Fragile Identities, Capable Selves

Savage, Roger

doi:10.5195/errs.2013.196

Cited by 2 publications

(4 citation statements)

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“…To my knowledge, Nussbaum's only study on Ricoeur is Nussbaum (2002). On the relation between capability and fragility in Ricoeur, see Savage (2013). (7) Affiliation (i) Live with and towards others (ii) 'Having the social bases of self-respect and non-humiliation' (8) Concern for other species (9) Play, recreation and rest (10) Control over one's environment (i) Political (ii) Material.…”

Section: Basic Functional Capabilities As 'Thin' Normative Standard Fmentioning

confidence: 99%

Hermeneutics and the capabilities approach: a thick heuristic tool for a thin normative standard of well-being

Wolff

2014

South African Journal of Philosophy

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Section: Basic Functional Capabilities As 'Thin' Normative Standard Fmentioning

confidence: 99%

Hermeneutics and the capabilities approach: a thick heuristic tool for a thin normative standard of well-being

Wolff

2014

South African Journal of Philosophy

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“…By itself, each way of living holds out the prospect -received and chosen -of the 'good' life." 54 This means that within communities members struggle to promote different values, different mores, or values that are about "the good life." 55 Furthermore, Savage points out that history has proven that a communal struggle for values often leads to violence towards minorities.…”

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confidence: 99%

“…54 This means that within communities members struggle to promote different values, different mores, or values that are about "the good life." 55 Furthermore, Savage points out that history has proven that a communal struggle for values often leads to violence towards minorities. We find examples of such violence in practices such as racial discrimination, colonial violence, or ethnic insults.…”

mentioning

confidence: 99%

“…We find examples of such violence in practices such as racial discrimination, colonial violence, or ethnic insults. 56 Following this line of reasoning, violence occurs within communities when the leading members that represent the values of the communal identity oppress minorities that represent different values. Yet if this is the case, a permanent risk of evil remains within justice systems, because rules of justice exercise power over, and possibly violence toward, others with different values.…”

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The Ambiguity of Justice: Paul Ricoeur on Universalism and Evil

Dierckxsens¹

2016

errs

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In this article I will examine Ricœur’s idea of the universal in his understanding of justice. Scholars recently discussed the extent to which Ricœur understands universal moral norms and universal rules of justice in his anthropology of human action (e.g., J. Michel, Paul Ricœur: une philosophie de l’agir humain, Paris: Les Éditions du Cerf, 2006), and argue that Ricœur stresses too much the idea of universal moral norms with regard to cultural and moral diversity (e.g., G. H. Taylor, “Ricoeur versus Ricoeur? Between the Universal and the Contextual,” From Ricoeur to Action. The Socio-Political Significance of Ricoeur’s Thinking, Todd S. Mei and David Lewin (eds.), (London and New York: Bloomsbury, 2012). G. H. Taylor, “Reenvisioning Justice,” Lo Squarda 12 (2013): 65-80). In this article I will take part in the debate about universalism and approach Ricœur’s idea of the universal from a different angle, in placing it in light of his idea of evil. The point I will aim to make in this article is that Ricœur’s idea of the relation between justice and evil demonstrates what I understand as the ambiguity of justice, which highlights the difficulty of defining universal rules of justice. I will argue that this ambiguity is the following: justice aims at the establishment of social peace and in that sense it is the necessary remedy against human evil, but justice also implies power, and possibly violence, over others in that it relates to violent feelings of vengeance, to institutional mechanism of authority, and to a struggle of values. Yet if rules of justice relate to evil in the sense of power over others, so I argue, then it is problematic to define absolute criteria for rules of justice, i.e., for rules for social peace: because justice relates to particular values, which means that the risk of violence is inherent to institutional rules of justice, there is no ultimate universal set of such rules. This article therefore questions Ricœur’s understanding of universal rules of justice in Oneself as Another. Yet, I will also draw on a series of other texts of Ricœur on justice (i.a., The Lectures on Ideology and Utopia, The Just and Reflections on the Just), and argue that Ricœur’s idea of justice allows understanding how we find common sensibilities about justice through dialogue, a sensibility for the other, and narratives as a way of critique of existing moral norms and rules of justice.

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Fragile Identities, Capable Selves

Cited by 2 publications

References 3 publications

Hermeneutics and the capabilities approach: a thick heuristic tool for a thin normative standard of well-being

Hermeneutics and the capabilities approach: a thick heuristic tool for a thin normative standard of well-being

The Ambiguity of Justice: Paul Ricoeur on Universalism and Evil

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