Approaching Religion

Peace and Understanding: A Ricoeurian Perspective

2024-10-25T08:57:25+03:00

Persistent and newly emerging conflicts around the world have made the search for successful conflict resolution imperative. We need insights into how to prevent violent clashes, and how to find ways to peace and reconciliation. Since the 1970s, an increasing number of institutions have started to work on topics such as “peace studies”, “conflict resolution/transformation”, “transitional justice”, and “reconciliation”. The articles published in this issue are based on keynote lectures and presentations held at the workshop “Peace and Understanding: A Ricœurian View” that took place at Åbo Akademi University in Finland in September 2023. The workshop focused on the French philosopher Paul Ricœur’s contribution to the questions of war, power, violence, social justice, interreligious understanding and peace and reconciliation.

Reassessing Ricœur’s Contribution to Inter-religious Dialogue amidst Contemporary Critiques of Religion

2024-09-27T10:07:28+03:00

This article critically examines Paul Ricœur’s philosophical contributions to inter-religious dialogue, focusing on his treatment of religion as a presumed universal category. Ricœur’s insights into religious violence and post-religious faith have influenced scholars advocating non-violent interfaith interactions. However, this article argues that Ricœur’s framework, rooted in a modern Western understanding of religion, neglects critical perspectives from scholars in critical religion studies. These perspectives reveal how the category of religion is historically contingent, Eurocentric, and intertwined with processes of power and exclusion. By uncritically adopting this concept, Ricœur’s approach risks perpetuating hierarchical structures that marginalize non-Western religious traditions and obscure histories of violence against religious minorities.

Toward an Ontology of Peace I

2024-06-26T12:01:39+03:00

This essay is the first of two seeking to draw out an ontology of peace from Paul Ricoeur’s thought. This first essay (Part I) argues that Ricoeur’s hermeneutics of creation provides the best starting point because of its insistence on the goodness of created being. Ricoeur develops this conviction from his reading of the biblical creation accounts, which I follow through three texts from three periods of Ricoeur’s work. In The Symbolism of Evil, Ricoeur show that peace rather than violence is most fundamental to creation. In his essay “On the Exegesis of Gen 1:1-2:4a,” he expands his interpretation to consider the combat imagery in the Psalms, but shows how the text interprets the separation and ordering of creation as a work of providential wisdom rather than violence. In Thinking Biblically, Ricoeur complicates his earlier hermeneutics of creation by bringing in themes of mastery, chaos, and fragility—three themes that need careful interpretation in order to preserve Ricoeur’s earlier emphasis on the goodness and peacefulness of creation. This preservation is possible, I argue, by recovering Ricoeur’s early Christological reflections in The Symbolism of Evil, which point to the hope of an ultimate, eschatological victory over violence. I conclude by arguing that Ricoeur’s hermeneutics can help us to imagine peace, which is crucial to the practice of peace.

Toward an Ontology of Peace II

2024-06-26T12:05:42+03:00

Following Part I, this essay (Part II) continues my attempt to develop an ontology of peace by drawing resources from Ricœur’s thought. I begin with Augustine, Dionysius, and Aquinas to show that peace is not contrary to our humanity but is a natural desire that runs with the grain of our being. This account is complicated by the category of the irascible, however, which Ricœur interprets as an appetite for difficulty, suggesting the human desire for peace is not directly continuous with the simple animal desire for rest and repose. Instead, there is a fundamental conflict at the heart of human being, which Ricœur identifies as thumos. I argue that thumos is not opposed to peace, but instead plays the essential role of mobilizing peace, just as it mobilizes other virtues like courage, moderation, and justice. Moreover, the right ordering of thumos does not eliminate the constitutive conflict of the self; right ordering is right conflict, with the right proportion of the disproportion of finite and infinite. As a result, this essay deepens our understanding of peace as more than rest and repose, and in turn also deepens our understanding of what rest is—in faith and hope as the finely tuned affective tension that makes up the self.

The Narrative Possiblity of Peace and Understanding

2024-08-27T14:35:34+03:00

With its emphasis on action and new possibilities opened by imagination, Paul Ricœur’s narrative theory offers insights to understanding each other in a world of polarized views. His theory is helpful in describing the potential that narrating has in shaping and reshaping the course of action and the possibility for peace. Taking narrative as leading towards peace and understanding makes us attentive to listening to the narratives and those that narrate. While confronting the narrative, one is invited in the world of that text (or that speech). This is possible through imagination. Narrative reveals other points of views than our own. Often it increases empathy and opportunities for reconciliation.

Narrative and Violence in Just Institutions

2024-09-05T13:51:38+03:00

Beginning with images of rampant destruction and violence in our day, Paul Ricœur’s reflections on the political paradox and his “little ethics” (contained in Oneself as Another) are responses to peace and understanding. Ricœur is concerned with questions not only of narrative and embodiment, but also of violence. In situating his theory of personal identity as well as narrative in a country’s identity, is there a role for overcoming violence in understanding oneself through one’s nationality? How might the question of personal and national identity help us understand ethics and politics as mirroring one another, even in cases of religious peace-building?

Some Remarks upon the Memorial Writing of W.G. Sebald

2024-06-20T10:38:28+03:00

In two well-known passages from Paul Ricœur’s work (Ricœur 1990b, 187; 2006, 260), the author proposes approaching memorial writing of the Holocaust not necessarily in the same terms as historiography. On the basis of these passages, the aim of this article is to further explore Ricœur’s intuition by suggesting a comparison with the prose of a contemporary author who intentionally seeks to create a hybrid between history and fiction: W. G. Sebald. Although Sebald never considered himself a novelist, his writing explicitly addresses the challenge of representing trauma, particularly in relation to the Holocaust. This article applies Ricœur’s insights on the function of the productive imagination and the effect on the reader to Sebald’s fragmentary style of writing. My thesis, derived from this application, insists on viewing memory in the face of horror and trauma not as something merely representational, but as a dynamic process we actively engage in, highlighting Ricœur’s emphasis on the role of reader in shaping our understanding of the past.

Occupied Spatiality: Non-Peace in Self-Affirmation

2024-08-29T12:59:02+03:00

Paul Ricœur considered the theme of non-peace in self-affirmation to have such existential and phenomenological bearing that he devoted his intellectual capacity to explore the self that is never immediately present to oneself or at immediate peace with oneself. Not all reasons for such originating non-peace are well observed in Ricœur scholarship. This article proposes that Ricœur approaches the self by means of occupied spatiality or under the notion of “having” the self. The argument is made that self-affirmation is reliant on objectification that, subsequently, results in the self “having” or possessing itself as an object. Such necessary structure for the process of self-affirmation leads the self to grasp a notion of itself as an expropriated appropriator; this achievement leaves the self in a perpetuated state of non-peace. Here the analysis—complementary to those already presented in Ricœur scholarship—approaches religious question-setting. Making a reference to Augustine the article accords with his personal assessment considering his “unfinished state” of needing to wait and hope for “that utter peace” when the problems of human existence do not disturb him any more.

The Troublemaker as a Non-intentional Social Activist

2024-08-14T10:24:23+03:00

There is a tension in Ricœur’s thinking between the undeniable presence of violence and his trust in a primordial goodness of existence. This tension is linked to Ricœur’s understanding of the human being as ambiguous and fragile, torn between freedom and nature, as well as between the voluntary and involuntary dimensions of human action. By analysing articles from the first decades after the Second World War, and especially Ricœur’s discussion of prophetical troublemaking through non--violence, voluntary poverty, and art, and comparing these to some of Ricœur’s later writings, the essay critically discusses the role Ricœur assigns to non-intentional social activism.
The author argues that the non-intentional and intentional dimensions of human action need to be kept in a fruitful critical tension with each other, to prevent an understanding of human existence as primarily tragic and passive. The gap separating ideals from the experienced reality, may, in line with Ricœur’s own intentions, be considered a space both for mourning of a lost innocence, and for hopeful visions guiding the struggle for a better and more just world.