- GOSSE Bernard - Esaïe 12 et le Psautier
- REYMOND Bernard - Arts et religion, ces proches parents
- DUMONT Aurore - Romains 13 dans la philosophie morale et politique de Paul Ricœur
- TETAZ Jean-Marc - L’identité narrative comme théorie de la subjectivité pratique. Un essai de reconstruction de la conception de Paul Ricœur
- MÜLLER Denis - Human enhancement, humanisation de l’homme et théologie de l’intensité
- BÜHLER Pierre - « Ma tâche était de soulever partout des difficultés ». Relire Kierkegaard à l’occasion de son bicentenaire
Isaiah 12 refers to Ps 105 in the continuity of Ps 78 and others psalms of Asaph (50; 73-83), in a new understanding of the history of Israel. Thus Isa 12 refers to Ps 118; 148,13 in continuity of Ps 105. We have a response to the disappearance of the Davidic dynasty ascertained in Ps 84-89. Isa 12 uses Ps 93-98, a response to Ps 84-89. Isa 12,6 puts Isa 12 in the tradition of the return from the Exile (Isa 54,1) and in the context of Isa 10,20-24 and 11,16.
Schleiermacher has highlighted the relationship between art and religion. This contribution explores its different aspects, from the undifferentiated prehistory of this field to its most contemporary manifestations. The relationship between art and religion is such that they apply to the same types of sensitivity and set of the same primordial intuition. On both sides, this intuition results in arrangements which steps are sensibly identical and which account for the believers’ reference to God. Not a less decisive step is the reception (or reading). Anyway, arts and religions are capable of the best as well as the worst.
Saint Paul is regularly present throughout Paul Ricœur’s writings on the symbolic. In the aftermath of the Second World War, he is a figure who suits the thought which takes upon itself the task assigned to philosophy in general and political philosophy in particular by Karl Jaspers in The Question of German Guilt [Die Schuldfrage]. In 1949, this work brought Ricœur to confess that « we have not yet incorporated terror into an anthropology, nor seriously considered the historical and political dimension of man. » Within the political realm, the celebrated chapter thirteen of the Epistle to the Romans comes, for its part, to illustrate three stages of Ricœur’s thought. They frame « the political paradox, » namely that of the political as problem, the political as enigma, and the political asutopia. With Romans 13, one thus witnesses a resumption of the political, one which « proceeds centrally from a reflection upon evil » (Monteil) in order to progressively displace and attempt the wager of an affirmation of the political as progress devoted to the institution.
The understanding of narrative identity as exposed by Ricœur is an original take on the classical question of personal identity, relying on the technical resources of narrative and reading theory as developed in Time and Narrative to tackle the aporia of action analysed in Oneself as Another.For the author, the mingling of these two issues give Ricœur’s conception its richness and its philosophical originality.
The contemporary question of Human Enhancement invite both Christian theology and Christian ethics to redefine the role and meaning of anthropology in theology and to reinterpret the notion of human capabilities. The theological themes of justification and sanctification and the evocation of Holy Scripture (Epistle to the Romans) also help illuminate this challenge in a more qualitative orientation.
The author relies on a passage where Kierkegaard underlines the necessity to « create difficulties everywhere » as an essential part of his work. He shows how this goal is realized by way of an explanation of the difficulty according to different aspects of Kierkegaard’s work, showing also the contemporary issues at stake today.
Notes et chroniques
- PASTORELLI David - Chronique de critique textuelle du Nouveau Testament À propos de quelques livres récents
- STERNBERGER Jean-Pierre - À propos de Romains 9-11