By Professor Kevin J. Vanhoozer
Even though Paul Ricoeur's writings are largely and appreciatively learn by means of theologians, this ebook deals an entire, sympathetic but severe account of Ricoeur's conception of narrative interpretation and its contribution to theology. not like many earlier reports of Ricoeur, half I argues that Ricoeur's hermeneutics has to be considered within the mild of his total philosophical schedule, as a fusion and continuation of the incomplete initiatives of Kant and Heidegger. fairly priceless is the focal point on Ricoeur's contemporary narrative idea because the context within which Ricoeur offers with difficulties of time and the inventive mind's eye; and it turns into transparent that narrative stands on the crossroads of Ricoeur's look for the that means of individual in addition to his look for the which means of texts. half II examines the possibility of Ricoeur's narrative idea for resolving definite theological difficulties, akin to the dichotomy betweens the Jesus of heritage and the Christ of religion.
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For Heidegger, being-there is authentic when it faces its "ownmost" possibility - mortality. Inauthentic existence is, according to Heidegger, a fleeing from this ruling possibility. ' " 38 Authentic existence, on the other hand, is an "anticipatory resoluteness" in the face of this approaching finality. We should not passively wait for death, but have the courage to exist in the awareness of our finitude. This courage, the ultimate locus of authenticity, is freedom - freedom to accept the nothingness of our existence.
With regard to visions of human existence, are there not vain imaginings as well? Is not the imagination sometimes a false prophet? Ricoeur's analysis of the "project" forbids any facile equation between creation and the "imaginary" on the one hand, and discovery and the "real" on the other. For the project is an act of the will which can create what Ricoeur claims is a real possibility. But the status of unrealized possibilities is hotly disputed. " 20 Rescher argues that while hypothetical possibilities can be thought of, they do not exist as such - they are not independent of the mind which conceives them.
35 See Donald MacKinnon's "Idealism and Realism: An Old Controversy Renewed" and "The Conflict between Realism and Idealism: Remarks on the Significance for the Philosophy of Religion of a Classical Philosophical Controversy Recently Renewed," in his Explorations in Theology 5 (London, SCM, 1979), 138-65. '' What is discovered may not be correctly described, but the point is that it is not brought into being by the discoverers, as is an invention (The Problem of Metaphysics [Cambridge University Press, 1974], 74).