D’une phénoménologie de la volonté à une philosophie du co-agir
The paper aims less to examine a particular aspect of the Philosophy of Will, developed by Ricœur than to identify in his later work the structures of transition (and the meaning of their articulation) from a phenomenology centered first on the eidos of a very solitary will to a philosophy of coacti...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Librairie Philosophique J. Vrin
2015
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| In: |
Revue des sciences philosophiques et théologiques
Year: 2015, Volume: 99, Issue: 4, Pages: 641-660 |
| Further subjects: | B
Morality
B Co-agir B Prochain B Intersubjectivité B Socius B Institutions |
| Online Access: |
Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The paper aims less to examine a particular aspect of the Philosophy of Will, developed by Ricœur than to identify in his later work the structures of transition (and the meaning of their articulation) from a phenomenology centered first on the eidos of a very solitary will to a philosophy of coaction that leads to the care for others and for institutions. One can thus recognize, within a very broad perspective, three complementary structures of transition that come initially from heterogenous philosophical traditions on the one hand, sociophenomenology coupled with the Hegelian philosophy of the Sittlichkeit, on the other hand, the Christian tradition of socius and of the neighbour tied with neo-Aristotelian political philosophy, and finally a semantics of action stemming from analytical trends. | ||
| 520 | |a L’objet de la présente contribution vise moins à analyser tel aspect de la Philosophie de la volonté élaboré par Ricœur que de repérer, dans son œuvre ultérieure, les structures de transition (et le sens de leur articulation) entre une phénoménologie d’abord centrée sur l’eidos d’une volonté bien solitaire à une philosophie du co-agir qui débouche sur le souci de l’autre et des institutions. On peut ainsi, dans une perspective très panoramique, pointer trois structures de transition complémentaires venant initialement de traditions philosophiques hétérogènes, d’une part, la socio-phénoménologie couplée avec la philosophie hégélienne de la Sittlichkeit, d’autre part, la tradition chrétienne du socius et du prochain couplée avec une philosophie politique néo-aristotélicienne, enfin une sémantique de l’action issue des courants analytiques. | ||
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