Paul Ricoeur's whole philosophical undertaking narrates a fondness for the possibleexpressed within the desire that during spite of loss of life, closure, and sedimentation, existence is opened by means of superabundance, via how the realm offers us even more than is feasible. Ricoeur's philosophical anthropology is a phenomenology of human skill, which provides onto the groundless flooring of person, specifically, God. therefore the tale of the able guy, starting with unique goodness held captive by means of a servile will and finishing with the potential of liberation and regeneration of the guts, underpins his ardour for the greater than attainable. The essays during this quantity hint the fluid circulation among phenomenological and non secular descriptions of the able self that emerges throughout Ricoeur's oeuvre and identify issues of connection for destiny advancements that will draw notion from this physique of notion.

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Freud, in Moses and Monotheism, showed its persistence. The Catholic mass, for example, is centered on the consecrated host, at once victim and offering, and the liturgy confers structure and rhythm on the offering and the sharing by the community of the broken body and shed blood. Since the time of the New Testament a sacrificial theology has circulated, in which the accent falls on the substitutionary aspect of the Paschal victim in response to the punitive requirement for retribution pronounced by a vengeful God.

I propose, the problem having been set, to follow for awhile the clear and illuminating interpretation of ReneĀ“ Girard in his famous work Violence and the Sacred (1972), then in The Scapegoat (1981) and his other works. ReneĀ“ Girard is not satisfied with the prevailing explanation of the instinct of aggressiveness considered common to all living things. He seeks and finds a source that is properly human in the competition between two similar desires relating to the same coveted object. He calls this spring of violence, which in fact contains the seed of murder, mimetic rivalry.

Yet it is also a fact that we experience actual recognition in a peaceful mode. The model is found in the ceremonial exchange of gifts in traditional societies. This ritualized exchange is not to be confused with the market exchange consisting in buying and selling in the context of a contract of exchange. The logic of the exchange of gifts is a logic of reciprocity that creates mutuality; it consists in the call to give in return contained in the act of giving. Where does this obligation come from?

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