Philosophy, Ethics, and Politics

Philosophy, Ethics, and Politics
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In this series of interviews and dialogues which took place between 1981 and 2003, Paul Ricoeur addresses some of the central questions of political philosophy and ethics: justice, violence, war, the environmental crisis, the question of evil, ethical and political action in the polis. Philosophical issues are brought to bear on present-day concerns and the practical realities of contemporary politics. <br /><br />How can the philosopher speak about politics without claiming superior insight or a higher order of knowledge? Ricoeur distinguishes three levels of society: ‘tools’ (modes of production and the accumulation of technology), ‘institutions’ (which are tied to national cultures) and ‘values’ (which claim to be universal). The philosopher’s task is to probe each of these levels and open up spaces for reflection, criticism and democratic deliberation. It is to explore the paradoxes of the political rather than invoking certainties dictated by conscience. Just as there no longer exists a grand narrative about the past, so too there is no longer any utopia capable of projecting the desired future. What remains is human creativity, which marks the source common to the institutional frameworks that are already present and the horizons that extend beyond them. The philosopher’s engagement lies in the promise to revive this source at the very moment it appears to dry up under the weight of the real. <br /><br />This volume of interviews and dialogues with one of the most important French philosophers of the post-war period will be of interest to anyone interested in the great political and ethical questions of our time.

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Paul Ricoeur. Philosophy, Ethics, and Politics

Table of Contents

Guide

Pages

Philosophy, Ethics, and Politics

Copyright Page

Preface: Paul Ricoeur, Political Educator

Notes

1. I’m Waiting for the Renaissance1

Notes

2. Sketch of a Plea for the Capable Human Being1

Notes

3. Paul Ricoeur: Act, He Said1

Note

4. The Polis is Fundamentally Perishable – Its Survival Depends on Us1

Notes

5. History as Narrative and as Practice1

Notes

6. Justice and the Market: A Dialogue Between Michel Rocard and Paul Ricoeur1

An ethics of responsibility

From procedures to values

State, violence, and legitimacy

Notes

7. For an Ethics of Compromise1

Notes

8. Any News of the War?1

Notes

9. The Challenge of Evil for Philosophy1

Notes

10. Ethics, Politics, Ecology1

Notes

11. Ethics, Between Bad and Worse1. Ethics and living-well

Ethics and reciprocity

Ethics and exceptions

Ethics and dogmatism

Notes

12. Art, Language, and Aesthetic Hermeneutics1

Notes

Index

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Paul Ricoeur

Edited by Catherine Goldenstein

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I had not been happy in that system for pedagogical reasons: it is a system that gives little credit to students, that does not afford them the means to do research. An American student has no more than twenty hours of class, while a French student often has a lot more, up to thirty-five hours in some disciplines. A student’s work consists in taking in the courses and regurgitating them; there is no engagement with the texts, with the library. This question really disturbs me: how is it possible that societies so similar in other ways, advanced industrial societies, can have produced such different systems of education? This is indisputably where the imprint of history is the strongest, to such an extent that our systems are practically incommunicable, even in Europe. Systems of education are the most difficult to reform. It is a paradox that a system of education is supposed to be the most forward looking, since by definition we are dealing with people who will be operational ten or twenty years later. Yet we have a tendency to teach as we were taught; there is something very regressive in the role of a teacher. In systems in which innovation is more highly prized, as in the American system, one is led to reflect more on one’s practice and to be creative, inventive. You can have a short seminar, a seminar where you never speak, a seminar where two or three people speak: anything is permitted, as long as the students show up.

You have been very active in the International Institute of Philosophy, and have served as its president. What role does this kind of institution play?

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