The Good of Recognition analyzes the polysemy of recognition operative in the thought of two cont... more The Good of Recognition analyzes the polysemy of recognition operative in the thought of two contemporary French thinkers, Emmanuel Lévinas (1906–1995) and Paul Ricœur (1913–2005). Author Michael Sohn shows that recognition—a concept most often associated with Hegel’s works—appears prominently throughout the works of Lévinas and Ricœur, at the intersection of phenomenology, ethics, politics, and religion. Sohn situates recognition in the sociopolitical context of Lévinas and Ricœur and excavates the philosophical and religious sources that undergird the two thinkers’ use of recognition before contextualizing recognition within the broader themes of their thought.
By reflecting on phenomenology, ethics, and religion in The Good of Recognition, Sohn not only shows how Lévinas and Ricœur articulated a response to the pervasive problems of nonrecognition and misrecognition in their day but also suggests how their thought can contribute to a better understanding of our contemporary social and political landscape.
Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadam... more Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadamer-Habermas debate in an important work entitled “Hermeneutics and the Critique of Ideology” (1973). This chapter focuses on his earlier writings on tradition, specifically his critical engagement with French structuralism and philosophy of language during the 1960s through the early 1970s, which inform his later more well-known reflections. Instead of pursuing the now familiar themes of critique and ideology, distanciation and belonging, then, the themes of word or speech [parole] and writing [ecriture] will be examined. I argue that Ricœur offers a critique of a dead and static notion of tradition, conceived as an abstract, fixed structure and meaningless deposit. And he presents a constructive alternative for a living and dynamic sense of tradition, which is first an eventful address of speech to a listening individual or community and which is meaningfully mediated by writing through the phenomenon of the ‘written voice’ and the ‘listening reader’. By attending to and parsing the meanings of parole and ecriture, this chapter unfolds a philosophically rigorous and linguistically informed concept of tradition that is, at once, conservative and innovative.
This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examinin... more This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post-war period.
haps the most important book-length criticism of restorative justice. Marshall’s interpretation o... more haps the most important book-length criticism of restorative justice. Marshall’s interpretation of these two parables surpasses any other that I have read. His sensitive and thoughtful analysis of the experience of victimization goes beyond any other interpretation of the Compassionate Samaritan that I have seen. In this he resembles Daniel Philpott’s interpretation of victimization in Just and Unjust Peace (Oxford University Press, 2012). His description of the shameful rupture of relationship with father, family, and community by the prodigal son goes well beyond what I have seen previously. I think Marshall’s own practice of compassion explains a significant dimension of his own profundity. His insightful discussions of implications for the law double his importance.
concept of recognition [la reconnaissance] appears variously and repeatedly throughout Emmanuel L... more concept of recognition [la reconnaissance] appears variously and repeatedly throughout Emmanuel Levinas's corpus, perhaps most strikingly in the Hegelian formula of a "struggle for recognition" and perhaps most provocatively in Levinas's distinct sense of the ethical recognition of the other.1 Despite the multiple ways in which the concept is used, there has been no sustained attention given to its meaning and significance both in relation to Levinas's own thought and in relation to the broader intellectual movements of the day. This essay attempts to address this gap by situating and thematizing the operational concept of recognition within Levinas's thought. To hone in on recognition not only firmly situates Levinas's ethics of the other in critical conversation with Hegel, with whom that concept is most associated, but I also argue that he sought to appropriate and reinterpret its meaning through the insights and oversights of Husserlian phenomenology and its reflections on the structure of cognition or knowledge [la connaissance], so as to arrive at a more primordial ethical dimension prior to the struggle for recognition. The approach of this essay thematizes the multiple modes of recognition as it relates with the multiple modes of being and sensation operative within Levinas's thought. Being, sensation, and recognition are, I suggest, such basic and interrelated concepts that raising any one implicates the other two. To highlight the concept of recognition, then, necessarily involves and triangulates with the concepts of being and sensation. Within this configuration of key concepts, the course of this essay will proceed by considering naturalistic theory, Husserlian phenomenology, and finally Levinas's own approach. In each successive stage, there is a move toward a deeper, more concrete and primordial understanding of the phenomenon of recognition. The task of this essay then is threefold: (1) to assemble the distinct meanings of recognition for Levinas vis-avis the concepts of being and sensation; (2) to show that one meaning - the Hegelian struggle for recognition - is grounded in a certain interpretation of Husserl on the relationship between being, cognition, and sensation; and (3) to show that recognition, in its proper ethical sense, is grounded in broadened understandings of the concepts of being and sensation, best captured in the phrase "the sensation of the infinite." Historical Context: The Resurrection of Hegel Studies and the Emergence of Husserlian Phenomenology in France The question of recognition emerged within the intellectual context of the French reception of Hegel in the 1930s and 40s. Jean Wahl's Le malheur de la conscience, published in 1929,2 Alexandre Koyre's translations and readings of Hegel's Jena years,3 Alexandre Kojeve's famous seminars at Ecole Pratique des Hautes Etudes from 1 933-1 939,4 and Jean Hyppolite's translation and commentary on the Phenomenology* all contributed to the revival of Hegel's thought in France. The appreciative reception of Hegel was so complete by 1950 that Koyre, who had only two decades prior reported the relative impoverishment of Hegel studies, could now declare: "Since the publication of this report [in 1930], the situation of Hegel in the world of European philosophy and in particular French philosophy, has changed entirely: Hegelian philosophy has witnessed a veritable renaissance, or better, a resurrection."6 Levinas's early intellectual biography intersects with these towering figures in French thought. He attended Kojeve's lectures on Hegel in the 1930s.7 Koyre oversaw his French translation of Husseri's Cartesianische Meditationen? And during his doctoral studies, Jean Wahl, to whom he would later dedicate Totalite et infini, would have a profound and lasting impact on Levinas's thought.9 Finally, it was Hyppolite's French translation of Hegel's Phenomenology that would be used when Levinas later taught students.10 However, it was not merely that Levinas was introduced to Hegel by these thinkers, but that they offered a compelling interpretation. …
James F. Keenan has crafted an insightful narrative reflecting the contributions of multiple theo... more James F. Keenan has crafted an insightful narrative reflecting the contributions of multiple theologians associated with moral theology during the past century.The classical manuals of moral theology from the first half of the century, represented by the writings of Thomas Slater, Henry Davis, and Heribert Jone, serve as the base point against which the contributions of subsequent moral theologians are assessed. The early reformers of the tradition (Dom Odon Lottin, Fritz Tillman, Gerard Gilleman, and Bernard Häring) turned to systematic theology and the scriptures to provide a more theological and/or scriptural foundation to moral theology. After a brief commentary on the manner in which Humanae Vitae and Veritatis Splendor impacted the new directions in which moral theology was headed, Keenan turns to a series of moral theologians (Joseph Fuchs, Richard McCormick, Bruno Schuller, and others) whose writings affected the ethical theory underpinning the tradition (intrinsic moral evil, the principle of double effect).The most significant revisions of the last twenty years of the twentieth century, Keenan proposes, were new understandings of the natural law and discussions regarding the distinction between the “good” and the “right.”The final chapter is dedicated to issues associated with applied or special moral theology. Slater, Davis, and Jone may well have been able to engage in discussions of the issues discussed by Keenan until the final chapter. A special moral theology focused on issues of liberation associated with indigenous cultures beset with the outcomes of colonialism and the sexual exploitation of women would have been difficult for them to comprehend.
not easily reconciled. First, Jesus was nonviolent, and even those who construe rare and restrain... more not easily reconciled. First, Jesus was nonviolent, and even those who construe rare and restrained violence as a form of neighbor love cannot deny that Jesus himself never expressed love in this way (121). Second, although Jesus calls disciples to participate in God’s reign, that reign is but “eschatologically” present in a fallen world (119). Violence-transforming practices do not always work (125). Reconciling love may define kingdom discipleship, but when do we gauge love-in-action by the “present” reality of the kingdom, and when by the “not yet”? Third, according to Gushee, there is a difference (not separation) between church and government. This yields the conundrum that although their roles are different, Christians participate in both spheres, responsible not only for the peacemaking activities of the church but also for their social effects and for building just structures (5–6). Gushee does not claim to resolve these paradoxes. The collection underscores a more urgent challenge: to embody and expand Evangelical peacemaking as an integral dimension of discipleship and a powerful form of real-world politics. This book furthers theological-ethical analysis while leading scholars, students, and congregations to become active agents of change. Lisa Sowle Cahill Boston College
This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seek... more This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris between the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac, and Barth. The article proceeds to examine Ricœur’s own position within these debates.
Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadam... more Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadamer-Habermas debate in an important work entitled “Hermeneutics and the Critique of Ideology” (1973). This chapter focuses on his earlier writings on tradition, specifically his critical engagement with French structuralism and philosophy of language during the 1960s through the early 1970s, which inform his later more well-known reflections. Instead of pursuing the now familiar themes of critique and ideology, distanciation and belonging, then, the themes of word or speech [parole] and writing [écriture] will be examined. I argue that Ricœur offers a critique of a dead and static notion of tradition, conceived as an abstract, fixed structure and meaningless deposit. And he presents a constructive alternative for a living and dynamic sense of tradition, which is first an eventful address of speech to a listening individual or community and which is meaningfully mediated by writing through the phenomenon of the ‘written voice’ and the ‘listening reader’. By attending to and parsing the meanings of parole and écriture, this chapter unfolds a philosophically rigorous and linguistically informed concept of tradition that is, at once, conservative and innovative.
This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining hi... more This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post-war period.
This article situates and thematizes the operational concept of recognition within Emmanuel Levin... more This article situates and thematizes the operational concept of recognition within Emmanuel Levinas's works. It demonstrates that he appropriated from the Hegelian concept Anerkennung through the insights and oversights of Husserlian phenomenology in arriving at his distinct understanding of the ethical recognition of the other.
This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seek... more This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris that engaged the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac as well as Barth. The article proceeds to examine Ricœur’s own position within and distinct contribution to these debates. What emerges is a picture of a young Ricœur who is resolute and firm regarding the incompatibility of contemporary philosophies with Christian faith and the import of Christian philosophy precisely to critique the totalitarian claims of such approaches, but who remains tentative and searching in articulating a positive vision of it.
Bulletin of North American Paul Tillich Society, 2013
This article examines the historical and constructive issues underlying Paul Tillich and Paul Ric... more This article examines the historical and constructive issues underlying Paul Tillich and Paul Ricoeur's muted response to each other's works and critically explores the possible space for productive conversation between them.
The Good of Recognition analyzes the polysemy of recognition operative in the thought of two cont... more The Good of Recognition analyzes the polysemy of recognition operative in the thought of two contemporary French thinkers, Emmanuel Lévinas (1906–1995) and Paul Ricœur (1913–2005). Author Michael Sohn shows that recognition—a concept most often associated with Hegel’s works—appears prominently throughout the works of Lévinas and Ricœur, at the intersection of phenomenology, ethics, politics, and religion. Sohn situates recognition in the sociopolitical context of Lévinas and Ricœur and excavates the philosophical and religious sources that undergird the two thinkers’ use of recognition before contextualizing recognition within the broader themes of their thought.
By reflecting on phenomenology, ethics, and religion in The Good of Recognition, Sohn not only shows how Lévinas and Ricœur articulated a response to the pervasive problems of nonrecognition and misrecognition in their day but also suggests how their thought can contribute to a better understanding of our contemporary social and political landscape.
Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadam... more Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadamer-Habermas debate in an important work entitled “Hermeneutics and the Critique of Ideology” (1973). This chapter focuses on his earlier writings on tradition, specifically his critical engagement with French structuralism and philosophy of language during the 1960s through the early 1970s, which inform his later more well-known reflections. Instead of pursuing the now familiar themes of critique and ideology, distanciation and belonging, then, the themes of word or speech [parole] and writing [ecriture] will be examined. I argue that Ricœur offers a critique of a dead and static notion of tradition, conceived as an abstract, fixed structure and meaningless deposit. And he presents a constructive alternative for a living and dynamic sense of tradition, which is first an eventful address of speech to a listening individual or community and which is meaningfully mediated by writing through the phenomenon of the ‘written voice’ and the ‘listening reader’. By attending to and parsing the meanings of parole and ecriture, this chapter unfolds a philosophically rigorous and linguistically informed concept of tradition that is, at once, conservative and innovative.
This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examinin... more This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post-war period.
haps the most important book-length criticism of restorative justice. Marshall’s interpretation o... more haps the most important book-length criticism of restorative justice. Marshall’s interpretation of these two parables surpasses any other that I have read. His sensitive and thoughtful analysis of the experience of victimization goes beyond any other interpretation of the Compassionate Samaritan that I have seen. In this he resembles Daniel Philpott’s interpretation of victimization in Just and Unjust Peace (Oxford University Press, 2012). His description of the shameful rupture of relationship with father, family, and community by the prodigal son goes well beyond what I have seen previously. I think Marshall’s own practice of compassion explains a significant dimension of his own profundity. His insightful discussions of implications for the law double his importance.
concept of recognition [la reconnaissance] appears variously and repeatedly throughout Emmanuel L... more concept of recognition [la reconnaissance] appears variously and repeatedly throughout Emmanuel Levinas's corpus, perhaps most strikingly in the Hegelian formula of a "struggle for recognition" and perhaps most provocatively in Levinas's distinct sense of the ethical recognition of the other.1 Despite the multiple ways in which the concept is used, there has been no sustained attention given to its meaning and significance both in relation to Levinas's own thought and in relation to the broader intellectual movements of the day. This essay attempts to address this gap by situating and thematizing the operational concept of recognition within Levinas's thought. To hone in on recognition not only firmly situates Levinas's ethics of the other in critical conversation with Hegel, with whom that concept is most associated, but I also argue that he sought to appropriate and reinterpret its meaning through the insights and oversights of Husserlian phenomenology and its reflections on the structure of cognition or knowledge [la connaissance], so as to arrive at a more primordial ethical dimension prior to the struggle for recognition. The approach of this essay thematizes the multiple modes of recognition as it relates with the multiple modes of being and sensation operative within Levinas's thought. Being, sensation, and recognition are, I suggest, such basic and interrelated concepts that raising any one implicates the other two. To highlight the concept of recognition, then, necessarily involves and triangulates with the concepts of being and sensation. Within this configuration of key concepts, the course of this essay will proceed by considering naturalistic theory, Husserlian phenomenology, and finally Levinas's own approach. In each successive stage, there is a move toward a deeper, more concrete and primordial understanding of the phenomenon of recognition. The task of this essay then is threefold: (1) to assemble the distinct meanings of recognition for Levinas vis-avis the concepts of being and sensation; (2) to show that one meaning - the Hegelian struggle for recognition - is grounded in a certain interpretation of Husserl on the relationship between being, cognition, and sensation; and (3) to show that recognition, in its proper ethical sense, is grounded in broadened understandings of the concepts of being and sensation, best captured in the phrase "the sensation of the infinite." Historical Context: The Resurrection of Hegel Studies and the Emergence of Husserlian Phenomenology in France The question of recognition emerged within the intellectual context of the French reception of Hegel in the 1930s and 40s. Jean Wahl's Le malheur de la conscience, published in 1929,2 Alexandre Koyre's translations and readings of Hegel's Jena years,3 Alexandre Kojeve's famous seminars at Ecole Pratique des Hautes Etudes from 1 933-1 939,4 and Jean Hyppolite's translation and commentary on the Phenomenology* all contributed to the revival of Hegel's thought in France. The appreciative reception of Hegel was so complete by 1950 that Koyre, who had only two decades prior reported the relative impoverishment of Hegel studies, could now declare: "Since the publication of this report [in 1930], the situation of Hegel in the world of European philosophy and in particular French philosophy, has changed entirely: Hegelian philosophy has witnessed a veritable renaissance, or better, a resurrection."6 Levinas's early intellectual biography intersects with these towering figures in French thought. He attended Kojeve's lectures on Hegel in the 1930s.7 Koyre oversaw his French translation of Husseri's Cartesianische Meditationen? And during his doctoral studies, Jean Wahl, to whom he would later dedicate Totalite et infini, would have a profound and lasting impact on Levinas's thought.9 Finally, it was Hyppolite's French translation of Hegel's Phenomenology that would be used when Levinas later taught students.10 However, it was not merely that Levinas was introduced to Hegel by these thinkers, but that they offered a compelling interpretation. …
James F. Keenan has crafted an insightful narrative reflecting the contributions of multiple theo... more James F. Keenan has crafted an insightful narrative reflecting the contributions of multiple theologians associated with moral theology during the past century.The classical manuals of moral theology from the first half of the century, represented by the writings of Thomas Slater, Henry Davis, and Heribert Jone, serve as the base point against which the contributions of subsequent moral theologians are assessed. The early reformers of the tradition (Dom Odon Lottin, Fritz Tillman, Gerard Gilleman, and Bernard Häring) turned to systematic theology and the scriptures to provide a more theological and/or scriptural foundation to moral theology. After a brief commentary on the manner in which Humanae Vitae and Veritatis Splendor impacted the new directions in which moral theology was headed, Keenan turns to a series of moral theologians (Joseph Fuchs, Richard McCormick, Bruno Schuller, and others) whose writings affected the ethical theory underpinning the tradition (intrinsic moral evil, the principle of double effect).The most significant revisions of the last twenty years of the twentieth century, Keenan proposes, were new understandings of the natural law and discussions regarding the distinction between the “good” and the “right.”The final chapter is dedicated to issues associated with applied or special moral theology. Slater, Davis, and Jone may well have been able to engage in discussions of the issues discussed by Keenan until the final chapter. A special moral theology focused on issues of liberation associated with indigenous cultures beset with the outcomes of colonialism and the sexual exploitation of women would have been difficult for them to comprehend.
not easily reconciled. First, Jesus was nonviolent, and even those who construe rare and restrain... more not easily reconciled. First, Jesus was nonviolent, and even those who construe rare and restrained violence as a form of neighbor love cannot deny that Jesus himself never expressed love in this way (121). Second, although Jesus calls disciples to participate in God’s reign, that reign is but “eschatologically” present in a fallen world (119). Violence-transforming practices do not always work (125). Reconciling love may define kingdom discipleship, but when do we gauge love-in-action by the “present” reality of the kingdom, and when by the “not yet”? Third, according to Gushee, there is a difference (not separation) between church and government. This yields the conundrum that although their roles are different, Christians participate in both spheres, responsible not only for the peacemaking activities of the church but also for their social effects and for building just structures (5–6). Gushee does not claim to resolve these paradoxes. The collection underscores a more urgent challenge: to embody and expand Evangelical peacemaking as an integral dimension of discipleship and a powerful form of real-world politics. This book furthers theological-ethical analysis while leading scholars, students, and congregations to become active agents of change. Lisa Sowle Cahill Boston College
This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seek... more This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris between the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac, and Barth. The article proceeds to examine Ricœur’s own position within these debates.
Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadam... more Paul Ricœur’s understanding of tradition is usually associated with his intervention in the Gadamer-Habermas debate in an important work entitled “Hermeneutics and the Critique of Ideology” (1973). This chapter focuses on his earlier writings on tradition, specifically his critical engagement with French structuralism and philosophy of language during the 1960s through the early 1970s, which inform his later more well-known reflections. Instead of pursuing the now familiar themes of critique and ideology, distanciation and belonging, then, the themes of word or speech [parole] and writing [écriture] will be examined. I argue that Ricœur offers a critique of a dead and static notion of tradition, conceived as an abstract, fixed structure and meaningless deposit. And he presents a constructive alternative for a living and dynamic sense of tradition, which is first an eventful address of speech to a listening individual or community and which is meaningfully mediated by writing through the phenomenon of the ‘written voice’ and the ‘listening reader’. By attending to and parsing the meanings of parole and écriture, this chapter unfolds a philosophically rigorous and linguistically informed concept of tradition that is, at once, conservative and innovative.
This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining hi... more This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post-war period.
This article situates and thematizes the operational concept of recognition within Emmanuel Levin... more This article situates and thematizes the operational concept of recognition within Emmanuel Levinas's works. It demonstrates that he appropriated from the Hegelian concept Anerkennung through the insights and oversights of Husserlian phenomenology in arriving at his distinct understanding of the ethical recognition of the other.
This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seek... more This article explores Paul Ricœur’s early writings in the 1930s on Christian philosophy. It seeks to contextualize both his published and unpublished works from that period within the robust historical, philosophical and theological debates in Paris that engaged the leading intellectuals of the time: Bréhier, Gilson, Blondel, Brunschvicg, Marcel, Maury, de Lubac as well as Barth. The article proceeds to examine Ricœur’s own position within and distinct contribution to these debates. What emerges is a picture of a young Ricœur who is resolute and firm regarding the incompatibility of contemporary philosophies with Christian faith and the import of Christian philosophy precisely to critique the totalitarian claims of such approaches, but who remains tentative and searching in articulating a positive vision of it.
Bulletin of North American Paul Tillich Society, 2013
This article examines the historical and constructive issues underlying Paul Tillich and Paul Ric... more This article examines the historical and constructive issues underlying Paul Tillich and Paul Ricoeur's muted response to each other's works and critically explores the possible space for productive conversation between them.
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Books by Michael Sohn
By reflecting on phenomenology, ethics, and religion in The Good of Recognition, Sohn not only shows how Lévinas and Ricœur articulated a response to the pervasive problems of nonrecognition and misrecognition in their day but also suggests how their thought can contribute to a better understanding of our contemporary social and political landscape.
Papers by Michael Sohn
Book Reviews by Michael Sohn
By reflecting on phenomenology, ethics, and religion in The Good of Recognition, Sohn not only shows how Lévinas and Ricœur articulated a response to the pervasive problems of nonrecognition and misrecognition in their day but also suggests how their thought can contribute to a better understanding of our contemporary social and political landscape.