythic, prophetic, and tragic resources to uncover moral life’s poetics, tension, dynamism, catharsis, disruptiveness, excess, and impossible possibility for renewal. The book takes as its starting point a critical reading of the hermeneutical poetics of the will of Paul Ricoeur, and from there enters into a range of conversations with Aristotle and contemporary Aristotelianism, Immanuel Kant and modernism, and current Continental, narrative, liberationist, and feminist ethics such as in Emmanuel Levinas, Richard Kearney, Martha Nussbaum, Jürgen Habermas, Gustavo Gutiérrez, Luce Irigaray, and Sallie McFague. In the process, it develops a meta-ethical phenomenology of moral creativity along the lines of four increasingly complex dimensions: ontology (creativity of the self), teleology (positive creativity of narrative goods), deontology (negative creativity in response to otherness), and social practice (mixed creativity between plural others in society). Moral creativity is in the end an original and necessary religious capability for responding anew to the tensions within and between selves in the world by forming over time, in love and hope, an ever more radically inclusive humanity.
Tania Oldenhage
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195150520
- eISBN:
- 9780199834549
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019515052X.003.0010
- Subject:
- Religion, Biblical Studies
This chapter turns to Paul Ricoeur's contributions to American New Testament parable studies in the 1970s. In his essay “Biblical Hermeneutics,” Ricoeur argues that structuralism can offer new and ...
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This chapter turns to Paul Ricoeur's contributions to American New Testament parable studies in the 1970s. In his essay “Biblical Hermeneutics,” Ricoeur argues that structuralism can offer new and helpful approaches to the parables but that it needs to be combined with an existential interpretation. He moves on to make metaphor theory fruitful for parable studies and thereby offers a new, interpretive vision of the parables of Jesus. Understood as metaphorical narratives, the parables are said to offer a new vision of reality. Ricoeur argues, moreover, that, as limit‐expressions, the parables refer to limit‐experiences of human life, including death, suffering, guilt, and hatred. Throughout the essay, Ricoeur emphasizes the limitations of historical criticism and calls for a more comprehensive interpretive theory.Less
This chapter turns to Paul Ricoeur's contributions to American New Testament parable studies in the 1970s. In his essay “Biblical Hermeneutics,” Ricoeur argues that structuralism can offer new and helpful approaches to the parables but that it needs to be combined with an existential interpretation. He moves on to make metaphor theory fruitful for parable studies and thereby offers a new, interpretive vision of the parables of Jesus. Understood as metaphorical narratives, the parables are said to offer a new vision of reality. Ricoeur argues, moreover, that, as limit‐expressions, the parables refer to limit‐experiences of human life, including death, suffering, guilt, and hatred. Throughout the essay, Ricoeur emphasizes the limitations of historical criticism and calls for a more comprehensive interpretive theory.
Tania Oldenhage
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195150520
- eISBN:
- 9780199834549
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019515052X.003.0011
- Subject:
- Religion, Biblical Studies
This chapter develops a critical reading of what Oldenhage calls the “limit‐rhetoric” in Ricoeur's 1975 essay “Biblical Hermeneutics.” Oldenhage points out that during the 1970s the notion of limit ...
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This chapter develops a critical reading of what Oldenhage calls the “limit‐rhetoric” in Ricoeur's 1975 essay “Biblical Hermeneutics.” Oldenhage points out that during the 1970s the notion of limit was already becoming a crucial trope within Holocaust literary studies. Focusing on Terrence Des Pres's study of Holocaust testimonies, Oldenhage explores how notions such as “limit‐situation” or “extremity” helped Des Pres to draw attention to the experiences of Holocaust survivors that so far had been ignored or misinterpreted. By cross‐reading the fields of Holocaust studies and New Testament parable studies, Oldenhage raises questions about Ricoeur's deployment of the charged trope of “limit‐experiences” in relation to the parables of Jesus.Less
This chapter develops a critical reading of what Oldenhage calls the “limit‐rhetoric” in Ricoeur's 1975 essay “Biblical Hermeneutics.” Oldenhage points out that during the 1970s the notion of limit was already becoming a crucial trope within Holocaust literary studies. Focusing on Terrence Des Pres's study of Holocaust testimonies, Oldenhage explores how notions such as “limit‐situation” or “extremity” helped Des Pres to draw attention to the experiences of Holocaust survivors that so far had been ignored or misinterpreted. By cross‐reading the fields of Holocaust studies and New Testament parable studies, Oldenhage raises questions about Ricoeur's deployment of the charged trope of “limit‐experiences” in relation to the parables of Jesus.
Michael Silk
- Published in print:
- 2003
- Published Online:
- September 2007
- ISBN:
- 9780199240050
- eISBN:
- 9780191716850
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199240050.003.0007
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
This chapter argues in favour of Roman Jakobson’s privileging of metonymy alongside metaphor as primary linguistic tropes (‘trope’ is to be understood here, in a significant modification of ...
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This chapter argues in favour of Roman Jakobson’s privileging of metonymy alongside metaphor as primary linguistic tropes (‘trope’ is to be understood here, in a significant modification of Aristotle’s understanding of metaphor, as deviation from usage perceived or felt as normal). But Jakobson shares with Aristotle, as also with Paul Ricoeur and philosophical theorists at large, the fault of paying too little respect to actual literary practice. The result is that they identify metaphor as the defining characteristic of poetic language, mistakenly ignoring the importance of metonymy as well.Less
This chapter argues in favour of Roman Jakobson’s privileging of metonymy alongside metaphor as primary linguistic tropes (‘trope’ is to be understood here, in a significant modification of Aristotle’s understanding of metaphor, as deviation from usage perceived or felt as normal). But Jakobson shares with Aristotle, as also with Paul Ricoeur and philosophical theorists at large, the fault of paying too little respect to actual literary practice. The result is that they identify metaphor as the defining characteristic of poetic language, mistakenly ignoring the importance of metonymy as well.
John Wall
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195182569
- eISBN:
- 9780199835737
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195182561.003.0002
- Subject:
- Religion, Philosophy of Religion
There can be no meaning to the notion of human moral creativity without first the ontological possibility for a poetic moral self. In the face of a range of contemporary attacks on moral selfhood, ...
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There can be no meaning to the notion of human moral creativity without first the ontological possibility for a poetic moral self. In the face of a range of contemporary attacks on moral selfhood, Paul Ricoeur’s “poetics of the will” opens the way for a new postmodern phenomenology of the moral self rooted not in the autonomous ego of modernity, but in a radical religious affirmation or wager of the human capability for making meaning of its historical and embodied world. A careful reading of Ricoeur’s extensive oeuvre over the second half of the twentieth century shows the development of a highly original moral anthropology—combining elements from Edmund Husserl, Hans-Georg Gadamer, Gabriel Marcel, Karl Barth, Paul Tillich, and others—based on a fallible tension of finitude and freedom within the self that is nevertheless capable of giving rise to concrete historical meaning over time in the form of the self’s interpretations of symbols, traditions, and narratives. Ricoeur’s unique hermeneutical phenomenology does not, however, fully articulate the primordiality of human moral creativity itself. The decisive further step that may be taken, by more closely integrating poetics and religion, is to affirm the human self as ultimately capable, in the face of its own idolatrous fallibility, of imitating the mythical world-creative activity of the world’s own primordial Creator.Less
There can be no meaning to the notion of human moral creativity without first the ontological possibility for a poetic moral self. In the face of a range of contemporary attacks on moral selfhood, Paul Ricoeur’s “poetics of the will” opens the way for a new postmodern phenomenology of the moral self rooted not in the autonomous ego of modernity, but in a radical religious affirmation or wager of the human capability for making meaning of its historical and embodied world. A careful reading of Ricoeur’s extensive oeuvre over the second half of the twentieth century shows the development of a highly original moral anthropology—combining elements from Edmund Husserl, Hans-Georg Gadamer, Gabriel Marcel, Karl Barth, Paul Tillich, and others—based on a fallible tension of finitude and freedom within the self that is nevertheless capable of giving rise to concrete historical meaning over time in the form of the self’s interpretations of symbols, traditions, and narratives. Ricoeur’s unique hermeneutical phenomenology does not, however, fully articulate the primordiality of human moral creativity itself. The decisive further step that may be taken, by more closely integrating poetics and religion, is to affirm the human self as ultimately capable, in the face of its own idolatrous fallibility, of imitating the mythical world-creative activity of the world’s own primordial Creator.
Brian Treanor
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823226849
- eISBN:
- 9780823235100
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823226849.001.0001
- Subject:
- Philosophy, Moral Philosophy
“Every other is truly other, but no other is wholly other”. This is the claim that this book defends. Taking up the question of otherness that so fascinates contemporary continental ...
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“Every other is truly other, but no other is wholly other”. This is the claim that this book defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Emmanuel Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim “every other is wholly other”. But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions—absolute otherness and a rehabilitated account of relative otherness—are the main contenders in the contemporary debate. This book traces the transmission and development of these two conceptions of otherness by examining the philosophies of Emmanuel Levinas and Gabriel Marcel. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney. Ultimately, this book makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude.Less
“Every other is truly other, but no other is wholly other”. This is the claim that this book defends. Taking up the question of otherness that so fascinates contemporary continental philosophy, this book asks what it means for something or someone to be other than the self. Emmanuel Levinas and those influenced by him point out that the philosophical tradition of the West has generally favored the self at the expense of the other. In response, postmodern thought insists on the absolute otherness of the other, epitomized by the deconstructive claim “every other is wholly other”. But absolute otherness generates problems and aporias of its own. This has led some thinkers to reevaluate the notion of relative otherness in light of the postmodern critique, arguing for a chiastic account that does justice to both the alterity and the similitude of the other. These latter two positions—absolute otherness and a rehabilitated account of relative otherness—are the main contenders in the contemporary debate. This book traces the transmission and development of these two conceptions of otherness by examining the philosophies of Emmanuel Levinas and Gabriel Marcel. Levinas's version of otherness can be seen in the work of Jacques Derrida and John D. Caputo, while Marcel's understanding of otherness influences the work of Paul Ricoeur and Richard Kearney. Ultimately, this book makes a case for a hermeneutic account of otherness. Otherness itself is not absolute, but is a chiasm of alterity and similitude.
Richard Kearney
- Published in print:
- 2004
- Published Online:
- March 2011
- ISBN:
- 9780823223176
- eISBN:
- 9780823235155
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823223176.003.0014
- Subject:
- Philosophy, General
Paul Ricoeur believes that Europe has produced a series of cultural identities which brought with them their own self-criticism, and he thinks ...
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Paul Ricoeur believes that Europe has produced a series of cultural identities which brought with them their own self-criticism, and he thinks that this is unique. Even Christianity encompassed its own critique. Plurality is within Europe itself. Europe has had different kinds of Renaissance—Carolingian, twelfth-century, Italian and French, fifteenth-century, and so on. The Enlightenment was another expression of this, and it is important that in the dialogue with other cultures people keep this element of self-criticism, which Ricoeur thinks is the only specificity of Europe (along with, of course, the enhancement of science). The kind of universality that Europe represents contains within itself a plurality of cultures which have been merged and intertwined, and which provide a certain fragility, an ability to disclaim and interrogate itself.Less
Paul Ricoeur believes that Europe has produced a series of cultural identities which brought with them their own self-criticism, and he thinks that this is unique. Even Christianity encompassed its own critique. Plurality is within Europe itself. Europe has had different kinds of Renaissance—Carolingian, twelfth-century, Italian and French, fifteenth-century, and so on. The Enlightenment was another expression of this, and it is important that in the dialogue with other cultures people keep this element of self-criticism, which Ricoeur thinks is the only specificity of Europe (along with, of course, the enhancement of science). The kind of universality that Europe represents contains within itself a plurality of cultures which have been merged and intertwined, and which provide a certain fragility, an ability to disclaim and interrogate itself.
Kathryn M. Grossman
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199642953
- eISBN:
- 9780191739231
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199642953.003.0001
- Subject:
- Literature, European Literature, 19th-century Literature and Romanticism
The introduction highlights the lack of closure and futuristic bent of Hugo’s later novels; the intertwining of poetics and politics in the exiled writer’s prolific literary production; the evolution ...
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The introduction highlights the lack of closure and futuristic bent of Hugo’s later novels; the intertwining of poetics and politics in the exiled writer’s prolific literary production; the evolution from harmony to transcendence of his artistic and social ideal; and the book’s critical methodology, based largely on Thomas Weiskel’s analysis in The Romantic Sublime of the negative/horizontal and the positive/vertical sublime and on Paul Ricoeur’s reflections on analogical paradigms in The Rule of Metaphor and on historical discourse in Time and Narrative. By designating metaphor as a kind of description and historical emplotment as a kind of figuration, Ricoeur suggests that the realms of mimēsis and poiēsis are intimately related. For Hugo, too, the impulses of poetry and history are not mutually exclusive but strive towards common endsLess
The introduction highlights the lack of closure and futuristic bent of Hugo’s later novels; the intertwining of poetics and politics in the exiled writer’s prolific literary production; the evolution from harmony to transcendence of his artistic and social ideal; and the book’s critical methodology, based largely on Thomas Weiskel’s analysis in The Romantic Sublime of the negative/horizontal and the positive/vertical sublime and on Paul Ricoeur’s reflections on analogical paradigms in The Rule of Metaphor and on historical discourse in Time and Narrative. By designating metaphor as a kind of description and historical emplotment as a kind of figuration, Ricoeur suggests that the realms of mimēsis and poiēsis are intimately related. For Hugo, too, the impulses of poetry and history are not mutually exclusive but strive towards common ends
Kathryn M. Grossman
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199642953
- eISBN:
- 9780191739231
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199642953.003.0002
- Subject:
- Literature, European Literature, 19th-century Literature and Romanticism
This chapter illustrates the study’s critical methodology by reviewing the major findings of the author’s previous research on Hugo’s early fiction from Han d’Islande (1823) to Notre-Dame de Paris ...
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This chapter illustrates the study’s critical methodology by reviewing the major findings of the author’s previous research on Hugo’s early fiction from Han d’Islande (1823) to Notre-Dame de Paris (1831), as well as on Les Misérables (1862). The young Hugo’s use of exoticism, the mélange des genres, generational gaps, and aesthetic harmonies create elaborate congruities that evolve into intricate recursive patterns in the later works. Like Les Misérables, the last three novels of Hugo’s maturity use what Paul Ricoeur calls ‘discordant concordances’ to explore and communicate a vision of the world at once poetic and historical. The passage from the ‘poetics of harmony’ of the narratives of Hugo’s youth to the ‘poetics of transcendence’ of the 1860s and 1870s nevertheless constitutes not so much a break with his creative past as its recuperation in new, more complex formsLess
This chapter illustrates the study’s critical methodology by reviewing the major findings of the author’s previous research on Hugo’s early fiction from Han d’Islande (1823) to Notre-Dame de Paris (1831), as well as on Les Misérables (1862). The young Hugo’s use of exoticism, the mélange des genres, generational gaps, and aesthetic harmonies create elaborate congruities that evolve into intricate recursive patterns in the later works. Like Les Misérables, the last three novels of Hugo’s maturity use what Paul Ricoeur calls ‘discordant concordances’ to explore and communicate a vision of the world at once poetic and historical. The passage from the ‘poetics of harmony’ of the narratives of Hugo’s youth to the ‘poetics of transcendence’ of the 1860s and 1870s nevertheless constitutes not so much a break with his creative past as its recuperation in new, more complex forms
Jeanne Gaakeer
- Published in print:
- 2019
- Published Online:
- September 2019
- ISBN:
- 9781474442480
- eISBN:
- 9781474460286
- Item type:
- book
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474442480.001.0001
- Subject:
- Law, Philosophy of Law
Judging from Experience forms part of Law and Literature and/or, more broadly, Law and Humanities, the interdisciplinary movement in legal theory that focuses on the various bonds of law, language ...
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Judging from Experience forms part of Law and Literature and/or, more broadly, Law and Humanities, the interdisciplinary movement in legal theory that focuses on the various bonds of law, language and literature. The book presents a view on law as a humanistic discipline. It demonstrates the importance for academic legal theory and legal practice of a iuris prudentia as insighful knowledge of law that helps develop the practitioner’s practical wisdom. In doing so it builds on insights from philosophical hermeneutics ranging from Aristotle to Ricoeur. The building blocks it proposes for law as praxis are indicative of a methodological reflection on interdisciplinary studies in law and the humanities and of the development of legal narratology.The book engages with literary works such as Flaubert’s Bouvard and Pécuchet, Musil’s The Man without Qualities, and McEwan’s The Children Act to illuminate its arguments and offer a specific European perspective on the topics discussed.
The author combines her understanding of legal theory and judicial practice in a continental-European civil-law system, and, within it, in the field of criminal law, to propose a perspective on law as part of the humanities that can inspire both legal professionals and advanced students of law. Thus the book is also a reflection of the author’s combined passions of judicial practice and Law and Literature.Less
Judging from Experience forms part of Law and Literature and/or, more broadly, Law and Humanities, the interdisciplinary movement in legal theory that focuses on the various bonds of law, language and literature. The book presents a view on law as a humanistic discipline. It demonstrates the importance for academic legal theory and legal practice of a iuris prudentia as insighful knowledge of law that helps develop the practitioner’s practical wisdom. In doing so it builds on insights from philosophical hermeneutics ranging from Aristotle to Ricoeur. The building blocks it proposes for law as praxis are indicative of a methodological reflection on interdisciplinary studies in law and the humanities and of the development of legal narratology.The book engages with literary works such as Flaubert’s Bouvard and Pécuchet, Musil’s The Man without Qualities, and McEwan’s The Children Act to illuminate its arguments and offer a specific European perspective on the topics discussed.
The author combines her understanding of legal theory and judicial practice in a continental-European civil-law system, and, within it, in the field of criminal law, to propose a perspective on law as part of the humanities that can inspire both legal professionals and advanced students of law. Thus the book is also a reflection of the author’s combined passions of judicial practice and Law and Literature.
Merold Westphal
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780195138092
- eISBN:
- 9780199835348
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195138090.003.0020
- Subject:
- Philosophy, Philosophy of Religion
A triple sampling of the rich diversity of philosophical reflection on religion and on the relation of philosophy to religion within “continental” traditions. The first part explores three accounts ...
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A triple sampling of the rich diversity of philosophical reflection on religion and on the relation of philosophy to religion within “continental” traditions. The first part explores three accounts of the relation of phenomenology to religion as presented by Heidegger, Ricoeur, and Marion (in relation to Janicaud’s critique). The second part explores Heidegger’s critique of metaphysics in its onto-theological constitution with detailed attention to just what he means by this notion and with special reference to the religious and theological motivations one might have for wanting to avoid onto-theological thinking. The third part explores the renewed interest in negative theology that revolves around the conversation between Derrida and Marion.Less
A triple sampling of the rich diversity of philosophical reflection on religion and on the relation of philosophy to religion within “continental” traditions. The first part explores three accounts of the relation of phenomenology to religion as presented by Heidegger, Ricoeur, and Marion (in relation to Janicaud’s critique). The second part explores Heidegger’s critique of metaphysics in its onto-theological constitution with detailed attention to just what he means by this notion and with special reference to the religious and theological motivations one might have for wanting to avoid onto-theological thinking. The third part explores the renewed interest in negative theology that revolves around the conversation between Derrida and Marion.
Emmanuel Falque
- Published in print:
- 2016
- Published Online:
- January 2017
- ISBN:
- 9780823269877
- eISBN:
- 9780823269914
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823269877.001.0001
- Subject:
- Religion, Philosophy of Religion
In France today, philosophy—in particular phenomenology—finds itself in a paradoxical relation to theology. Some debate a “theological turn.” Others disavow theological arguments as if it would ...
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In France today, philosophy—in particular phenomenology—finds itself in a paradoxical relation to theology. Some debate a “theological turn.” Others disavow theological arguments as if it would tarnish their philosophical integrity, while carrying out theology in other venues. But no one deliberately attempts to cross this divide by taking responsibility in his own thought for each discipline in its own right. In braving “the crossing of the Rubicon,” Falque seeks to end this face-off. Convinced that “the more one theologizes, the better one philosophizes,” he proposes a counterblow by theology against phenomenology. Instead of another philosophy of “the threshold” or of “the leap,” he argues that an encounter between the two disciplines, insofar as each is fully assumed, will reveal their mutual fruitfulness and, at the same time, their true distinctive borders. In this book, he looks back and forward at his own work in the borderlands of philosophy and theology. He seeks to provide an account for his method in moving, for example, between Levinas, Ricoeur, and the Catholic Eucharist in generating his Catholic hermeneutic of the body and voice, or between Bultmann, Merleau-Ponty, and Aquinas in terms of a reflection on the activity of believing. Falque shows thus that he has made the crossing: alea iacta est, “the die is cast” with audacity and perhaps a little recklessness, but knowing full well that no one thinks without exposing themself to risk.Less
In France today, philosophy—in particular phenomenology—finds itself in a paradoxical relation to theology. Some debate a “theological turn.” Others disavow theological arguments as if it would tarnish their philosophical integrity, while carrying out theology in other venues. But no one deliberately attempts to cross this divide by taking responsibility in his own thought for each discipline in its own right. In braving “the crossing of the Rubicon,” Falque seeks to end this face-off. Convinced that “the more one theologizes, the better one philosophizes,” he proposes a counterblow by theology against phenomenology. Instead of another philosophy of “the threshold” or of “the leap,” he argues that an encounter between the two disciplines, insofar as each is fully assumed, will reveal their mutual fruitfulness and, at the same time, their true distinctive borders. In this book, he looks back and forward at his own work in the borderlands of philosophy and theology. He seeks to provide an account for his method in moving, for example, between Levinas, Ricoeur, and the Catholic Eucharist in generating his Catholic hermeneutic of the body and voice, or between Bultmann, Merleau-Ponty, and Aquinas in terms of a reflection on the activity of believing. Falque shows thus that he has made the crossing: alea iacta est, “the die is cast” with audacity and perhaps a little recklessness, but knowing full well that no one thinks without exposing themself to risk.
