Soi-même comme un autre MOBI ¶ Soi-même comme

  • Paperback
  • 450 pages
  • Soi-même comme un autre
  • Paul Ricœur
  • Ukrainian
  • 12 August 2015

10 thoughts on “Soi-même comme un autre

  1. Michael Michael says:

    I finished this book on a 34 hour round trip bus ride to and from Sarajevo and it lives up to Rilke's claim 'You must change your life' While very difficult at times this book provides a further work of genius after rule of metaphor's correctly translated living metaphor analysis of 'metaphorical truth' and time and narrative's fundamentally life changing analysis of story telling promising and time This book takes the uestion of selfhood as it's central uest The final chapter provides a concrete but meaningful conclusion besides the meaning of attestation and conviction the ontology of the self is passive read helpless in front of the otherness of the flesh ie the body the absolute otherness of other people and Conscience in German Gewissen All I can say in a short review like this is that this work is life changing

  2. C C says:

    What?Maybe Ricoeur's self should have considered himself as the otherreader and been clear

  3. Renxiang Liu Renxiang Liu says:

    This is an ambitious synthetic work whose span is hard to define Two philosophical projects run parallel to each other first a subtle account of the human person in which action imputation and attestation take central roles; second an attempt to interpret the human person no longer with the self positing model of ego cogito substance but in a new notion of the self constituted primarily from otherness The book thus runs through topics like language action personal identity and ethics the last comprising three stages the ethical aim the moral norm and judgment in situation when faced with conflictIt seems to me that all the discussion in this book serves or less what is usually called Ricoeur's little ethics For example although his notion of narrative identity deserves independent attention in this book its role is to help bridge the gap between the descriptive and the normative levels of ethical discourse between the is and the ought The narrative is important in that it sets up standards of excellence which constitute the prototype of any moral normFor Ricoeur the ethical aim teleological is prior to the moral norm deontological without the former motivating the latter at best amounts to empty obligationsInspired by Aristotle in Nicomachean Ethics Ricoeur defines the ethical aim as living well with others in just institutions It thus has three components irreducible to one another the self the other and the institutions Ricoeur emphasizes here the role the other plays in anyone's living a good life while at the same time refrains from reducing like Levinas institutional intersubjectivity concerning faceless general others to interpersonal relationsThe triad repeats itself when Ricoeur proceeds to the moral norm which is necessitated by the existence of violence Dialoguing with Kant's deontology which is characterized by a formalism which rids itself of any inclination for the sake of universality Ricoeur shows that even Kant has to reintroduce the teleological concepts through backdoors such as respect for the rules and good will By the same token he deconstructs Kant's fundamental notion of autonomy showing that autonomy itself is not autonomous ie self positing but rather dependent on othersFollowing rules has its limits especially when different empty rules applied to a particular situation contradict with each other This is attested in tragedies such as Antigone Here the only solutions is to return to the ethical aims which have motivated the norms in the first place and make judgments in particular situations Hermeneutics as that which regulated the application of general rules is at work hereThe dialectic between self and the other is finally brought to an ontological level Criticizing Husserl in his Cartesian Meditations Ricoeur argues that the appropriation of otherness by the self is only possible when the self is capable of recognizing itself as one among others Criticizing Levinas he shows that the call of the other can function only through an appropriating self albeit an open one These together make the title of the bookIt is impossible to evaluate Ricoeur's book without going with him through all the stages; his style is close to Hegel though arguably less speculative It is the process rather than the conclusion that counts here; as Ricoeur himself admits his philosophy is one of incompletion The only reservation I have about this book is about the structural role of all those detours most significantly through analytic philosophy of language action and personal identity It is unclear to me whether they are necessary components of Ricoeur's investigation or simply superfluous discussion out of some presumed but uestionable respect

  4. Sarah Sarah says:

    In a semester full of theories of selfhood this book stood out as perhaps the most hopeful and certainly the most useful for anyone whose interests include disability studies Ricouer's careful tracing of constructs of self from the grammatical to the ethical is exhaustive and his assertion that selfhood is really comprised of an ipse self and and idem self bridged by internal personal narrative but each adeuate for the recognition of selfhood allows a new argument against the use of the disabled person as the reductive or clearly othered in philosophy

  5. J.I. J.I. says:

    For the theologian Ricoeur’s work presents both a tough challenge and an indispensable source of inspiration On the first assertion one can say that Ricoeur’s work belongs to the most astute thinking that philosophy has to offer resulting in aporias than this thinker would want his theological readers to embrace while on the second assertion one can only be grateful for the rich nuanced balanced thought that while not theological in content can be fruitfully employed as the framework for a theology that is both biblical in the sense of being faithful to the Scriptures as revelation and worldly in the sense of being adeuate and relevant for the world in which we live To be sure Ricoeur disavows any theological discourse for the simple reason that in this book as in most of his work he speaks as philosopher and not as a theologian Yet rather than preventing him from being relevant for theology this allows his thought to provide building blocks for theology after having passed through the critical engagement with contemporary as well as classical philosophy and after it has provided a clean analysis and conceptualization of the reality we as human beings indwell Especially for one having left the modernistically oriented philosophical underpinnings of evangelicalism as found in Scottish Realism analytic philosophy and apologetics such as I have done Ricoeur forms together with thinkers like Lévinas Charles Taylor and others a new point of orientation for fruitful theology that is faithful to the core concerns of evangelicalism but without the attendant problems of modernistic epistemologyThat such is the case with Ricoeur becomes immediately clear in his ‘Oneself as Another’ when he willfully introduces and embraces dialectics and aporias left and right Ricoeur’s work ends with bewilderment “With this aporia of the Other philosophical discourse comes to an end”1 This brings us to the book under examination in this essay We shall summarize its content not obligatorily but as a conscious effort to rehearse capture and do justice to this important and foundational work As in the previous essay we will then proceed to take issue with different aspects of Ricoeur’s work This will in part be an exercise in humility as the writer of this paper feels hopelessly inadeuate to be a dialogue partner of Ricoeur but it shall be done nonetheless In this essay as in the previous one lines will be drawn between Ricoeur’s thought and that of Bonhoeffer This will be done by way of Ricoeur’s critiue on Lévinas’ conception of the Other which is uite similar to Bonhoeffer’s and by way of Heidegger's ideas on conscienceIn ‘Oneself as Another’ Paul Ricoeur writes on the self Most of his book is devoted to an phenomenal and hermeneutical approach while in the last chapter Ricoeur presents a speculative attempt at an ontology of the self This ontology is of course rooted in the foregoing epistemologically oriented investigation and carries the aporia of the other as another than oneself to its logical open ended conclusion Acknowledgment of the other as the indispensable dialectical component to oneself that yet remains mysteriously and notoriously difficult to identify is the grand culmination of this great book It seems as though Ricoeur attempts to provide a philosophical basis for a retrieval of ethics and morality that can be constitutive for the self instead of these being merely superfluous epiphenomenal predicates as is so prevalent in a climate in which the human being is often only seen as a complex conglomerate of molecules He uses language philosophy action philosophy and hermeneutics to lay the groundworks in order then to utilize Aristotle’s concept of phronesis Kant’s categorical imperative Hegel’s notion Sittlichkeit Levinas’ Call of the Other and Heidegger’s ideas on Dasein’s authentic existence to arrive at his goal of the ethical constitution of the self through the self’s dialectical otherThe title ‘Oneself as Another’ refers to the “convergence of three philosophical intensions 1 a the primacy of self reflection b the dialectic of selfhood and sameness c the dialectic of self and other than self The first dialectic is where any notion of self has to start The second of these three dialectics derives it’s conceptualization from the french même which can refer to both I myself moi même or the same le même The self is both uniuely different from all others and at the same time remains relatively constant through time in terms of continuation of its own identity while also being the same in terms of being a person similar to other persons The human self needs both these characteristics The third dialectic explores the idea that there is selfhood only in the sense that one is “oneself inasmuch as being another” 3 Ricoeur’s method is hermeneutical That is to say there is broadly speaking a phenomenological approach that 'observes' human observing different philosophical positions concerning the self and human speaking how human beings talk about the self and interact with one another This process of closely paying attention forms the key to the self which is then formulated in carefully balanced propositions that inch closer and closer to a dialectical conception of the ethically responsible self and its other That this method seeks balance—without in any way eschewing the radicality of the claim of the other upon the self—is clear from Ricoeur’s claim that this hermeneutics is “placed at an eual distance from the apology of the cogito and from its overthrow” respectively the cartesian assertion of the autonomous self 5 11 and the radical deconstruction of it by the likes of Nietzsche 12 14The path that Ricoeur walks to avert succumbing to either radical understanding of the self takes him through 10 studies of which only the last one as we already noted is ontological in nature This fact alone underlines the caution with which Ricoeur approaches his subject matter In the first two studies Ricoeur asks Who is speaking? He looks at semantics pragmatism and analytic philosophy This philosophical route with its strong orientation to linguistics explores the first dialectic above that of self reflection Studies and 3 and 4 utilize a philosophy of action to answer the uestion Who is acting? Here a strong connection is noticed between actions and words self articulation is an action performed through words These studies are joined by 5 and 6 that wonder Who is recounting about the self? Here too language philosophy plays an important role when the concepts of speech act theory and narrative identity are used to explore the second dialectic of selfhood and sameness indicated by the latin ipse and idem The following three studies 7 8 and 9 introduce the moral and ethical dimensions by means of relating these notions to the action of action theory and narrative identity Thus the third dialectic of same and other is brought to fruition Together these dialectics will show that “the autonomy of the self will appear then to be tightly bound up with solicitude for one’s neighbor and with justice for each individual” 18 The self that will emerge after this three step rhythm of describing analytical dimension narrating hermeneutical dimension and prescribing moral dimension at the end of the book will have nothing of the “indecomposable simplicity of the cogito” 19 but will rather be bolstered by the notion of attestation a knowing and asserting based on trust not the hard knowledge of science Attestation has an affinity with conscience of which is German translation Gewissen denotes a certain knowledge1Paul Ricoeur Oneself as Another trans Kathleen Blamey University of Chicago Press 1995 355

  6. Pedro Pedro says:

    Obstructive Sometimes rewarding Monotonous most of the time Too much work

  7. Marc Marc says:

    Soi même comme un autre is not the worst of Ricoeur's works It even deserves three stars as I learned a few things in it Of course Ricoeur has always been unable to write books being devoted to terse conceptual surveys of notions so as to sort which part of a notion suits his specific commitments His writings are therefore most of the time utterly boring no elevation of thought and no pristine clear structure Conclusions are of little interest as they do not reveal anything new in the reverse order of a bergsonian progression in a wayTherefore will Ricoeur be of some interest if one is to look for a specific piece of conceptual information an a given topic And Oneself as Another gave me some at the time I was interested in the formalization of engagement though I should re read it to check His successive studies are set in clearer conceptual main frame and his partial conclusion sometimes clarify such or such position But it is of course nowhere near from Lévinas Husserl even less Heidegger on its topic as Ricoeur is simply a good though lengthy justifier of his own system of rather commonplace opinions as far as I understand him

  8. Joseph Sverker Joseph Sverker says:

    The difficulty when finishing a book like this is to know exactly what one has read and what I got out from it It is not an easy read but it is on the other hand not the most difficult written by a French philosopher either Ricoeur's distinction between idem and ipse has been used by many and is very useful I think that will be something I will use as well In the last chapter I think I understand what is meant by the title as well In that distinction between sameness and selfhood one in a way becomes another when you as the consistent body thinks about yourself as self So in that way you become your own other There is also room for other others as well that define who you are But to show that you constitue yourself and in what way was uite insightful by Ricoeur

  9. Nathan Nathan says:

    I had to read roughly half of this text for a class on Phenomenology reading Merleau Ponty's Phenomenology of Perception I did not understand damn near any of it In the words of a co worker it's clear as mud However given the way my professor presented it it is uite an incredible text So I wasn't uite sure what to rate it If anything I am rating my professor's presentation So I shall return to this text and hope to understand it in greater depth

  10. Don Don says:

    the title makes me smilea very slow read 15 pages an hour is a good pace

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Soi-même comme un autre❴PDF / Epub❵ ☂ Soi-même comme un autre Author Paul Ricœur – Практична філософія Поля Рікера – вершина переосмислення проблем людської ідентичності в контексті трагіч Практична філософія Поля Рікера – вершина переосмислення проблем людської ідентичності в контексті трагічного досвіду ХХ століття”Сам як інший” – головний твір opus magnum П Рікера про філософію людини про здатність людини на вчинок слово та відповідь на запитання “хто я єсмь” Рікер б’ється на два фронти супроти екзальтації “Я” ego у послідовників Декарта і супроти приниження та нівелювання особистості в сучасному нігілізмі Трагедія Soi-même comme PDF/EPUB ² й самогубство цілих країн Європа–ХХ і окремих особистостей зокрема сина філософа – не тема а мовчазне скорботне тло канва аскетичного сувою цієї роботи Синтез нової філософії людини у Рікера майстерно поєднує конструктивні лінії етики герменевтики феноменології аналітичної філософії антропології філософії релігії історії та праваРозсуд про людину Рікер веде як перехресне опитування таких свідків як Арістотель і Августин Ніцше і Гайдеггер Левінас і Тейлор Стратегія Рікера – це фундаментальна філософія свідчення попри “школу підозр” з якої вийшли ідеології нелюдяності ХХ стМонографія адресована всім кого цікавить сучасний філософський синтез наук про людину.

About the Author: Paul Ricœur

Paul Ricoeur – is widely recognized as one of the most distinguished philosophers of the twentieth century In the course of his long career he wrote on a broad range of issues His books include a multi volume project on the philosophy of the will Freedom and Nature The Voluntary and the Involuntary Eng tr Fallible Man Eng tr Soi-même comme PDF/EPUB ² and The Symbolism of Evil.