By Ricœur, Paul; Venema, Henry Isaac; Ricœur, Paul; Treanor, Brian

Paul Ricoeur's complete philosophical venture narrates a fondness for the possibleexpressed within the wish that during spite of demise, closure, and sedimentation, lifestyles is opened by way of superabundance, by way of how the area provides us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human capability, which provides onto the groundless floor of man or woman, particularly, God. therefore the tale of the able guy, starting with unique goodness held captive through 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 circulate among phenomenological and non secular descriptions of the able self that emerges throughout Ricoeur's oeuvre and identify issues of connection for destiny advancements that would draw suggestion from this physique of notion

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The first to be taken into account is that it is necessary to give up the dream of a super-religion. Admittedly, the idea of a source of life that fragments according to the receptive capacity of the containers—to continue with the metaphor—evokes something like a fundamental religion. I even grant quite readily that there are religious sentiments easily transposable and communicable from one religion to another: thus, for example, the feeling of absolute dependence about which Schleiermacher speaks, that I (among others) interpret as precedence of the Word to any word articulated in speech; but also the anteriority of a creative energy with respect to my desire.

The more one is wounded, the more one desires to be wounded. The peak is reached when one forgets the initial object of the mimetic 32 Religious Belief: The Difficult Path of the Religious ................. 17728$ $CH3 04-07-10 09:49:53 PS PAGE 32 rivalry and gets carried away, and the conflict is closed in on its cumulative effects. To escape this impasse, this rivalrous, chaotic crisis, societies would contrive a reconciliation at the expense of a third—namely, through the real and not simply metaphorical scenario of the collective expulsion of a victim, on the model of the scapegoat.

One can nevertheless not avoid the topic of the link between violence and the sacred. I propose, the problem having been set, to follow for awhile the clear and illuminating interpretation of Rene´ Girard in his famous work Violence and the Sacred (1972), then in The Scapegoat (1981) and his other works. Rene´ Girard is not satisfied with the prevailing explanation of the instinct of aggressiveness considered common to all living things. He seeks and finds a source that is properly human in the competition between two similar desires relating to the same coveted object.

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