Podcasts about paul ricoeur

Vous faites la queue au supermarché, et la personne derrière vous démarre la conversation en déballant très vite tous ses malheurs, ce qui vous met mal à l'aise. En sortant, vous appelez tout de suite un·e ami·e pour lui raconter cette interaction et ce que ça vous a fait. Au fil de la conversation, cet·te ami·e esquive une nouvelle fois de répondre sincèrement à votre question “et sinon comment ça va, toi ?” et vous vous sentez frustré·e de ne pas pouvoir vraiment échanger à son sujet. Comment trouver le bon équilibre entre partager tout ce qu'on vit, et risquer d'exploser à force de ne jamais se confier ? À quel point faut-il préserver des zones d'intimité ? Est-ce que c'est bon pour soi de tout répéter ? Pour comprendre ce qui se joue quand on partage ses émotions, Marie Misset fait entendre les témoignages d'Anne, Sacha et Alexandre, qui ont des rapports différents aux confidences. Elle interroge le neuropsychologue Florian Gatto, spécialisé en psychotrauma, pour parler de régulation émotionnelle, de recadrage cognitif et des bonnes dispositions pour se montrer vulnérable.Pour aller plus loin : Lire Soi même comme un autre de Paul Ricoeur sur l'identité narrative Lire Processus de maturation chez l'enfant de Donald Winnicott et Le drame de l'enfant doué d'Alice Miller sur le vrai et le faux selfLire sur la théorie de la pénétration sociale d'Irwin Altman et Dalmas A. TaylorLire l'étude sur le rôle de la réciprocité en amitié pour le MITLire La clinique de la dignité de Cynthia Fleury à propos de la honteLire Poétique de la relation d'Edouard Glissant sur le droit à l'opacitéSi vous aussi vous voulez nous raconter votre histoire dans Émotions, écrivez-nous en remplissant ce formulaire ou à l'adresse hello@louiemedia.com.Émotions est un podcast de Louie Media. Marie Misset a tourné, écrit et monté cet épisode. La réalisation sonore est de Clémence Reliat, qui a réalisé le générique, à partir d'un extrait d'En Sommeil de Jaune. Elsa Berthault est en charge de la production. Pour avoir des news de Louie, des recos podcasts et culturelles, abonnez-vous à notre newsletter en cliquant ici. Vous souhaitez soutenir la création et la diffusion des projets de Louie Media ? Vous pouvez le faire via le Club Louie. Chaque participation est précieuse. Nous vous proposons un soutien sans engagement, annulable à tout moment, soit en une seule fois, soit de manière régulière. Au nom de toute l'équipe de Louie : MERCI ! Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Emiliana Mangone, Guido Gili"Speranza. Passione del possibile"Vita e Pensierowww.vitaepensiero.itCi sono parole che crediamo di conoscere perfettamente perché indicano realtà che fanno parte della nostra esperienza quotidiana. Una di queste è speranza. Come hanno detto in tanti, da Aristotele a oggi, la speranza è un bisogno universale e una struttura della stessa vita umana, perché senza speranza non possiamo vivere. Come esperienza soggettiva essa si esprime in forma di emozione, sentimento, tratto della personalità, abito di azione, virtù. Non è però solo qualcosa che accade ‘nelle' persone, ma anche ‘tra' le persone. Speriamo non solo per noi stessi, ma anche per gli altri, con gli altri e a volte contro gli altri. Persone e gruppi diversi ripongono la loro speranza in realtà diverse: nella vita oltre la morte, nella felicità in questo mondo, nella sicurezza materiale, nell'amore, nella salute del corpo o nel benessere spirituale… E ci sono poi anche le ‘grandi' speranze delle classi sociali, delle generazioni, delle nazioni o dell'intera umanità.Facendo riferimento alle scienze umane e sociali, alla letteratura e alla storia dell'arte, i due sociologi Guido Gili ed Emiliana Mangone percorrono a tutto tondo il tema della speranza interrogandosi, ad esempio, sui suoi caratteri propri; sul rapporto con il desiderio o l'attesa; sulle forme della sua relazione con la trascendenza. E ancora: perché in certe epoche e luoghi la speranza nasce o risorge prepotente, mentre in altri si isterilisce e sembra sparire dall'orizzonte della vita personale e associata? E soprattutto, perché oggi c'è bisogno di speranza, la «passione del possibile», come la definiscono Jürgen Moltmann e Paul Ricoeur.Guido Gili è docente di Sociologia nell'Università Gregoriana e di Teoria della comunicazione nell'Università della Santa Croce. Già preside e prorettore nell'Università del Molise, ha anche insegnato nelle Università di Bologna e LUISS «Guido Carli» di Roma. I suoi principali interessi di ricerca riguardano la teoria della comunicazione e la sociologia della cultura e dell'educazione. Tra le sue più recenti pubblicazioni: The History and Theory of Post-Truth Communication (con Giovanni Maddalena, 2020), La credibilità politica (con Massimiliano Panarari, 2020), Comunicare. Persone, relazioni, media (con Giovanni Boccia Artieri e Fausto Colombo, 2022), La differenza che arricchisce. Comunicazione e transculturalità (con Alberto Gil, 2022).Emiliana Mangone è professoressa ordinaria di Sociologia dei processi culturali e comunicativi presso il Dipartimento di Scienze Politiche e della Comunicazione dell'Università degli Studi di Salerno. Dirige il Narratives and Social Changes-International Research Group (NaSC-IRG, 2020-2026). I suoi interessi di ricerca si rivolgono ai sistemi culturali e istituzionali, con particolare attenzione alle rappresentazioni sociali, ai processi relazionali, alla conoscenza e alla narrazione come elementi chiave dell'azione, agli studi sulle migrazioni, nonché allo studio del pensiero di Pitirim A. Sorokin. Recentemente ha pubblicato: Pitirim A. Sorokin: Rediscovering a Master of Sociology (2023).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

durée : 00:51:11 - Les Nuits de France Culture - par : Philippe Garbit - En avril 2000, l'émission "Le bien commun" avait invité le philosophe Paul Ricoeur. A propos du thème "La justice et le pardon", il répondait à la question suivante : "comment passe-t-on de la guerre à la paix et en quoi la justice peut-elle nous aider à sortir de cette terreur ?" - réalisation : Mydia Portis-Guérin - invités : Paul Ricœur Philosophe (1913-2005)

Franco Sarcinelli"Vita e morte nei campi di sterminio"Dall'ascesa del nazismo al compimento della ShoahMimesis Edizioniwww.mimesisedizioni.itCome è stato possibile giungere ai lager? Come può un uomo esercitare un tipo di violenza pianificata, programmata e normalizzata? Come si può parlare, dopo tutto questo, di homo sapiens?Sono queste le domande da cui parte Franco Sarcinelli per costruire una vera e propria genealogia critica dei campi di concentramento: dalle fondamenta dell'ideologia nazista fino alle persecuzioni e allo sterminio di massa. Un ammonimento a guardarsi da quei momenti storici in cui razzismo, oscurantismo e fanatismo dettano la propria legge.Franco Sarcinelli ha insegnato Storia e Filosofia nei licei milanesi. Ha fondato la rivista “In Circolo. Rivista di filosofia e culture” nel 2016. Per molti anni è stato membro del direttivo della Società Filosofica Italiana, sezione lombarda. È intervenuto in convegni internazionali sul pensiero di Paul Ricoeur. Per Mimesis ha recentemente pubblicato Essere umano. Per un'etica del ben-essere (2024)IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

In this episode we discuss a few sections in Ricoeur's collection of essays titled "The Conflict of Interpretation". We discuss why Ricoeur sees Marx, Nietzsche, and Freud as masters of suspicion and how that should help us think about religion, ourselves, and our modern world. Intro (00:00:45) From Descartes to Marx, Nietzsche, and Freud (00:04:45) The Function of Religion in Marx, Nietzsche, and Freud (00:19:19) We are All Armchair Psychologists (00:38:05)

Stefano Didoné, Lorenzo Biagi"Oltre ChatGPT"Elogio del raccontoEdizioni Messaggero Padovawww.edizionimessaggero.itBreve saggio a due voci in cui l'esperienza del narrare viene esplorata dal punto di vista filosofico e dal punto di vista teologico, in relazione al fenomeno della parola e della parola di Dio. Le applicazioni di massa dell'intelligenza artificiale pongono molte questioni sulla natura umana del raccontare, irriducibile alla sola produzione tecnica di testi in quanto espressione del mistero dell'autocoscienza e del suo formarsi. Dapprima gli autori analizzano il confronto tra i due principali paradigmi generativi di sapere, quello scientifico e quello narrativo, mettendo in discussione il primato del primo sul secondo. In seguito si concentrano sulla proposta filosofica di Paul Ricoeur (circa l'identità umana come “identità narrativa”) e sulla reinterpretazione dell'identità cristiana in chiave stilistica (C. Theobald).Lorenzo Biagi è docente di antropologia filosofica presso lo Iusve e di etica ed educazione presso l'ISSR “Giovanni Paolo I”. Tra le sue pubblicazioni con Edizioni Messaggero Padova ricordiamo Cercare sempre (2022); Uomo (2020); Politica (2017); Corruzione (2014).Stefano Didoné insegna teologia fondamentale presso l'ISSR “Giovanni Paolo I” ed Ermeneutica biblica presso la Facoltà Teologica del Triveneto. Ha conseguito il dottorato in teologia presso la Facoltà Teologica dell'Italia Settentrionale e il post-dottorato presso il Centre Sèvres (Parigi) con Christoph Theobald. Con Edizioni Messaggero Padova ha curato il volume Ancora padri? Un percorso formativo per presbiteri sulla paternità (2019).IL POSTO DELLE PAROLEascoltare fa pensarewww.ilpostodelleparole.itDiventa un supporter di questo podcast: https://www.spreaker.com/podcast/il-posto-delle-parole--1487855/support.

Donnez-moi votre feedback par SMS (mobile uniquement)!EtymologieDu grec êthikế , « la science morale », de êthos, « lieu de vie ; habitude, mœurs ; caractère, état de l'âme, disposition psychique ».DéfinitionDésigne une pratique ayant pour objectif de déterminer une manière conforme de vivre dans un habitat en correspondant aux fins ou aux rôles de la vie de l'être humainDécision dite rationnelle prise à partir d'un libre dialogue entre des individus conscients des savoirs et de cultures parfois riches de traditions et de codes idéologiques assimilés.Réalisation raisonnable des besoinsA distinguer de la morale, ensemble de devoirs (impératifs catégoriques qui commandent de faire Le Bien posé comme valeur absolue, par exemple « tu ne tueras pas »).Consensus = trouver le bien commun (que Paul Ricoeur appelle le compromis…) en situation de conflit, donc quand "plusieurs systèmes de justification sont en conflit": il faut faire A parce que…, il faut faire B parce que…Exemple: lors de la Covid, il faut renvoyer les personnes à la maison parce que c'est dangereux vs il faut les faire venir travailler pour conserver l'entreprise en vieLes deux propositions se justifient!A distinguer du compromis dans lequel les parties perdent toujours quelque chose.Pourquoi une éthique du consensus?Construire le bien commun!Le bien commun dépend du groupe, qui peut le définir (commune, canton, pays, etc.) ou le subir (marché, etc.).Avantage: quand je parle je ne frappe pas (parole vs violence)Comment la construire?Combiner les différents systèmes de justification: prendre des éléments de A et de B pour trouver un consensus, une solution qui satisfasse les parties.Exemple: reviennent travailler les personnes qui le veulent, en assurant un service minimum aux clientsUtiliser une sagesse pratique non doctrinaire; faire appel à l'imagination plutôt qu'à l'intransigeance donc attention aux valeurs!Quelles sont les alternatives?Comportements non éthiques (Enron, Goldman Sachs)Compétition à outranceAgression, domination (réalisation raisonnable des besoins)SoumissionPrérequis?Confiance :-(Donc sécurité psychologique et tutti fruttiSources: https://www.philomag.com/articles/va-t-redecouvrir-les-vertus-du-compromis-la-lecon-de-paul-ricoeur?check_logged_in=1https://fr.wikipedia.org/wiki/%C3%89thique Accès gratuit à toutes nos ressources: www.coapta.ch/campusAccès aux archives du podcast: www.coapta.ch/podcast© COAPTA SàrlTous les épisodes disponibles sur www.coapta.ch/podcast ou sur votre plateforme préférée (Spotify, Apple Podcasts, Google Podcasts); cherchez "Leadershift" ou "Vincent Musolino"

durée : 00:03:44 - Le Pourquoi du comment : philo - par : Frédéric Worms - Donald Winnicott et Paul Ricoeur montrent que le soutien mutuel est vital. Dès la naissance, l'attachement se manifeste par des liens physiques et psychiques. En période de crises, ce soutien renforce notre résilience individuelle et notre capacité collective pour surmonter les épreuves.

Eve Vaguerlant, agrégée, docteur en lettres et mère d'une petite fille. Elle enseigne dans un collège d'île de France. Après avoir écrit Un prof ne devrait pas dire ça, elle vient de publier L'effacement des mères, du féminisme à la haine de la maternité (Éd. L' Artilleur) Laetitia Lambert, scénariste et réalisatrice de documentaires dont Naissance des parents et Nos familles, nos liens. Elle vient de publier L'instinct maternel - mémoires d'une jeune mèredérangée (Éd. Fayard) Ketty Rouf, née à Trieste, après une maîtrise de philosophie elle a poursuivi ses études conseillée par Paul Ricoeur. Après avoir été récompensée pour son premier roman On ne touche pas, elle publie Mère absolument (Éd. Albin Michel) Adeline Baldacchino, haut-fonctionnaire, écrivain et mère de famille, elle est aussi poète et vient de publier lier un recueil de poèmes dédiés à son fils intitulé Le baume de Galaad (Éd. Rhubarbe éditions)Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Våren 2023 gav Øystein Brekke, professor ved OsloMet, ut boka Religionshermeneutikk. I boka argumenterer han for ei fleirfagleg, konglomerativ, tilnærming til religion og livssyn i skulen - og for at skulefaget må ha ein livssynsopen fagontologi. Denne episoden er den andre samtalen Øystein har med Inge om tankane i boka. Målet er både å opne opp diskusjonane i boka for fleire, og å kunne gå djupare inn på det som vert diskutert. Dersom du har spørsmål, innspel, kritikk eller kommentarar til episoden kan du sende dei til krlepodden@outlook.com *Her er eit knippe lenker og lesetips for lyttarar som vil gå meir inn i stoffet frå episoden * Store norske leksikon om Paul Ricoeur. (https://snl.no/Paul_Ricoeur) Andreassen, Øyvind Soltun og Jørgensen, Camilla Stabel (2022). «Et ressursperspektiv på uenighet. Analyse av kjerneelementet Utforsking av religioner og livssyn med ulike metoder.» Prismet, 73(2–3), 23–49. https://doi.org/10.5617/pri.9696 Anker, Trine (2018). «Hvordan utforme kjerneelementer i KRLE / Religion og etikk?» Religion og livssyn. Tidsskrift for religionslærerforeningen i Norge, 30(1), 2–3. Brekke, Øystein (2016). «Arkeologi og teleologi. Paul Ricoeurs dialektiske kulturteori.» I M.P. Clausen og L. Sandbeck (red.), Og teologi. Festskrift til Carsten Pallesen (51–73), Eksistensen. https://oda.oslomet.no/oda-xmlui/handle/10642/4274 Brekke, Øystein og Æsøy, Knut Ove (2023). «Livsmeistring og livsmeining: KRLE som undringspraksis.», side 87-100 I: Folkehelse og livsmestring - med utgangspunkt i fagene (https://www.universitetsforlaget.no/folkehelse-og-livsmestring). Universitetsforlaget. Krogseth, Otto (2009). «Religion og kultur. Forsøk på en forholdsbestemmelse.» I A. Brunvoll mfl. (red.)_ Religion og kultur. Ein fleirfagleg samtale_ (32–45). Universitetsforlaget. Gilhus, Ingvild Sælid (2009). «Hva er religion i dag? Religionsbegrep og religionsvitenskap.» I A. Brunvoll mfl. (red.) Religion og kultur. Ein fleirfagleg samtale (19–31). Universitetsforlaget. Skeie, Geir (2006). «What do we mean by ‘religion' in education? On disciplinary knowledge and knowledge in the classroom.» I K. Tirri (red.) Religion, spirituality and identity (85–100). Peter Lang Publishing Group. Øystein si bok finn du her: https://www.universitetsforlaget.no/religionshermeneutikk Øystein har og laga ei religionsfagleg og religionsdidaktisk studentordliste (https://www.academia.edu/103426850/Religionsfagleg_og_religionsdidaktisk_studentordliste?fbclid=IwAR1h4TFYOv9OSUDR_RLAiTqZHdDVUCR3XuNdETEQpGZmeMgxqfTj2b8llYg). Der kan du finne forklaringar på mange av omgrepa vi brukar i samtalen. Sitatet som opnar episoden er frå side 164 i boka til Øystein, der han siterer Otto Krogseth frå kapittelet "Religion og kultur. Forsøk på en forholdsbestemmelse". Her er sitatet i sin heilskap: "Kultur og religioner er ikke «første ordens»-størrelser, der begreper avbilder eller representerer foreliggende forhold, tilgjengelig for direkte observasjon. I stedet har vi å gjøre med abstrakte, konstruerte «andre ordens»-størrelser, diskursbegreper der meningsinnholdet ikke er tilgjengelig uavhengig av «sekundære», forskjellige og kontekstbaserte forhandlinger omkring begrepene." (Krogseth 2009: 33) Musikk av Lee Rosevere «Thought Bubbles» https://creativecommons.org/licenses/by/4.0/ «All the Answers» https://creativecommons.org/licenses/by/4.0/

Pierre-Édouard Deldique reçoit dans Idées, en première partie, au sujet de Paul Ricoeur et l'imagination : Michael Foessel, auteur d'un dossier sur ce thème dans le numéro de mai de la revue Esprit, notre partenaire ; et en seconde partie, il est question de la philosophie bambou, avec Jeanne Pham Tran, éditrice, auteure de « Révolution bambou », aux éditions des Équateurs.

Pierre-Édouard Deldique reçoit dans Idées, en première partie, au sujet de Paul Ricoeur et l'imagination : Michael Foessel, auteur d'un dossier sur ce thème dans le numéro de mai de la revue Esprit, notre partenaire ; et en seconde partie, il est question de la philosophie bambou, avec Jeanne Pham Tran, éditrice, auteure de « Révolution bambou », aux éditions des Équateurs.

durée : 00:51:11 - Les Nuits de France Culture - par : Philippe Garbit - En avril 2000, l'émission "Le bien commun" avait invité le philosophe Paul Ricoeur. A propos du thème "La justice et le pardon", il répondait à la question suivante : "comment passe-t-on de la guerre à la paix et en quoi la justice peut-elle nous aider à sortir de cette terreur ?" - réalisation : Mydia Portis-Guérin - invités : Paul Ricœur Philosophe (1913-2005)

durée : 00:55:00 - Les Nuits de France Culture - par : Philippe Garbit, Antoine Garapon - En avril 2000, l'émission "Le bien commun" avait invité le philosophe Paul Ricoeur. A propos du thème "La justice et le pardon", il répondait à la question suivante : "comment passe-t-on de la guerre à la paix et en quoi la justice peut-elle nous aider à sortir de cette terreur ?" - invités : Paul Ricœur Philosophe (1913-2005)

Comment défendre les Lumières dans un contexte marqué par le réveil du nationalisme, les crises environnementales et sanitaires ainsi que par l'augmentation des inégalités ? Faut-il les défendre après Auschwitz, Hiroshima, les crimes coloniaux et alors que les risques globaux associés à notre modèle de développement témoignent d'une inversion du rationalisme en irrationalité conduisant à la remise en question de la notion de progrès ? Faire face au danger d'effondrement de notre civilisation en tenant compte de notre dépendance à l'égard de la nature et des autres vivants: tel est l'objectif de Corine Pelluchon qui propose de nouvelles Lumières et défend un universalisme latéral et en contexte visant à promouvoir une société démocratique et écologique. Ce projet d'émancipation individuelle et collective peut-il ouvrir un horizon d'espérance en dépit de la violence qui imprègne notre monde ? - Spécialiste de philosophie politique et d'éthique appliquée (médicale, environnementale et animale), Corine Pelluchon est professeure à l'université Gustave Eiffel. Elle est l'auteure d'une quinzaine d'ouvrages, dans lesquels elle développe une philosophie de la corporéité centrée sur la vulnérabilité et sur notre habitation de la Terre qui est toujours une cohabitation avec les autres vivants. Elle a reçu en 2020 en Allemagne le prix Günther Anders de la pensée critique pour l'ensemble de ses travaux. Ses derniers ouvrages parus sont Les Lumières à l'âge du vivant (Seuil, 2021), Paul Ricoeur, philosophe de la reconstruction. Soin, attestation, justice (PUF, 2022), L'espérance ou la traversée de l'impossible (Rivages, 2023). Enregistré au Club 44 le 25 janvier 2024

Falls euch cogitamus gefällt, lasst bitte ein Abo da und/oder empfehlt uns weiter. Abonnieren könnt ihr uns auch auf YouTube: https://www.youtube.com/channel/UC2YdZ5ryFQ32Zd75m2AW5cw Unterstützen könnt ihr uns ebenfalls: paypal.me/cogitamus oder cogitamus@posteo.de. Schaut auch mal auf UNCUT vorbei: https://www.uncut.at/. Paul Ricœur (1913-2005) ist zusammen mit Emmanuel Levinas einer der bedeutsamsten frankophoner Vertreter der Phänomenologie-Rezipienten. Der hier wiedergegebene Aufsatz „Phänomenologie der Religion“ beinhaltet Grenzen der phänomenologischen Religionsphilosophie und die sogenannten hermeneutischen Zirkel. Nächste Folgen: Die Farbe Lila, Leibniz und der Wiener Kreis; Jean-Jaques Rosseau; Weibliches Körperbewusstsein; Oscar-Predictions Timemarker 00:00 Intro 04:08 Biographie Ricoeur 07:20 Drei Grenzen der Religionsphilosophie 25:16 Fazit & Schluss Literatur/Links/Quellen Vorlesungen Uni Wien, wikipedia Paul Ricoeur – An den Grenzen der Hermeneutik Bildnachweise: https://partiallyexaminedlife.com/wp-content/uploads/RICOEUR.jpg; https://philitt.fr/wp-content/uploads/2013/03/ricoeur.jpg; https://images-na.ssl-images-amazon.com/images/I/41ukRWHtaiL.jpg; https://pixabay.com/get/g3ef6f00c9e6e11f89ab8db7d385ef30699249cb5d1d43c3ed9e1c7dcdca05bc4c882127b91a101555b591bdbcf76a06ecd830ea8c3e49c6c4c45883f2c21eefcbb8ae29ca18c58a83f0045d87152ff3d_640.jpg

durée : 00:19:58 - Les Nuits de France Culture - par : Philippe Garbit - Le philosophe Paul Ricoeur exposait dans une émission radiodiffusée le 18/12/1957 comment la pensée d'Edmund Husserl, philosophe allemand, avait marqué une rupture dans l'histoire de la philosophie. L'émission s'appelait "Connaissance de l'homme : La phénoménologie" par Paul Ricoeur. - invités : Paul Ricœur Philosophe (1913-2005)

Our latest episode with our new friend Rabbi Joseph Edelheit, who's promised to return several more times so we can learn from and listen to one another. Rabbi Joseph joined Johanna and me to share his reflections as a Jew living in Diaspora on the 10/7 Hamas massacre. We discuss other matters but never wander far from today's headlines. Here's a bit about Joseph:50 Years in the Rabbinate: Rabbi Joseph A. Edelheit (C '73) on the Unique Experiences of His Rabbinic Engagement:When I thought about becoming a rabbi as an undergraduate at CAL Berkely in 1966, I could never have imagined the extraordinary experiences I would have. For fifty years, people have asked me to engage them, teach them, and sometimes lead and interpret a meaningful ritual in their life.I have served three Reform congregations over thirty years in the Upper Midwest. where I learned what “windchill” meant. From the outset, the reality of interfaith couples and families became a central focus of my rabbinate. “Intro to Judaism” education and congregational programming have always been a significant concern.Eventually regional and national rabbinic work about gerim/gerut provided me with an opportunity to be a leading advocate for Patrilineal Descent. University teaching became important, especially Jewish-Christian dialogue, which led to an opportunity to do doctoral work at the Divinity School of the University of Chicago.HIV/AIDS emerged at a time when those who were among its first patients and deaths were alone and often rejected. I served this tragically unique community, which led to opportunities to lead in how Reform Judaism faced these challenges both in Chicago and nationally. Eventually my work was recognized, and I was asked to serve on President Bill Clinton's Presidential Advisory Council on HIV/AIDS, 1996–2000.I retired from my congregational rabbinate in 2001 because of challenges to my health, and I finished my doctoral work (DMin) at the University of Chicago in 2001.A state university that settled a class-action lawsuit over antisemitism asked for my help. As part of the settlement, I created a program of campus and community engagement about Jewish culture. Eventually, I became tenured faculty, and retired as Emeritus Professor of Religious and Jewish Studies.Though I tried to bracket my rabbinate at a state university, my pastoral role was called upon by students, faculty, and administration alike. My academic career required teaching about and interpreting Jews, Jewish life and texts, and Judaism to a campus and community of less than fifty Jews.I helped to bring a unique symphony and choral Holocaust memorial program, “To Be Certain of the Dawn,” to the state university and a nearby Catholic university. We later took more than 250 students and faculty to France and Germany and performed it at Natzweiler-Struthof concentration camp with survivors in the audience.During this period, there was an opportunity in India to continue my HIV/AIDS work with multi-faith organizations who worked among infected children whose parents had died of AIDS. I participated in creating an international NGO that funded and provided service for sixty AIDS orphans in rural India who were all living with HIV/AIDS. Engaging people who had never met a Jew, but invited me to share a meal while sitting on the floor of their hut, added to my life commitment of pluralism.My ongoing academic participation in the Society for Ricoeur Studies, is another unique experience of my rabbinate. I am the former student of Paul Ricoeur, who insists that philosophers and religious thinkers can and should engage in dialogue with a Jewish thinker.My participation in conferences, took me to Rio de Janeiro in 2011 when I was invited to speak to a Reform congregation, ARI. Now eleven years later, that unexpected Shabbat invitation, led to exceptional personal love and another chapter of my rabbinic life, serving the World Union of Progressive Judaism. I volunteer for Brazilian communities who have no rabbi, and whenever asked, I teach at ARI where it all started.During retirement I have written and edited two books with a third in preparation. The current crisis in antisemitism has added a new emphasis to my work in Jewish-Christian dialogue. I will co-teach a course at a Protestant seminary that deals with the challenges of preaching and teaching in response to antisemitism.In 2021, the Divinity School of the University of Chicago, honored me as their alum of the year, the first time a rabbi has ever been awarded this recognition.These fifty years were more meaningful because of the unconditional presence of my children. Still today, it is the love and respect of my family that I cherish the most.

durée : 00:59:58 - Les Nuits de France Culture - par : Philippe Garbit - "Croyez-vous que l'angoisse du temps présent a des caractères spécifiques ?" C'est la question à laquelle tentait de répondre Paul Ricœur dans sa première apparition radiophonique. Dans une seconde occasion, dix ans plus tard, c'est sur le rapport entre Freud et l'art qu'il s'exprime.

[REDIFFUSION du 21/11/22] #PHILO Aujourd'hui, le Père Guilhem Causse nous présente Paul Ricoeur. Figure incontournable de la philosophie du XXe siècle, son œuvre fut majeure et s'étendit à tous les domaines : de la critique de Freud à la phénoménologie et à l'herméneutique, de la politique à la religion et à la morale, nous en apprendrons aussi un peu plus sur son enfance et ses rapports avec les philosophes de son temps.   

As humans, we are constantly making choices that require separation. We cannot have everything, so we are forced to choose. We cannot do everything, and so when we do anything, we must decide not to do something else. The French philosopher Paul Ricoeur once wrote, Ugh, if only I could grasp and embrace everything. And how cruel it is to choose and to exclude. And, of course, sometimes life chooses for us. No one would choose to grow up and become an adult. And yet, here we are. No one would choose to have their children leave home, and yet... There they go. At the very heart of what it means to be human is the inevitable separation from the things and people that we love most in this world. Life is hard. Distress, and hunger, and suffering, and being laid bare in all of our weaknesses. These are all a part of the human experience. Suffering is for us. a predestined condition, and the Apostle Paul knew this all too well. He himself enacted unimaginable suffering on some of the first followers of Jesus Christ. He stood there and watched as Stephen was stoned to death for proclaiming Jesus as the Son of the Living God.

Dr. Donald Wallenfang, OCDS, is a Secular Discalced Carmelite, author, and Professor of Theology and Philosophy at Sacred Heart Major Seminary in Detroit, Michigan. He specializes in phenomenology, hermeneutics, metaphysics and philosophical theology. His research concentrates on the work of Edith Stein (St. Teresa Benedicta of the Cross), Emmanuel Levinas, Paul Ricoeur, Jean-Luc Marion, and Carmelite Spirituality.

Sobre Economia Política da Comunicação e da Cultura (nome do canal), do grupo de pesquisa EPCC da FCRB.Autora do podcast: Mariana Franco Teixeira, bolsista da Fundação Casa de Rui Barbosa.Podcast sobre o  livro "A memória, a história, o esquecimento" (2007) de (Paul Ricoeur).Coordenação do canal: Dra. Eula D.T.Cabral    Análise e correção do roteiro e fichamento do episódio: Dra. Eula D.T.CabralConheça o nosso grupo de pesquisaSite: https://pesquisaicfcrb.wixsite.com/epccCanal no Youtube - EPCC Brasil: https://www.youtube.com/channel/UC7niIPYHyPTpr24THJx- hiw/featuredPágina no Facebook - EPCC - Economia Política da Comunicação e da Cultura.

Emmanuel Macron voulait aller “au contact” des français, “se jeter dans la gueule du loup” : il n'a pas été déçu. Hier en Alsace, aujourd'hui dans l'Hérault, il a été accueilli par des huées, des sifflets, des insultes, des concerts de casseroles… Signe d'une cassure de plus en plus nette entre les Français et leur président. Quelques jours après la promulgation de la réforme des retraites, le pays semble encore bien loin de l'apaisement souhaité par l'Elysée… et les 4 ans à venir s'annoncent plus que jamais compliqués. Alors ce président malmené est-il déjà un président empêché ? Peut-il se réconcilier avec les Français ou la rupture est-elle définitivement consommée ? Et face à cette impasse, les oppositions sont-elles capables de proposer un récit, un projet, une autre vision pour la France ? On en débat avec : Sylvain BOURMEAU, Journaliste, professeur associé à l'Ecole des Hautes Etudes en Sciences Sociales, directeur du journal AOC, producteur de l'émission « La Suite dans les idées » sur France Culture François DOSSE, Historien, professeur émérite à l'université Paris 12, chercheur associé à l'IHTP, auteur de « Macron ou les illusions perdues - Les larmes de Paul Ricoeur » aux éditions Le Passeur (10.03.22) Anne ROSENCHER, Directrice déléguée de la rédaction de l'Express Jean-Michel APHATIE, Éditorialiste politique Karl OLIVE, Député Renaissance des Yvelines, président de Génération Terrain Nina FLEURY-PANEL, Étudiante en sociologie, vainqueure du prix international de l'association Eloquentia

Thomas Perroud reçoit dans son émission Margaux Cassan, autrice de Vivre nu chez Grasset et d'une biographie philosophique de Paul Ricoeur, chez Ampelos. Entre roman, essai, et enquête socio-anthropologique, le roman de Margaux Cassan explore avec finesse et élégance le thème de la nudité, sans fausse pudeur ni outrance.

Sarah Quesada dedicó casi una década a la investigación y redacción de The African Heritage of Latinx and Caribbean Literature (Cambridge UP, 2022), ahora responde con humor y sencillez preguntas sobre cómo encaja este libro en el campo de los estudios trasatlánticos, o más bien cómo intenta cambiarlos. Para ella no puede haber verdaderos estudios de Latinoamérica o la latinidad sin reconocer, estudiar y difundir la importancia de la diáspora africana en la conformación de las identidades culturales contemporáneas de las Américas. Nuestra conversación se mueve desde “La muerte bocarriba” de Julio Cortázar hasta los problemas de casting racista que enfrentó la actriz cubanoamericana Gina Torres (https://www.suggest.com/gina-torres-reveals-why-she-felt-trapped-latina-woman-early-career/2671471/), pasando por el uso subversivo de plataformas neoliberales de comercialización de la memoria histórica. La entrevista es así de amplia porque a Sarah Quesada le molestan el facilismo investigativo y el racismo estructural. Una de las partes que más atrevidas del texto es su discusión de la etiqueta “latinidad” y su rechazo eurocéntrico a reconocer el aporte cultural de las poblaciones africanas y afrodescendientes en América Latina. En cambio, Quesada afirma que los estudios de la ficción latinx tienen mucho que ganar de los análisis comparativos con los archivos de la colonización africana y la ficción producida en el continente. Porque revela cómo la conexión afrolatina se mueve en ambas direcciones. Todo su libro es un ejercicio consciente de disrupción epistemológica: busca romper con la expectativa de una presentación histórica lineal y teleológica de la mayor parte quienes la leemos o escuchamos. Con la puesta en función de conceptos como la “retrodicción” de Paul Ricoeur (27) y una mirada crítica a lo que clasifica, o no, como documento histórico, su premisa es “que las conexiones afrolatinoamericanas en cuerpos literarios pueden funcionar como memoriales textuales de una herencia africana por largo tiempo descuidada.” (21) El resultado es un libro ameno, que se siente como una mirada en reverso a la historia y obliga a repensar las conexiones entre América Latina, la comunidad latina en Estados Unidos y África en los últimos dos siglos. Sarah Quesada (https://sarahquesada.com/, twitter: @SarahmQuesada) es profesora asistente en el departamento de Estudios Romances de Duke University. Antes de unirse a Duke, fue profesora asistente de inglés y estudios latinx en la Universidad de Notre Dame, investigadora postdoctoral en Estudios Latina/Latino en la Universidad de Illinois Urbana-Champaign y recibió una beca de la Fundación Andrew Mellon de apoyo a disertaciones doctorales. Sus intereses de investigación principales son las literaturas del Sur Global, específicamente latinx, latinoamericana y africana. Trabaja en la intersección de estudios atlánticos, estudios de la diáspora africana y literatura del mundo. Su foco comparativo también incluye en trabajo de archivo y de campo. Ha pasado tiempo en Francia y sus departamentos de ultramar, específicamente Guinea francesa, así como en Brasil, Benín, Senegal, Cuba y República Dominicana. Su investigación involucra entrevistas a “sujetos humanos” principalmente a lo largo de la Ruta del Esclavo de la UNESCO en África, y consulta de archivos coloniales a lo largo del mundo atlántico. Entrevista a cargo de Yasmín Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sarah Quesada dedicó casi una década a la investigación y redacción de The African Heritage of Latinx and Caribbean Literature (Cambridge UP, 2022), ahora responde con humor y sencillez preguntas sobre cómo encaja este libro en el campo de los estudios trasatlánticos, o más bien cómo intenta cambiarlos. Para ella no puede haber verdaderos estudios de Latinoamérica o la latinidad sin reconocer, estudiar y difundir la importancia de la diáspora africana en la conformación de las identidades culturales contemporáneas de las Américas. Nuestra conversación se mueve desde “La muerte bocarriba” de Julio Cortázar hasta los problemas de casting racista que enfrentó la actriz cubanoamericana Gina Torres (https://www.suggest.com/gina-torres-reveals-why-she-felt-trapped-latina-woman-early-career/2671471/), pasando por el uso subversivo de plataformas neoliberales de comercialización de la memoria histórica. La entrevista es así de amplia porque a Sarah Quesada le molestan el facilismo investigativo y el racismo estructural. Una de las partes que más atrevidas del texto es su discusión de la etiqueta “latinidad” y su rechazo eurocéntrico a reconocer el aporte cultural de las poblaciones africanas y afrodescendientes en América Latina. En cambio, Quesada afirma que los estudios de la ficción latinx tienen mucho que ganar de los análisis comparativos con los archivos de la colonización africana y la ficción producida en el continente. Porque revela cómo la conexión afrolatina se mueve en ambas direcciones. Todo su libro es un ejercicio consciente de disrupción epistemológica: busca romper con la expectativa de una presentación histórica lineal y teleológica de la mayor parte quienes la leemos o escuchamos. Con la puesta en función de conceptos como la “retrodicción” de Paul Ricoeur (27) y una mirada crítica a lo que clasifica, o no, como documento histórico, su premisa es “que las conexiones afrolatinoamericanas en cuerpos literarios pueden funcionar como memoriales textuales de una herencia africana por largo tiempo descuidada.” (21) El resultado es un libro ameno, que se siente como una mirada en reverso a la historia y obliga a repensar las conexiones entre América Latina, la comunidad latina en Estados Unidos y África en los últimos dos siglos. Sarah Quesada (https://sarahquesada.com/, twitter: @SarahmQuesada) es profesora asistente en el departamento de Estudios Romances de Duke University. Antes de unirse a Duke, fue profesora asistente de inglés y estudios latinx en la Universidad de Notre Dame, investigadora postdoctoral en Estudios Latina/Latino en la Universidad de Illinois Urbana-Champaign y recibió una beca de la Fundación Andrew Mellon de apoyo a disertaciones doctorales. Sus intereses de investigación principales son las literaturas del Sur Global, específicamente latinx, latinoamericana y africana. Trabaja en la intersección de estudios atlánticos, estudios de la diáspora africana y literatura del mundo. Su foco comparativo también incluye en trabajo de archivo y de campo. Ha pasado tiempo en Francia y sus departamentos de ultramar, específicamente Guinea francesa, así como en Brasil, Benín, Senegal, Cuba y República Dominicana. Su investigación involucra entrevistas a “sujetos humanos” principalmente a lo largo de la Ruta del Esclavo de la UNESCO en África, y consulta de archivos coloniales a lo largo del mundo atlántico. Entrevista a cargo de Yasmín Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sarah Quesada dedicó casi una década a la investigación y redacción de The African Heritage of Latinx and Caribbean Literature (Cambridge UP, 2022), ahora responde con humor y sencillez preguntas sobre cómo encaja este libro en el campo de los estudios trasatlánticos, o más bien cómo intenta cambiarlos. Para ella no puede haber verdaderos estudios de Latinoamérica o la latinidad sin reconocer, estudiar y difundir la importancia de la diáspora africana en la conformación de las identidades culturales contemporáneas de las Américas. Nuestra conversación se mueve desde “La muerte bocarriba” de Julio Cortázar hasta los problemas de casting racista que enfrentó la actriz cubanoamericana Gina Torres (https://www.suggest.com/gina-torres-reveals-why-she-felt-trapped-latina-woman-early-career/2671471/), pasando por el uso subversivo de plataformas neoliberales de comercialización de la memoria histórica. La entrevista es así de amplia porque a Sarah Quesada le molestan el facilismo investigativo y el racismo estructural. Una de las partes que más atrevidas del texto es su discusión de la etiqueta “latinidad” y su rechazo eurocéntrico a reconocer el aporte cultural de las poblaciones africanas y afrodescendientes en América Latina. En cambio, Quesada afirma que los estudios de la ficción latinx tienen mucho que ganar de los análisis comparativos con los archivos de la colonización africana y la ficción producida en el continente. Porque revela cómo la conexión afrolatina se mueve en ambas direcciones. Todo su libro es un ejercicio consciente de disrupción epistemológica: busca romper con la expectativa de una presentación histórica lineal y teleológica de la mayor parte quienes la leemos o escuchamos. Con la puesta en función de conceptos como la “retrodicción” de Paul Ricoeur (27) y una mirada crítica a lo que clasifica, o no, como documento histórico, su premisa es “que las conexiones afrolatinoamericanas en cuerpos literarios pueden funcionar como memoriales textuales de una herencia africana por largo tiempo descuidada.” (21) El resultado es un libro ameno, que se siente como una mirada en reverso a la historia y obliga a repensar las conexiones entre América Latina, la comunidad latina en Estados Unidos y África en los últimos dos siglos. Sarah Quesada (https://sarahquesada.com/, twitter: @SarahmQuesada) es profesora asistente en el departamento de Estudios Romances de Duke University. Antes de unirse a Duke, fue profesora asistente de inglés y estudios latinx en la Universidad de Notre Dame, investigadora postdoctoral en Estudios Latina/Latino en la Universidad de Illinois Urbana-Champaign y recibió una beca de la Fundación Andrew Mellon de apoyo a disertaciones doctorales. Sus intereses de investigación principales son las literaturas del Sur Global, específicamente latinx, latinoamericana y africana. Trabaja en la intersección de estudios atlánticos, estudios de la diáspora africana y literatura del mundo. Su foco comparativo también incluye en trabajo de archivo y de campo. Ha pasado tiempo en Francia y sus departamentos de ultramar, específicamente Guinea francesa, así como en Brasil, Benín, Senegal, Cuba y República Dominicana. Su investigación involucra entrevistas a “sujetos humanos” principalmente a lo largo de la Ruta del Esclavo de la UNESCO en África, y consulta de archivos coloniales a lo largo del mundo atlántico. Entrevista a cargo de Yasmín Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sarah Quesada dedicó casi una década a la investigación y redacción de The African Heritage of Latinx and Caribbean Literature (Cambridge UP, 2022), ahora responde con humor y sencillez preguntas sobre cómo encaja este libro en el campo de los estudios trasatlánticos, o más bien cómo intenta cambiarlos. Para ella no puede haber verdaderos estudios de Latinoamérica o la latinidad sin reconocer, estudiar y difundir la importancia de la diáspora africana en la conformación de las identidades culturales contemporáneas de las Américas. Nuestra conversación se mueve desde “La muerte bocarriba” de Julio Cortázar hasta los problemas de casting racista que enfrentó la actriz cubanoamericana Gina Torres (https://www.suggest.com/gina-torres-reveals-why-she-felt-trapped-latina-woman-early-career/2671471/), pasando por el uso subversivo de plataformas neoliberales de comercialización de la memoria histórica. La entrevista es así de amplia porque a Sarah Quesada le molestan el facilismo investigativo y el racismo estructural. Una de las partes que más atrevidas del texto es su discusión de la etiqueta “latinidad” y su rechazo eurocéntrico a reconocer el aporte cultural de las poblaciones africanas y afrodescendientes en América Latina. En cambio, Quesada afirma que los estudios de la ficción latinx tienen mucho que ganar de los análisis comparativos con los archivos de la colonización africana y la ficción producida en el continente. Porque revela cómo la conexión afrolatina se mueve en ambas direcciones. Todo su libro es un ejercicio consciente de disrupción epistemológica: busca romper con la expectativa de una presentación histórica lineal y teleológica de la mayor parte quienes la leemos o escuchamos. Con la puesta en función de conceptos como la “retrodicción” de Paul Ricoeur (27) y una mirada crítica a lo que clasifica, o no, como documento histórico, su premisa es “que las conexiones afrolatinoamericanas en cuerpos literarios pueden funcionar como memoriales textuales de una herencia africana por largo tiempo descuidada.” (21) El resultado es un libro ameno, que se siente como una mirada en reverso a la historia y obliga a repensar las conexiones entre América Latina, la comunidad latina en Estados Unidos y África en los últimos dos siglos. Sarah Quesada (https://sarahquesada.com/, twitter: @SarahmQuesada) es profesora asistente en el departamento de Estudios Romances de Duke University. Antes de unirse a Duke, fue profesora asistente de inglés y estudios latinx en la Universidad de Notre Dame, investigadora postdoctoral en Estudios Latina/Latino en la Universidad de Illinois Urbana-Champaign y recibió una beca de la Fundación Andrew Mellon de apoyo a disertaciones doctorales. Sus intereses de investigación principales son las literaturas del Sur Global, específicamente latinx, latinoamericana y africana. Trabaja en la intersección de estudios atlánticos, estudios de la diáspora africana y literatura del mundo. Su foco comparativo también incluye en trabajo de archivo y de campo. Ha pasado tiempo en Francia y sus departamentos de ultramar, específicamente Guinea francesa, así como en Brasil, Benín, Senegal, Cuba y República Dominicana. Su investigación involucra entrevistas a “sujetos humanos” principalmente a lo largo de la Ruta del Esclavo de la UNESCO en África, y consulta de archivos coloniales a lo largo del mundo atlántico. Entrevista a cargo de Yasmín Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sarah Quesada dedicó casi una década a la investigación y redacción de The African Heritage of Latinx and Caribbean Literature (Cambridge UP, 2022), ahora responde con humor y sencillez preguntas sobre cómo encaja este libro en el campo de los estudios trasatlánticos, o más bien cómo intenta cambiarlos. Para ella no puede haber verdaderos estudios de Latinoamérica o la latinidad sin reconocer, estudiar y difundir la importancia de la diáspora africana en la conformación de las identidades culturales contemporáneas de las Américas. Nuestra conversación se mueve desde “La muerte bocarriba” de Julio Cortázar hasta los problemas de casting racista que enfrentó la actriz cubanoamericana Gina Torres (https://www.suggest.com/gina-torres-reveals-why-she-felt-trapped-latina-woman-early-career/2671471/), pasando por el uso subversivo de plataformas neoliberales de comercialización de la memoria histórica. La entrevista es así de amplia porque a Sarah Quesada le molestan el facilismo investigativo y el racismo estructural. Una de las partes que más atrevidas del texto es su discusión de la etiqueta “latinidad” y su rechazo eurocéntrico a reconocer el aporte cultural de las poblaciones africanas y afrodescendientes en América Latina. En cambio, Quesada afirma que los estudios de la ficción latinx tienen mucho que ganar de los análisis comparativos con los archivos de la colonización africana y la ficción producida en el continente. Porque revela cómo la conexión afrolatina se mueve en ambas direcciones. Todo su libro es un ejercicio consciente de disrupción epistemológica: busca romper con la expectativa de una presentación histórica lineal y teleológica de la mayor parte quienes la leemos o escuchamos. Con la puesta en función de conceptos como la “retrodicción” de Paul Ricoeur (27) y una mirada crítica a lo que clasifica, o no, como documento histórico, su premisa es “que las conexiones afrolatinoamericanas en cuerpos literarios pueden funcionar como memoriales textuales de una herencia africana por largo tiempo descuidada.” (21) El resultado es un libro ameno, que se siente como una mirada en reverso a la historia y obliga a repensar las conexiones entre América Latina, la comunidad latina en Estados Unidos y África en los últimos dos siglos. Sarah Quesada (https://sarahquesada.com/, twitter: @SarahmQuesada) es profesora asistente en el departamento de Estudios Romances de Duke University. Antes de unirse a Duke, fue profesora asistente de inglés y estudios latinx en la Universidad de Notre Dame, investigadora postdoctoral en Estudios Latina/Latino en la Universidad de Illinois Urbana-Champaign y recibió una beca de la Fundación Andrew Mellon de apoyo a disertaciones doctorales. Sus intereses de investigación principales son las literaturas del Sur Global, específicamente latinx, latinoamericana y africana. Trabaja en la intersección de estudios atlánticos, estudios de la diáspora africana y literatura del mundo. Su foco comparativo también incluye en trabajo de archivo y de campo. Ha pasado tiempo en Francia y sus departamentos de ultramar, específicamente Guinea francesa, así como en Brasil, Benín, Senegal, Cuba y República Dominicana. Su investigación involucra entrevistas a “sujetos humanos” principalmente a lo largo de la Ruta del Esclavo de la UNESCO en África, y consulta de archivos coloniales a lo largo del mundo atlántico. Entrevista a cargo de Yasmín Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba. Learn more about your ad choices. Visit megaphone.fm/adchoices

S'il n'a pas développé une théorie de l'enfance, Paul Ricoeur a longuement médité le sens des commencements. Pour lui, l'origine n'est jamais seulement derrière nous, nous pouvons encore nous la réapproprier à la manière d'un avenir possible. C'est pourquoi l'enfance, loin d'être un âge révolu de la vie adulte, peut être envisagée elle-même comme étant devant nous. Si l'humain est le seul vivant dont on dit qu'il peut ‘‘retomber en enfance'', il a aussi la puissance, à tout âge, de s'élever à l'enfance. Avec Michaël Foessel, professeur de philosophie à l'École polytechnique et auteur notamment de Le temps de la consolation (Seuil, 2015) --- Les Champs Libres | https://leschampslibres.fr | 2022

--- Les Champs Libres | https://leschampslibres.fr | 2022

durée : 03:05:00 - Les Nuits de France Culture - par : Albane Penaranda -

durée : 00:53:59 - L'Heure bleue - Corine Pelluchon est l'invitée de l'Heure bleue à l'occasion de la parution de "L'espérance ou la traversée de l'impossible" (Rivages, 2023) et de "Paul Ricoeur, philosophe de la reconstruction : Soin, attestation, justice" (PUF, 2022).

durée : 01:20:00 - Les Nuits de France Culture - par : Albane Penaranda - Par Claude Mettra et Philippe Némo - Avec Serge Le Claire et Paul Ricoeur

In the season finale, Don't Believe the Hype, we chop it up about a couple of current hot-button topics.  The mid-term elections and the Anti-Semitism (or lack thereof). The results of the mid-term elections and exit polls revealed a lot of unsettling information about what our country cares about and who they want to represent in our government.   As the dust continues to clear, it is still a sobering reality that it's more about power than what's best for the people of this country. Also, Ye' and Kyrie Irvin's Twitter account has unintentionally put Semitism front and center as both have received an intense backlash and protest, which has cost them significantly.  What's troubling is when you stop and listen (and read) what both of them said concerning Semitism, it raises questions about the term “Anti-Semitic,” only referring to the Jewish community.The Hype society has put around those divisive triggers only reinforces the notion that we listen to respond instead of listening to understand.  Let's talk about it. Episode Song: Don't Believe the Hype - Public Enemyhttps://youtu.be/9vQaVIoEjOMBook Reference: Interpretation Theory: Discourse and the Surplus of Meaning - Paul Ricoeurhttps://www.amazon.com/Interpretation-Theory-Discourse-Surplus-Meaning/dp/0912646594/ref=sr_1_1?crid=S80DOMHKVR0P&keywords=paul+ricoeur+interpretation+theory&qid=1668166262&sprefix=Paul+Ricoeur+in%2Caps%2C94&sr=8-1Links Mid-Term Election Exit Pollshttps://abcnews.go.com/Elections/exit-polls-2022-us-house-election-results-analysishttps://www.washingtonpost.com/politics/2022/11/08/exit-polls-2022-elections/https://www.nbcnews.com/politics/2022-elections/exit-pollshttps://www.cbsnews.com/midterms/2022/georgia/governor/exit-poll/Review Gen X Has Something to Say in Apple Podcast to let us know what you think.Like, Follow, and Subscribe! IG: @gen_xpodcastFB: @genxpod

Abstract: Metaphors occur when there is a contradiction in the senses of the words used that cause the text to be interpreted non-literally, as Paul Ricoeur has noted. The Apostle Paul's letter to the Corinthians describing the body as a temple has been taken to be one such scriptural metaphor: “Know ye not that ye are the […] The post The Body As the Temple of God first appeared on The Interpreter Foundation.

Abstract: Metaphors occur when there is a contradiction in the senses of the words used that cause the text to be interpreted non-literally, as Paul Ricoeur has noted. The Apostle Paul's letter to the Corinthians describing the body as a temple has been taken to be one such scriptural metaphor: “Know ye not that ye are the […] The post The Body As the Temple of God first appeared on The Interpreter Foundation.

Abstract: Metaphors occur when there is a contradiction in the senses of the words used that cause the text to be interpreted non-literally, as Paul Ricoeur has noted. The Apostle Paul's letter to the Corinthians describing the body as a temple has been taken to be one such scriptural metaphor: “Know ye not that ye are the […] The post The Body As the Temple of God first appeared on The Interpreter Foundation.

Les livres évoqués par Adrien ; "Le Héros au mille visages", de Joseph Campbell : https://amzn.to/2D1Lfqm "Temps et récit" de Paul Ricoeur : https://amzn.to/2QLSwCZ "Ces idées qui collent", Chip Heath : https://amzn.to/35pUXPz ---------- Les discours : Steve Jobs, Standford , 2005 : https://youtu.be/UF8uR6Z6KLc Barack Obama, Yes We Can ; https://youtu.be/Fe751kMBwms Emmanuel Faber : https://youtu.be/Jx-X8teJAfA Emma Watson : https://youtu.be/gkjW9PZBRfk --------- Les samples utilisés (merci aux créateurs !) pour la création de cet épisode : SynthHarp 03 de Slivkro : https://freesound.org/people/slivkro/sounds/376017/ Cello Loop 1 de Thirsk : https://freesound.org/people/Thirsk/sounds/121018/ Cello Tuning de Ficellogrl : https://freesound.org/people/flcellogrl/sounds/195138/ Technoid Clickbait de Teacoma : https://freesound.org/people/Teacoma/sounds/415604/ Intro 1L72 de Setuniman : https://freesound.org/people/Setuniman/sounds/274787/ Tension Orchestra Chords de Frankum : https://freesound.org/people/frankum/sounds/320498/ Offtheline : https://freesound.org/people/offtheline/sounds/38339/ -------- Quelques messages pour finir. ✔Commentez pour m'aider à améliorer le podcast et vous apporter du contenu qui vous plaît ! ✔Si vous aimez ce podcast, vous pouvez m'encourager en le likant, en le notant 5 étoiles

Oreste Aime"Il dio morto così giovane" di Frédéric BoyerTraduzione di Emanuele Borsotti (Comunità di Bose)Edizioni Sanpinohttps://www.edizionisanpino.it/Il dio morto così giovane è uno sfogo, un testo di fede. In un movimento eccessivo, cioè in contrasto con la sapienza e la ragione, ansimante, perduto, canta la gloria di Gesù come uomo tra gli uomini, uomo tra i fratelli. Frédéric Boyer è uno scrittore cristiano. Il suo atteggiamento singolare non è nell'accettazione,è nella rabbia, nella ricerca e nel rischio.Un testo colmo di fede e sofferenza, rabbia, amore e passione, con punte altissime di poesia. «Ci sono nel piccolo libro di Frédéric Boyer belle frasi sull'abbandono, sulla debolezza del Dio incarnato, rivestito della nostra condizione umana, su quella vicinanza che la doppia natura di Cristo rende possibile, sul corpo e sull'amore… » (Le Monde).«Egli attraversa i Vangeli con il suo bastone di pellegrino, e ci consiglia di aggiungere una corda spirituale al nostro arco per evitare i peccati […]» (Le Magazine, Littéraire). • Un testo che spinge alla riflessione e alla meditazione.• Parole colme di spiritualità e poesia.• Un testo che porta a leggersi dentro.Frédéric Boyer è uno scrittore, traduttore ed editore francese.Già professore di letterature comparate all'università di Lione e di Parigi, ha coordinato una nuova traduzione letteraria della Bibbia, in collaborazione con specialisti delle lingue antiche e bibliche e con alcuni scrittori francesi di notevole fama (La Bible, nouvelle traduction, Bayard 2001).Oreste Aime, presbitero della diocesi di Torino, è docente presso il Polo Teologico di Torino. Già direttore della sezione torinese della Facoltà teologia dell'Italia Settentrionale, membro del consiglio presbiterale, è responsabile della rivista Itinerari e membro della redazione dell'Archivio Teologico Torinese. I suoi ambiti di ricerca e di insegnamento spaziano dalla Logica e Filosofia del linguaggio all'Epistemologia e Metafisica, dalla Filosofia morale alla Filosofia teorica e alla Filosofia della Religione, con una particolare attenzione dedicata ai rapporti fra Letteratura e religione. Fra le sue principali pubblicazioni: (con M. Operti) Religione e religioni. Guida allo studio del fenomeno religioso, San Paolo, Cinisello Balsamo (Milano) 1999 ; Senso e essere. La filosofia riflessiva di Paul Ricoeur, Cittadella, Assisi 2007; Per chi suona la campana. Il mistero della morte, UTET Università, Torino 2008; Il circolo e la dissonanza. Filosofia e religione nel Novecento, e oltre, Effatà, Cantalupa 2010; Il curato di don Chisciotte, Cittadella, Assisi 2012; Il senso e la forza, Effatà, Cantalupa 2015.IL POSTO DELLE PAROLEascoltare fa pensarehttps://ilpostodelleparole.it/

Les livres évoqués par Adrien ; "Le Héros au mille visages", de Joseph Campbell : https://amzn.to/2D1Lfqm "Temps et récit" de Paul Ricoeur : https://amzn.to/2QLSwCZ "Ces idées qui collent", Chip Heath : https://amzn.to/35pUXPz ---------- Les discours : Steve Jobs, Standford , 2005 : https://youtu.be/UF8uR6Z6KLc Barack Obama, Yes We Can ; https://youtu.be/Fe751kMBwms Emmanuel Faber : https://youtu.be/Jx-X8teJAfA Emma Watson : https://youtu.be/gkjW9PZBRfk --------- Les samples utilisés (merci aux créateurs !) pour la création de cet épisode : SynthHarp 03 de Slivkro : https://freesound.org/people/slivkro/sounds/376017/ Cello Loop 1 de Thirsk : https://freesound.org/people/Thirsk/sounds/121018/ Cello Tuning de Ficellogrl : https://freesound.org/people/flcellogrl/sounds/195138/ Technoid Clickbait de Teacoma : https://freesound.org/people/Teacoma/sounds/415604/ Intro 1L72 de Setuniman : https://freesound.org/people/Setuniman/sounds/274787/ Tension Orchestra Chords de Frankum : https://freesound.org/people/frankum/sounds/320498/ Offtheline : https://freesound.org/people/offtheline/sounds/38339/ -------- Quelques messages pour finir. ✔Commentez pour m'aider à améliorer le podcast et vous apporter du contenu qui vous plaît ! ✔Si vous aimez ce podcast, vous pouvez m'encourager en le likant, en le notant 5 étoiles

durée : 01:47:30 - Les Nuits de France Culture - Par Georges Charbonnier - Avec Gaston Bachelard, Paul Ricoeur, Emmanuel Levinas, Suzanne Bachelard, Jean Wahl, Raymond Aron et Maurice Merleau-Ponty - Lectures Michel Bouquet - Réalisation Georges Gravier

Peacebuilding, social justice, and bridge building all overlap and interweave. My guest for this episode exemplifies the desire and quest for all three of these. The Rabbi Dr. Joseph A. Edelheit has been a long-time activist in interfaith dialogue. He is Emeritus Professor of Religious and Jewish Studies at St. Cloud State University (St. Cloud, Minnesota) where he initiated and facilitated the transition of a Religious Studies program from a minor in the Philosophy Department to an independent college level program in the College of Liberal Arts, and worked in the surrounding communities on issues of anti-Semitism and interfaith dialogue. In addition to teaching for over 25 years in university settings, Rabbi Edelheit served over 45 in the rabbinate, serving Reform Jewish congregations in Michigan City, Chicago, and Minneapolis. He is currently volunteering in Jewish communities in Brazil. Rabbi Edelheit served on the Clinton administration's Presidential Advisory Council on HIV/AIDS (1995-2000) and also initiated and directed a non-governmental organization, Living India, for almost a decade, providing HIV/AIDS care to orphans in India. Rabbi Edelheit is coeditor of and contributor to Reading Scripture with Paul Ricoeur and is the author of What Am I Missing: Questions on Being Human. Rabbi Edelheit is the 2021 University of Chicago Divinity School Alumnus of the Year. The intro and outro music for this episode is from a clip of a song called 'Father Let Your Kingdom Come' which is found on The Porter's Gate Worship Project Work Songs album and is used by permission by The Porter's Gate Worship Project.

O convidado da vez coluna Interser é o historiador medievalista Leandro Duarte Rust, da UnB. A conversa pode ser apresentada tanto como uma conversa sobre escrever a história da violência quanto como uma conversa sobre fazer tal coisa a serviço da não-violência. O pretexto é a publicação do livro Os Vikings: narrativas da violência na Idade Média (Vozes, 2021). Esse não é exatamente um livro sobre a violência das invasões vikings, mas uma análise das narrativas sobre tais invasões escritas no Império Carolíngio no século IX. Então, em alguma medida, a conversa trata da história da violência, e das histórias de histórias sobre violência. Mas definitivamente não fizemos uma conversa apenas para pessoas interessadas em história, nem especificamente em história medieval ou na história dos vikings. Investigar o passado é também, ou é bom que seja, investigar os referenciais que levamos à nossa investigação do passado. O próprio livro do Leandro dá um grande enfoque a vários aspectos dessa relação entre quem conhece e aquilo que é conhecido, e foi isso que discutimos em boa parte da conversa: pra começar, a instabilidade do conceito de "violência" e as consequências de presumirmos já de partida que temos a régua do que é ou não violento. Isso certamente limita a capacidade de historiadora(e)s de entender ações passadas e narrativas passadas, mas diz respeito também à nossa existência no mundo presente. Nessa mesma linha, discutimos também o papel da imaginação em nossa relação com o passado e o presente, a ideia de "estranhamento", a importância de expressar as incertezas na comunicação científica, dentre outras coisas. A conversa, como o livro do Leandro, pode ser vista ainda como uma perspectiva em prol da não-violência, interessada em não violência, tratando sobre processos violentos, escrita em um presente igualmente cheio de violências. Paul Ricoeur afirma, em um trecho utilizado pelo Leandro como epígrafe do livro: "A primeira condição à qual deve satisfazer uma doutrina autêntica da não violência é de haver varado toda a espessura do mundo da violência". Afinal, alerta ele, "um movimento não violento corre sempre o risco de limitar a ideia de violência a uma forma particular, à qual se opõe com obstinação e estreiteza...". As nossas concepções de violência nos cegam para outras ações, instituições, estruturas que violam a dignidade dos seres, criam hierarquias que desvalorizam suas vidas, habilidades, sua voz, mas que não reconhecemos como violentas. Então fica o desejo de que uma conversa sobre um aspecto desse mundo da violência e de sua abordagem aqui do presente dialogue com o desejo de quem nos ouve por um mundo não violento. Se você quiser apoiar o nosso projeto, é só ir em apoia.se/coemergencia. Tem muito coisa boa vindo por aí sobre questões climáticas, trauma e temas afins. ;)

Il est probablement le plus grand philosophe de la fin du XXe siècle et plus d'une dizaine d'années après sa mort, son influence sur la philosophie ne se dément pas. Philosophe, Paul Ricoeur a fortement infuencé l'éthique et la morale, la manière dont on lit les textes bibliques, et la manière dont on se comprend soi-même. Protestant, il a favorisé le dialogue entre la philosophie et la religion. Qui était donc Ricoeur et pourquoi sa pensée est-elle si cruciale pour le chistianisme du XXIe siècle ? Avec Olivier Abel et Pierre-Olivier Monteil.

In this episode, Sally Brown, homiletician and Elizabeth M. Engle Professor of Preaching and Worship at Princeton Theological Seminary, talks about these themes and more from her new book, Sunday's Sermon for Monday's World: Preaching to Shape Daring Witness, in which she shares ways preachers can help spark their hearer's sense of divine imagination.Sally A. Brown, PhD '01, is Princeton Seminary's Elizabeth M. Engle Professor of Preaching and Worship. She earned an MDiv from Gordon-Conwell Theological Seminary and a PhD from Princeton Theological Seminary. An ordained Presbyterian minister with more than 20 years of parish and non-parish pastoral experience prior to beginning her academic career, she continues to teach and preach in local congregations. Her academic interests include the theology and rhetoric of the cross in contemporary preaching, with attention to issues raised by feminist theology and postmodern theories of discourse; exploring the history, theology, and rhetoric of women's preaching in a range of cultural contexts; identifying trajectories of continuity and change in worship today, with attention to the what and why of Christian worship, theologically, as well as the difference context makes in worship practices; and hermeneutical theory and constructive practical theology. She teaches preaching and worship as well as a PhD seminar in theories of interpretation and constructive practical theology.Dayle Rounds (00:00): Can Sunday's sermon inspire listeners to practice Christian witness in their day-to-day life? In this episode, you will hear from Sally Brown, an ordained Presbyterian pastor and professor of preaching at Princeton Theological Seminary. She spoke with us about her new book, *Sunday's Sermon for Monday's World: Preaching to Shape Daring Witness*. Sally talks with us about how preaching can help people be agents of redemptive interruption and inspire others to exhibit the inclusive love, radical mercy, and restorative justice of God. Listen in to learn about embodied Christian witness, imagination theory, and sermons that have the capacity to influence action. Interlude (00:43): [percussive music, water droplet sound] You're listening to The Distillery at Princeton Theological Seminary. Dayle Rounds (00:47): Alright, Sally, thank you for sitting down today to talk with me about teaching preaching and about, particularly, your new book that has come out. I want to start our conversation, just to simply ask you what drew you to study homiletics in the beginning, and then to commit yourself to nurturing and teaching preaching all these years? Sally Brown (01:12): Thank you. That's always interesting for me to reflect on, finding myself now having taught preaching for 22, almost 23 years. I was in the ministry for 18 years -- non-parish for five and parish ministry for 13. It was early in the second call that I really started thinking more about my own preaching and felt that I really didn't know what I was doing. I had had exactly one course. I took the course at a time when actually I didn't believe that women were called to preach. So, you can imagine I didn't take it terribly seriously. But then, you know, one thing -- you change, and your mind is changed, and the Spirit changes your mind. And I realized I was called into the ministry, called to preach, called to the pulpit. And I found myself in a call where I was preaching regularly, not every week, but on a regular basis every month in three services. Sally Brown (02:15): And by the end of the morning, whatever I'd done, I'd done in the hearing of about 1100 people. And I was very self-conscious about how little I really understood what I was up there doing. So I took a seminar that was on preaching parables. And by about the end of the -- and this was at Princeton, continuing education, Tom Long was doing a seminar on preaching parables. And by the end of day one, I knew that whatever this was we were doing, which was really more homiletical theory and rethinking how we read a text, how we move from text to sermon, whatever this I wanted to be doing it. So one thing led to another, I did some tutorials, not only with Tom Long, but also Christine Smith. Just one-day tutorials. They gave me reading lists. I did the reading. We would have a conversation. We would listen to my own sermons and critique them. And, eventually I decided I wanted to at least, attempt to get into a PhD program and that happened. And, I, I guess the rest of this story is, is clear enough. My first call was to Lancaster Seminary, where I taught for three years. And I'm happy to say that the current homiletician there is a graduate of our program, Catherine Williams, and I worked with her on her dissertation, and then I moved to Princeton in 2001. Dayle Rounds (03:50): That's great. Thank you, Sally. The next thing I want to ask you is, so that's what drew you in, how you began to teach preaching. And then so through your career, when you've studied, you've written, you've, you've been teaching pastors -- what prompted the writing of this particular book *Sunday's Sermon for Monday's World?* What brought you and why did you write this? Sally Brown (04:17): I've always taught preaching, as I say to my students, with one foot in the congregation. You know, I think if you've spent enough years just immersed in congregational ministry, you always feel the interconnection between the sermon and the rest of life, the rest of parish life, you know, the rest of congregational life. But also, you get more conscious of what is it like for these people in the pews to step out the door. You know, by the time they get in their cars, do they even remember what the sermon was about? You know, and what can help people? What I'm hoping happens in the pulpit is that we hand people a lens on the basis of the texts we're preaching and the way we open it up for them. I hope that when I'm opening up is a lens into the world and the Monday-to-Saturday world, not just talking in sort of an echo chamber of Christian Sunday morning or Saturday night worship. I want their world to look different because of what happened in the sermon. Sally Brown (05:30): So that's always been a preoccupation of mine. And then it seemed to me that sermons had to get to be something more than memorable. They had to somehow become portable in the sense that, that you could grab that lens and look through it and see your world differently and recognize how God is working in that space. And you can be a participant in whatever God is doing to work redemptively in that moment in time that may be at work or school or in the cafeteria, or, you know, at the, you know, with the other soccer moms at the soccer field. And I got interested in what makes the sermon portable into the world of Monday-to-Saturday. So I began reading on the subject of how -- what inspires any human action. And I got interested in imagination theory because as Paul Ricoeur says, imagination is essential to all human action. Sally Brown (06:32): We mentally rehearse in a nanosecond, our choices in a situation, and then we choose. But there's this dynamic of imaginative rehearsal. And I wondered how could the sermon itself become part of the imaginative rehearsal for human action in the everyday world? I also then got interested in what is Christian witness because one of the dominant models over the last 15 years or so -- more than that, probably 20 years, 25 -- has been a missional approach that really emphasizes the witness of the whole congregation as a body that lives out and embodies forth Christian convictions in the world. But even insiders to the missional movement have said, what's happened to the witness of the individual? And the reason I think that's so important is that public worship really isn't so public anymore. A lot of people regard worship services, religious gatherings, as private, not public. Sally Brown (07:40): And so where are people likely to encounter a believable embodiment of Christian faith? Well, in individual lives, in the individual lives with the Christians they happen to rub shoulders with an ordinary space, any day of the week. So that became my interest. What's the connection between a sermon that develops this capacity for faith-shaped, imaginative rehearsal that influences the action that one might take on an ordinary day and an ordinary space, in a situation that maybe has some ethical edge to it, or calls for a way of exhibiting the -- what I call in the book, "the inclusive love, the radical mercy and the restorative justice of God." Interlude (08:39): [water droplet sound] Dayle Rounds (08:42): The other thing you lift up in the book and use as a lens, and that I have actually heard you talk about in your teaching and in the conversations we've had over the years, is you talk about "promise-grounded hope," and that's a key part of this book. But you came to that idea before you even wrote this book. So can you tell our listeners a little bit about what you mean about "promise-grounded hope"? What is it? And why is it so important? Sally Brown (09:13): Yeah, I do think that's a critical question and a critical point of departure in the work I do. I think, especially in this pandemic, we've really been conscious of how -- what is hope and where does it come from? And then we've been living through really a double viral pandemic, as the COVID pandemic exposed so many inequities that are traceable to systemic racism in American society, inequities in healthcare and access, and even vulnerability to the disease and to dying of it, all of that, connects to race and a long history here. So, where does hope come from? I've been very much influenced by what's sometimes called apocalyptic theology. And some of my other colleagues here represent that too. And the accent there is that hope comes from the God who promises again and again and again -- it happens in both the Hebrew scriptures of the Old Testament. It happens as well in the New Testament -- promises the renewal of all things, that God is bringing about a new creation, God promises to make all things new. And there are visions of what that new creation will look like. For example, you find it in Isaiah 65 and in other places in the Old Testament. You find it in Revelation, of course -- "And behold I saw a new heaven and a new earth." And then, Paul the apostle talks about "we are a new creation," or actually he simply says (it doesn't even use 'is'), he just says "behold, new creation." When he went, speaking of the risen Christ and our participation in the life of the risen Christ. So, what that does, if we can affirm in preaching, that God has promised and is bringing about a new creation, then what we're doing in preaching is to invite people, to see and participate in that reality. Sally Brown (11:27): In other words, we don't come up with the hope. Human optimism and endurance are powerful things. There's no question about that. And I don't mean to diminish the meaningfulness of human optimism and endurance, particularly during this pandemic. The endurance of people of color, through decades and now, hundreds of years of oppressive, systemic bias against them. And I don't mean to diminish that, but genuinely Christian hope anchors itself in the future that is already established in the risen Jesus Christ who's called the firstborn of the new creation. That God has already begun this transformed future. It is reaching out to meet us from the future. And I believe that the Spirit is at work all around us in the church and outside of the church, creating this ferment of transformation toward this renewal of all things -- all created things, not just humans, but the whole, the ecology in which we live, the environment, all creatures, all living things and, and even the inanimate. Sally Brown (12:44): So my understanding of preaching is that we preach anchored in the future. Every sermon is anchored in the future, in a sense, in the promise of God to bring about that renewal of all things. And then that enlists, maybe, our optimism and our endurance, but the hope doesn't, isn't something we have to generate. And we don't go into the pulpit to say, you know, we got to get it right, or the reign of God can't come. In other words, that makes us always pushing from behind and scolding people for their failures and telling them, do this, do this, do that. You know, we lengthened their to-do list, which was long enough when they came into church. I don't think that's what Christian preaching needs to do. First and foremost, it needs to announce that despite all, whatever may have happened to you this week, God is still at work and God's promises are good. Sally Brown (13:43): And the new creation has begun, and we have the opportunity to participate. So that a sermon says, because God promises (and then fill in the blank, depends very much on your text) we can. Rather than saying, we must, we ought, we should all the time. What do we now have the opportunity to be, to become, to do, to say, to create, because God's new creation is laying claim to the present and to us? So that's what I mean by promise-grounded hope. And the third chapter of *Sunday's Sermon Monday's World* is devoted to that. Dayle Rounds (14:23): You talk about wanting to anchor the sermon in that future reality, in that promise-grounded hope. And the book is about how we might preach that way. But the real purpose is -- I think -- is not just about the preacher's witness, but it's the sermon that then ignites, enlists, encourages the witness of the community of each individual that makes up that community, and how they can bear witness in their everyday lives, you know, Monday to Saturday. So you touched on it a little bit talking about Christian witness, but I wonder if you can spend a little more time about what does faithful Christian witness look like for you, for the average everyday person who's coming up and sitting in the pews on Sunday morning? What's a story or a description of that in your mind? Like, what are you -- what image are you using as you're writing this book for Christian witness? Sally Brown (15:26): What I have in mind is a person who is going about her everyday week, the roles she plays, as parent, maybe as a worker, as a volunteer, as a voter, maybe she's a board member for a nonprofit, whatever that person is doing. And just even in the most mundane kind of interactions, for instance, at a social event of some sort, and say that, she finds herself in the middle of a discussion, which involves some kind of belittling language say toward women, toward women's leadership or something. I would imagine her as a person who speaks up about that, and says, you know, I have trouble with the kind of language that diminishes women's capacity to lead, or to lead with authority. Their authority may look different. It may look more like achieving consensus to move forward, but I have trouble with diminishing women in this way. Sally Brown (16:48): So that just in an ordinary conversation, you would bear witness to go back to that, try to the inclusive, love the radical mercy, the restorative justice of God, maybe that's a restorative justice kind of comment? In, that you, you want to help us see differently aligned with a new creation in which women, as well as men are called into leadership and fullness of the use of their gifts. So, it can be just as mundane as that I do begin the book with some examples, which actually only one of the examples that I used is someone who consciously identified with the church, and that was Rosa Parks. I mentioned Rosa Parks and what she did. And actually there was a lot of activism on her part that led up to the day that she did not give up her seat. But in the moment because of the person she had become, and because of the person of faith that she was, she had courage to seize a moment that would make a difference that would change, shift the situation and challenge the status quo. Sally Brown (18:02): And then I speak of, for instance, the individual only known as the tank man, the young man who stood in front of a tank in Tiananmen Square in China. And then I mentioned a couple of others. What these have in common is that this person is actually acting as a couple of my colleagues put it in a book as agents of redemptive interruption. Well, actually the redemptive is my contribution, they talk about witness as acting as an agent of interruption of the status quo to bear witness to a transformed reality. The future that God is bringing about. And, so I talk about people -- and I want to see the people in the pew think of themselves as agents of redemptive interruption, potentially in an ordinary situation to shift things toward rightness, toward justice, and toward inclusivity, and toward mercy. Sally Brown (19:03): But that takes imagination. So then you roll it back to the Sunday, to the Sunday morning pulpit. And even behind that to the work and the study on the sermon and the sermon needs to be about how can we help people become imaginative, anchored in their faith tradition, anchored in understanding God's inclusive, love and radical mercy and restorative justice by, you know, being steeped in the stories and the metaphors of scripture and in the practices of faith and the church and individually. So you have all these resources and then like a jazz player, you draw on this deep tradition and you play out something new, something imaginative and something apt to the moment and the situation. That for me is embodied Christian witness in an everyday world that imaginative improvisational drawing out of a deep tradition. And my job is to help people inhabit that tradition as I draw them inside a story. Sally Brown (20:14): You know, we're not supposed to really -- I think we're not supposed to so much explain the stories of scripture as explore them and help other people to explore their dynamics. And I do think that an awful lot of emphasis has been on information. If we tell people -- if we give people enough information about what they ought to do, then they will act. Well, what if they need us to help them develop their imagination, rather than just stuff their head full of information? Because unless you are able to look imaginatively into the world and discern what I call the public presence of God, the presence of the Spirit, the possibilities of the Spirit in that setting, you don't need to flip through a manual, you know, sort of (this is a metaphor) flip through a manual and try to find the right injunction for that moment. Sally Brown (21:16): You need to be able to relate to it imaginatively, coming out of the stories of scripture that have shaped you. But I think often the missing move at the end of a sermon is, wow, what could this look like? An imaginative move on the part of the preacher. So too many sermons analyze a problem, apply, in some sense, the scripture and give the list of shoulds and oughts on the basis of the scripture. And then just say, "and may we go into the world as true disciples of Jesus"? Yeah. But show me what that looks like. What does that look like on Main Street? So I, I really encourage my preachers to spend at least one-fourth of the sermon toward its end saying, what might this look like in our community? What -- how could this change the way that we interact with neighbors of other cultures than our own? It might look like this. What if that? There are some preachers who do that exceptionally well. And one well-known one is Barbara Brown Taylor. She's just one of many who are doing this, have been doing this for a long time. Interlude (22:32): [water droplet sound] Dayle Rounds (22:34): In the book, too, when you unpack Christian witness, and you talk about it in terms of participation and imagination, you draw on the work of Craig Van Gelder and Dwight Zscheile. Can you say a little bit more about that? Go a little deeper into their work and how that has informed your understanding of what it means to be a Christian person bearing witness in the public square? Sally Brown (22:57): Yeah, it's partly Van Gelder and Zscheile, also Craig Dykstra and Dorothy Bass redefined Christian witness as participation. I think the imagination move comes particularly from Van Gelder and Zscheile. The participation move comes especially from Craig Dykstra and Dorothy Bass. And, so, so this is the idea that God has proceeded us into every situation. I sometimes say in sermons, no matter where we find ourselves, God got there first. And so then our job is to be alert to the possibilities that the Spirit of God is opening up in a situation for us to participate in the flow of God's redemptive, transforming grace expressed in the situation, or maybe just name it or bring it to bear, call it forth in a particular situation. So it's not that we bring God to a godless world. We go to meet God where God is already working in the world and in ordinary space. That's what I mean by participation, we participate in something that is already underway in the power of the spirit. Dayle Rounds (24:19): The thing that kept coming to mind to me was remembering... I had a class years ago on the gospel of Mark with Don Juel at Princeton Seminary. And in the crucifixion, when the temple curtain is torn, the phrase Don used was that God is on the loose, you know, so God has gone before us and, right, it's not us to bring God around, but to point out and to discover where God is already at work in the world. Sally Brown (24:49): [water droplet sound] Dayle Rounds (24:49): Another move you make toward the end of the book -- you do have an interesting chapter toward the end that I wanted to get to a little bit on metaphor. Because as you acknowledge in the book too, some people become squeamish about metaphor, but you really point to it as one particular preacher move or whatever -- that might allow us to bring it home to the witnesses who are in our pews as a way to maybe do that move. So, so what? You know, what does this mean? What does this look like? Can you say a little bit more about metaphor, maybe address the issue that why some people are uncomfortable with it and why you think it actually can be used well for preaching? Sally Brown (25:35): I think historically the theological mistrust of metaphor is that metaphor is a poetic device. Generally, it's something like, well... Let's take one that's been common in our conversation over this past year of the pandemic. People -- I guess you'd only say this in Christian circles, but -- people are saying these days, I've been living in exile so long. I'm really ready to get back to normal. Well, what are they alluding to there? They're alluding to a sense of displacement from whatever feels like home or normal. But they use the term 'exile.' Are they literally in exile? To be exiled is to be banned, you know, from one place to a foreign place. It's a major trope in scripture. There are literal -- there's a literal exile of the inhabitants of Jerusalem to Babylon and there's a return. Although home doesn't turn out to be, you know... Even home is, is kind of a metaphor. Sally Brown (26:45): And we use metaphors all the time in common speech. For example, we might say, in a discussion and it's ranging all over the place... You might say if you're trying to bring people back, "Let's get back to home base and deal with, you know, the problem at hand." Are you really asking everybody to go outside, find a baseball field and find home base? No, you're not. You're using a metaphor, but the metaphor evokes the whole kind of, you know, the game and we get it. We know that we need to get back to the place from which we start. So that's one. And I already used a metaphor actually in this conversation. I talked about, is preaching meant to hand us a rule book, sort of a pocket rule book for how to handle every conceivable situation is a crucial element of information. Sally Brown (27:40): Do we really, are we really expecting people to compose or are we composing a literal physical rule book? No, but you know what I'm talking about. And I say that I don't think that's what preaching is meant to do. So we use metaphors all the time. It's a very common way of communicating in shorthand with each other. And then there are some that, you know, are used so much that they're called dead metaphors because they're not really very interesting anymore because we've been using them for so long. Like, you know, I don't know, my father used to say, boy, it's hot as blazes today. You know, which was sort of a euphemism for hell. But, that that's obviously a metaphor, you know, is it, is it literal hell out, out on the sidewalk? No. So it's non-literal and theology has treated metaphor as therefore untrustworthy obfuscation you could say the same thing perfectly clearly. Like the philosopher, Paul Ricoeur, who I mentioned earlier in relation to imaginative rehearsal for action, also wrote a bit about, quite a bit about metaphor. And he says that a metaphor allows us to evoke a depth of understanding that literal language could not achieve. For example, I talk in the book about a sermon that's well-known already to at least some of the readers of the book, preached by Dr. Anna Carter Florence, way back before she was, when she was just a brand new, young pastor, she preached at General Assembly of the Presbyterian Church. And the sermon was called "At the River's Edge." She uses the story of Pharaoh's daughter, encountering the -- hearing this infant cry coming from a basket that's floating toward her on the river. The river's edge is the metaphor -- is one of the dominant metaphors of that sermon. And by the end of the sermon, we are... She places us all on the river's edge. And the river's edge is wherever we find ourselves in our ordinary lives. And the river that is life flows by and brings to us human identities and situations that we can't ignore, that we can't pretend not to hear, not to see. The river's edge is a place of being confronted with what is out there and making a decision about how we will act. So... and what's so powerful about it is that it's portable. After hearing that sermon, you recognize that you're on the edge of the river when something confronts you that you've got to deal with, you have to make an ethical decision about how to respond. So that's just one example of a metaphor and many, excellent preachers use metaphor. Dayle Rounds (30:43): That's great, Sally. What I want to ask you last is what do you hope the preacher, or just the person who picks up this book and reads it -- what do you hope they will receive by reading this and maybe have the courage to do? Sally Brown (30:59): I hope that preachers will have the courage to invite people into an imaginative engagement with stories in scripture, and also help people to reimagine their everyday world as the arena of God's constant transformative redemptive activity. And that preachers would help the people in the pews to see themselves as those potential agents of redemptive interruption in ordinary places. And it doesn't have to be as dramatic as being that the guy who stood in front of a tank in Tiananmen square. I think often it simply is looking for that opportunity in the ordinary situation to exercise mercy, inclusive love, and justice. To challenge the status quo in some way, with courage and with some imagination, and to be willing to get it wrong. I mean, improvisation is not an exact science. I guess if you ask any jazz player, for example, and I don't think improvisation is an exact science and some days it goes better than other days. But, I do think that we're called upon to be creative and inventive participants in what God is doing in the world. And I hope that preachers would be excited about that life-forming, vision-forming task and begin to use more imagination, more of the 'what if' and 'what might it look like here' kind of move. [percussive music in background] And that people in the pews would feel that transfer of energy that, you know, this sermon is finally handed to them, in the form of a new lens or a new metaphor or an animating story that helps them experience everyday life differently. So that would be my hope. I did teach out of the book this last semester, I heard some wonderful sermons from my students who really caught on to this idea of imaginative rehearsal and encouraging those in the pews to be agents of redemptive interruption in the world. Dayle Rounds (33:32): That's great. Thank you, Sally. Sally Brown (33:33): Thank you. I appreciated the conversation. Dayle Rounds (33:37): You've been listening to The Distillery. Interviews are conducted by me, Dayle Rounds. Sushama Austin-Conner (33:42): And me, Sushama Austin-Connor. Shari Oosting (33:44): And I'm Shari Oosting. Amar Peterman (33:45): I'm Amar Peterman, and I am in charge of production. Dayle Rounds (33:49): Like what you're hearing? Subscribe at Apple Podcasts, Stitcher, or your preferred podcast app. The Distillery is a production of Princeton Theological Seminary's Office of Continuing Education. You can find out more at thedistillery.ptsem.edu. Thanks for listening.  

In this episode, I'll be talking all about Paul Ricoeur's approach to texts known as his 'hermeneutics of suspicion'. Enjoy! If you'd like to request an episode, or even do an episode yourself, please contact me on Instagram (@fiveminutephilosophy) or Twitter (@fiveminutephil1).

A full bio of Rabbi Vernon Kurtz appears here. He was born in Toronto, Canada, received his BA from York University (1971), his MA and Rabbinic Ordination from the Jewish Theological Seminary (1976), and his Doctor of Ministry degree from the Chicago Theological Seminary (1981). He also received a Doctor of Divinity degree (Honoris Causa) from the Jewish Theological Seminary (2003).From 1976 to 1988, Rabbi Kurtz served as Assistant Rabbi and Rabbi of Congregation Rodfei Zedek in the Hyde Park neighborhood on Chicago's South Side. Rabbi Kurtz then served 31 years as Rabbi of North Suburban Synagogue Beth El in Highland Park, IL, where he is now Rabbi Emeritus. He is an internationally recognized rabbi, scholar and Jewish communal leader. Rabbi Kurtz now lives in Jerusalem after he and his wife Bryna made aliyah (immigration) to Israel in 2019.Publications:Read blog entries by Rabbi Kurtz posted in the Times of IsraelRabbi Vernon Kurtz honored at 2010 JUF Annual MeetingEncountering Torah, Reflections on the Weekly Torah Portion, by Rabbi Vernon Kurtz – This special book was published by Rabbi Kurtz in honor of the 25th Anniversary of his rabbinate at Beth El. He has chosen two sermons on almost every Torah portion and assembled them in this book. It represents his understanding not only of the lessons of Torah, but the lessons of life. It is a beautiful example of Jewish thought and contemporary book publishing. See Rabbi Kurtz's bio at NSSBE web site for information about how to purchase book. Rabbi Ralph Simon (1906-1996) spent 44 years as Rabbi of Congregation Rodfei Zedek in the Hyde Park neighborhood of Chicago, IL. His Chicago Tribune obituary appears here. Rabbi Simon's granddaughter Susannah Hoffs of the band The Bangles paid tribute to her grandfather on Instagram in 2019 with a photo of Rabbi Simon with Dr. Martin Luther King, Jr., on March 25, 1968 at the Rabbinical Assembly Convention at which Rabbi Simon presided as president of the RA. A transcript of Dr. King's public dialogue at the RA Convention with Rabbi Abraham Joshua Heschel and Rabbi Everett Gendler was published in Conservative Judaism Journal, 22:3, 1968, pp. 1-19. This was one of Dr. King's final major public appearances prior to his assassination ten days later on April 4. André LaCocque is Professor Emeritus of Hebrew Bible at Chicago Theological Seminary in Chicago, Illinois, and the founding Director of the Center for Jewish-Christian Studies at CTS. He is the author of numerous books and articles, including Ruth: A Continental Commentary (Augsburg Fortress), Esther Regina: A Bakhtinian Reading (Northwestern University Press), and the trilogy on innocence in the Hebrew Bible, The Trial of Innocence: Adam, Eve and the Yahwist (Wipf and Stock), Onslaught Against Innocence: Cain, Abel and the Yahwist, Jesus the Central Jew and The Captivity of Innocence: Babel and the Yahwist (both from Cascade). He also coauthored Thinking Biblically:Exegetical and Hermeneutical Studies with Paul Ricoeur.Dr. LaCocque discusses his book Jesus the Central Jew in this 2015 symposium. Here is Rabbi Kurtz's review of Prof. Andre Lacocque's "Jesus, the Central Jew". For questions and comments, email Rabbi Ed Bernstein at myteacherpodcast@gmail.com.Follow the My Teacher Podcast on social media:Twitter: @PodcastTeachFacebookInstagram

We're getting hermeneutical with Dan Stiver and Paul Ricoeur. Dan Stiver is an accomplished Ricoeur scholar and a Baptist theologian. This rare combination means that we have a treat of an episode! He is also the Cook-Derrick Professor of Theology in the Logsdon School of Theology. In this episode Tripp and Dan will tackle the relationship between philosophy and theology in the free church tradition and what it means to be a Christian theologian after Ricoeur. Plus a discussion on how Ricouer understands: the nature of truth how narrative functions in meaning making the idea of self the problem of evil There are quite a lot of books mentioned in this episode, so here is a list for your enjoyment: Theology After Ricoeur by Dan Stiver The Conflict of Interpretations by Paul Ricoeur Thinking Biblically by Paul Ricoeur Essays of Biblical Interpretation by Paul Ricoeur Lectures on Ideology and Utopia by Paul Ricoeur Freedom and Nature by Paul Ricoeur Phenomenology of Perception by Maurice Merleau-Ponty Carnal Hermeneutics by Richard Kearney Theology in the Flesh by John Sanders Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices