By Maria Duffy
Paul Ricoeur's "Pedagogy of Pardon" describes how reminiscence is based, in tradition, civic id and faith - and addresses crucial conceptual and methodological concerns in his idea of forgiveness (or reconciliation). the place clash arises from the conflict of cultures, reminiscence additionally turns into a device to aid unravel and heal previous wounds. Ricoeur offers a hermeneutical key to ascertain conflicting narratives in order that a few shared truths may be arrived at that allows you to start afresh. because the many fact Commissions worldwide illustrate; revisiting the prior has a favorable profit in steerage historical past in a brand new course after protracted violence.A moment deeper strand within the ebook is the relationship among Paul Ricoeur and John Paul II. either lived in the course of the worst interval of contemporary eu background (Ricoeur a Prisoner of battle for 4 years in WWII and John Paul, who suffered below the communist regime). either have written on issues of reminiscence and id and percentage a mutual predicament for the way forward for Europe and the protection of the 'Christian' identification of the Continent in addition to the advertising of peace and a civilization of affection. The e-book brings jointly their shared imaginative and prescient, culminating within the award to Ricoeur through John Paul II of the Paul VI medal for theology (July 2003) - in simple terms conferred each 5 years - for the philosopher's fruitful examine within the quarter of theology and philosophy, religion and cause and ecumenical discussion.
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Additional resources for Paul Ricoeur's Pedagogy of Pardon: A Narrative Theory of Memory and Forgetting
He became more concerned with the problem of evil as 'suffering' than as 'sin' and with the 'excess' of suffering in the world: Some would say there are many more sufferers that there are culprits. What we do (as philosophers and theologians) adds internal meaning to what is the cosmic individual, and that makes a difference. But this is a private confes sion. I must say that I am more and more involved for personal or historical reasons in the problem of suffering. 26 Ricoeur's intellectual concern for the question of suffering is linked also to the sense that 'something is missing' not only in his own work, but in philosophy at large, this being 'an investigation of the field of feelings' and accompanying it, poor philosophical arguments about feelings, emotions and the whole affective life in general: We have only 'achtung', Kant's sense of respect.
2 Phronesis Aristotle recognized an intelligibility in the 'configuring' of a story in that every well-told story teaches something. 24 In other words, narra tives provide us with a form of self-understanding or phronesis that is uniquely a 'narrative understanding' which is much closer to 'the practical wisdom of moral judgement than to science' in Ricoeur's view. If 'emplotment' is the creative centre of narrative, then recounting the story is a rational reconstruction of the events. 25 Ricoeur's interest is in the explication of phronesis in terms of a 'narrative understanding' of the person in history.
23 In other words, the storied self turns out to be a figured self - whili:h imagines itself in this or that way. The dialectic of sameness and difference are 'internal to the ontological constitution of the person' since idem answers to the 'what' of the agent and ipse answers the 'who' that acts. In the unfolding of a story, the dia lectic of sameness and ipseite is played out through the instrument of 'emplotment' which forges a unity of characters and plot. Narrative reveals that 'ordinary life moves between the two poles of the co-incidence of ipseite and sameness and their almost complete dissoci ation'.