Η διαλεκτική εαυτότητας και ετερότητας στον Ricoeur: μετριοπάθεια και υπερβολή
| dc.contributor.author | Προβολάκης, Ευτύχης | el |
| dc.date.accessioned | 2015-11-23T08:43:28Z | |
| dc.date.available | 2015-11-23T08:43:28Z | |
| dc.identifier.uri | https://olympias.lib.uoi.gr/jspui/handle/123456789/7170 | |
| dc.identifier.uri | http://dx.doi.org/10.26268/heal.uoi.3815 | |
| dc.rights | Default License | |
| dc.subject | - | |
| dc.title | Η διαλεκτική εαυτότητας και ετερότητας στον Ricoeur: μετριοπάθεια και υπερβολή | el |
| heal.abstract | According to his hermeneutic determination to reconceive the Cartesian ‘subject’, Paul Ricoeur never ceased to identify instances of alterity and problematise the philosophical egotogical ‘subject’, a term replaced by the ‘self in Oneself as Another. Selfhood (ipseite) is approached there hermeneutically, by means of an analysis of performatives explicated on the basis of four questions: Who is speaking? Who is acting? Who is narrating? Who is morally responsible? The ensuing self is fragmented and polysemous. It does not enjoy the immediacy of an Ί am’, nor can it play the role of an ultimate foundation. Part of the tenth study of Oneself as Another is devoted to the dialectical articulation of selfhood and otherness. Although otherness constitutes a polysemous category too, I focus here on the link between selfhood and the other’s alterity. The self /other relation reveals Ricoeur’s commitment to mediation and moderation, an attitude also reflected in his endeavour to synthesise two accounts of intersubjectivity, Edmund Husserl’s egology and Emmanuel Levinas’ hyperbolic heterology. Ricoeur prioritises the demand for dialecticity and mutuality over against Levinas’ ‘irrelation’, and insists on the seifs ability to receive and recognise the other. As a result, he remains indebted to a normative and eschatological theory of human action, thereby underestimating the equally exigent ethical demand to respect the other’s singularity. His valorisation of mutuality cannot help reducing the other’s radical alterity, a move in which inheres the danger of assimilating the other, of not respecting its absolute uniqueness. Although selfhood or ipseity avoids the exaltation of the sovereign subject, there are, I argue, semantic and other theoretical considerations that prevent it from being solely a positive and benevolent potentiality. If Ricoeur’s dynamic but moderate ‘selfhood’ is indissociable from a vestigial sovereignty, a hyperbolic discourse, perhaps in the vein of Levinas, may be able to take more seriously into account the positive role of radical alterity in the constitution (and de-constitution) of the self and the ethical relation. | en |
| heal.access | free | |
| heal.bibliographicCitation | Βιβλιογραφία: σ. 123-124 | el |
| heal.dateAvailable | 2015-11-23T08:44:28Z | |
| heal.fullTextAvailability | true | |
| heal.generalDescription | 109-124 σ. | el |
| heal.journalName | Δωδώνη Μέρος Τρίτο Επιστημονική Επετηρίδα Τμήματος Φιλοσοφίας, Παιδαγωγικής και Ψυχολογίας Πανεπιστήμιο Ιωαννίνων; Τομ. 36 (2011-2013) | |
| heal.journalType | peer-reviewed | |
| heal.language | el | |
| heal.publicationDate | 2011 | |
| heal.publisher | Πανεπιστήμιο Ιωαννίνων | el |
| heal.recordProvider | Πανεπιστήμιο Ιωαννίνων. Φιλοσοφική Σχολή. Τμήμα Φιλοσοφίας, Παιδαγωγικής και Ψυχολογίας | el |
| heal.type | journalArticle | |
| heal.type.el | Άρθρο περιοδικού | el |
| heal.type.en | Journal article | en |
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