By Professor Kevin J. Vanhoozer

ISBN-10: 051159805X

ISBN-13: 9780511598050

ISBN-10: 0521344255

ISBN-13: 9780521344258

Even though Paul Ricoeur's writings are extensively and appreciatively learn by way of theologians, this ebook bargains a whole, sympathetic but serious account of Ricoeur's idea of narrative interpretation and its contribution to theology. in contrast to many prior reports of Ricoeur, half I argues that Ricoeur's hermeneutics needs to be seen within the gentle of his total philosophical schedule, as a fusion and continuation of the incomplete tasks of Kant and Heidegger. really worthwhile is the focal point on Ricoeur's fresh narrative concept because the context within which Ricoeur offers 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 that means of person in addition to his look for the that means of texts. half II examines the possibility of Ricoeur's narrative thought for resolving convinced theological difficulties, similar to the dichotomy betweens the Jesus of background and the Christ of religion.

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Additional info for Biblical Narrative in the Philosophy of Paul Ricoeur: A Study in Hermeneutics and Theology

Sample text

David, unlike Oliver, is conscious that whether or not he is the hero of his own life depends on him alone. Human being is for Heidegger most clearly understood when it is seen in light of its possibilities rather than its present possessions. Man - David rather than Oliver - is the "not fully defined animal'' (Nietzsche). Ricoeur's philosophy of the will leads him to privilege possibility as well, for what the will wills is a possible way of living or acting projected by the imagination. Heidegger, however, discerns temporal limits to human possibilities.

Human being is limited in what it can accomplish by, among other things, the world - nature - and its own fmitude, not to mention evil. Human capacity is no match for human desires. The intoxicating joy of infinite ambition is quickly sobered by the clear-eyed recognition of finite abilities. However, neither Kant nor Ricoeur consider the dichotomy between freedom and nature to be either absolute or final. In the experience of evil, freedom discovers itself as bound, a captive freedom. Human freedom can thus be other than it is.

In these visions of a reconciled humanity, human will or capacity is equal to human desire. While such is manifestly not the case at present, may we hope for such a paradisiacal possibility? Or must we, with heavy resignation, accept what is - the current incomplete and broken state of affairs - as something necessary? 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.

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


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