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Eco-ethica

Volume 3, 2014
Nature and Culture in Our Time / Nature et culture de notre temps

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Displaying: 1-20 of 21 documents


1. Eco-ethica: Volume > 3
Peter Kemp, Noriko Hashimoto

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2. Eco-ethica: Volume > 3
Peter Kemp, Noriko Hashimoto

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nature and culture in our time / nature et culture de notre temps

3. Eco-ethica: Volume > 3
Peter Kemp

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4. Eco-ethica: Volume > 3
Robert Bernasconi Orcid-ID

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5. Eco-ethica: Volume > 3
Rebecka Lettevall

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6. Eco-ethica: Volume > 3
Noriko Hashimoto

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7. Eco-ethica: Volume > 3
Jacob Dahl Rendtorff Orcid-ID

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8. Eco-ethica: Volume > 3
Lars Hertzberg

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9. Eco-ethica: Volume > 3
Manuel B. Dy, Jr.

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10. Eco-ethica: Volume > 3
Bernard Reber

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11. Eco-ethica: Volume > 3
David Rasmussen

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12. Eco-ethica: Volume > 3
Peter McCormick

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13. Eco-ethica: Volume > 3
Pierre-Antoine Chardel Orcid-ID

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14. Eco-ethica: Volume > 3
Richard Kearney

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paul ricœur at 100 years / centenaire de paul ricœur

15. Eco-ethica: Volume > 3
Peter Kemp

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16. Eco-ethica: Volume > 3
Paul Ricœur

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17. Eco-ethica: Volume > 3
Luca M. Possati

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Quels sont les rapports entre l’éthique et la politique chez Paul Ricoeur ? Le Cogito herméneutique est-il un sujet du droit ? Chez Ricoeur, le passage de l ’éthique à la politique se révèle paradoxale. D’une part, le politique réalise la visée éthique d’une vie bonne : c ’est donc une partie de l ’éthique, un prolongement de celle-ci. De l’autre, le rapport de la politique au pouvoir bouleverse l’éthique : il existe une violence qui ne peut pas être réglée par la morale. Le rapport entre l ’éthique et le politique se configure ainsi à la fois comme une identité et une différence. Ricoeur nous propose la voie d’un kantisme post-hégélien qui trouve sur le plan de la reconnaissance mutuelle et de la logique du don la médiation nécessaire entre éthique et politique. Ainsi, le paradoxe politique assume un nouveau sens créatif.What is the relationship between ethics and politics in Paul Ricoeur ? Is the hermeneutic Cogito the subject of rights ? In Ricoeur, the passage from ethics to politics is paradoxical. On the one hand, the politics achieves the ethical aim of a good life: it is therefore a part of ethics, an extension of it. On the other hand, the relationship between politics and power destroys ethics: there is a kind of violence that cannot be settled by moral rules. The relationship between ethics and politics is configured as both identity and difference. Ricoeur o ffers us the path of a post-Hegelian Kantianism which finds the necessary mediation between ethics and politics in mutual recognition and in the logic of giving. Thus, the political paradox takes on a new creative meaning.
18. Eco-ethica: Volume > 3
Peter McCormick

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19. Eco-ethica: Volume > 3
Bengt Kristensson Uggla

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20. Eco-ethica: Volume > 3
Jacob Dahl Rendtorff Orcid-ID

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