Biblical Narrative in the Philosophy of Paul Ricoeur: A by Professor Kevin J. Vanhoozer

By Professor Kevin J. Vanhoozer

Even supposing Paul Ricoeur's writings are largely and appreciatively learn by means of theologians, this e-book deals a whole, sympathetic but serious account of Ricoeur's idea of narrative interpretation and its contribution to theology. not like many prior stories of Ricoeur, half I argues that Ricoeur's hermeneutics needs to be considered within the gentle of his total philosophical time table, as a fusion and continuation of the incomplete initiatives of Kant and Heidegger. really worthwhile is the focal point on Ricoeur's fresh narrative concept because the context within which Ricoeur bargains with difficulties of time and the inventive mind's eye; and it turns into transparent that narrative stands on the crossroads of Ricoeur's look for the which means of person in addition to his look for the which means of texts. half II examines the potential for Ricoeur's narrative conception for resolving yes theological difficulties, corresponding to the dichotomy betweens the Jesus of historical past and the Christ of religion.

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In a creative, or what Ricoeur calls a "post-Hegelian," reading of Kant, Ricoeur interprets the Kantian limits on human knowledge and action in such a way that, far from quenching the passion for the possible, they actually serve as its very condition. " 4 To see how the idea of limit, which Ricoeur regards as the "soul of the Kantian philosophy," 5 contributes to a philosophy of hope, Ricoeur proposes a "post-Hegelian" reading of Kant's first two Critiques. 6 Ricoeur contrasts Kant's Critique of Pure Reason with Hegel's system.

41 of Kant's second Critique, reason is the mandate to "complete" the will. That is, reason requires an appropriate or happy end to moral striving; the summum bonum is for Kant the conjunction of duty and happiness. This demand for the realization of the supreme good is the practical counterpart of Hegel's absolute knowledge. Reason is the horizon of both knowledge and action which demands completeness even though humanity is theoretically and practically limited. While Ricoeur accepts this impulse towards totalization as a practical requirement of philosophy, he parts with Kant in giving a scope to ethics which escapes the narrowness of morality.

23 Rescher, Conceptual Idealism, 52. 24 Ernst Bloch, The Principle of Hope (Oxford, Basil Blackwell, 1985). 25 Jiirgen Moltmann, "Ernst Bloch and Hope Without Faith," in The Experiment Hope (London, SCM, 1975), 33. 26 For Bloch, the ground of hope is an inner "restlessness of matter": "This concept of reality comprehends reality together with its possibilities and matter together with its future" (Moltmann, "Ernst Bloch and Hope," 33). 27 HT, 127. ), Karl Marx: Selected Writings (Oxford University Press, 1977), 158.

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