Podcasts about paul ricoeur

Episode 236: Le patrimoine immatériel marocain dans l'écriture contemporaine de Mohamed Nedali Dans ce podcast, Carole Edwards, professeure titulaire à Texas Tech University, démontre comment l'œuvre de Mohamed Nedali fait partie du patrimoine immatériel marocain. Sa plume participe effectivement à l'historiographie selon la structure triadique de Michel de Certeau qui comprend la « phase documentaire », la « phase explicative/compréhensive » et la phase « représentative de mise en forme littéraire ou scripturaire » (Michel de Certeau développe ce concept au chapitre 6 de l'écriture de l'histoire. Ceci a été repris dans les travaux divers de Paul Ricoeur). Carole Edward examine comment l'auteur arpente la page non seulement pour appréhender le monde qui l'entoure mais pour inscrire le singulier dans l'ordinaire, la réalité du présent pour qu'elle devienne pérenne dans l'Histoire. Des lieux symboliques (La maison de Cicine) au discours proféré par la figure du poète (le Poète de Safi) qui apparaissent tous deux judicieusement dans les romans. Elle se penche également sur les divers artifices employés par l'écrivain pour procéder avec ampleur au recouvrement identitaire. A travers plusieurs exemples puisés dans ces œuvres, elle explore ensuite la symbolique du lieu comme stratégie de désacralisation et de transgression, ou encore comme souci de préservation et marque de l'inter-dit (De Certeau), avant de mesurer la portée narrative dans le choix de la figure du poète. Elle établit comment, tel un sacerdoce, le poète s'adonne à un acte de foi inchoatif pour sensibiliser la masse, manipulant sa parole tandis qu'il « lutte et joue avec [d]es mots par nécessité, parce qu'il ne peut pas faire autrement » (de Certeau 1987, 25). Ainsi comment parvient-il à sécuriser l'avènement d'une mémoire à double héritage : marocain et amazigh ? Carole détermine les composantes de cette inter-disciplinarité pour déterminer comment l'auctorialité plurielle débouche sur l'ambivalence de l'écrivain tandis qu'il écrit la ville en donnant la parole à l'autre par le biais d'un narrateur qui tisse une h/Histoire/mémoire pérenne. Carole Edwards est professeure titulaire à Texas Tech University. Spécialiste du 20e/21e siècle, ses recherches portent notamment sur les littératures francophones nord-africaines, subsahariennes et caribéennes. Elle a publié une monographie sur les femmes dramaturges francophones (L'Harmattan 2008), un volume sur le Sacrifice (Rodopi 2014), codirigé un volume avec Françoise Cévaër sur la Représentation du loser dans le cinéma et la littérature francophones (Presses Universitaires de Limoges, 2018), et une monographie sur le romancier Laurent Gaudé avec la Revue des Lettres Modernes Minard (Classiques Garnier, 2021). Elle a également publié des articles allant de la littérature, de l'histoire aux études culturelles (Expressions maghrébines, Women in French Studies, Routledge, Nouvelles Etudes Francophones, The French Review etc). Titulaire d'une bourse Fulbright au Maroc en 2021, récipiendaire au printemps 2024 d'une bourse de l'Institut du Maghreb (AIMS), elle travaille actuellement sur des postures littéraires autour du romancier maghrébin Mohamed Nedali et des auteurs/autrices marocain.e.s contemporain.e.s. Cet episode a été enregistré à Tangier American Legation Institute for Moroccan Studies (TALIM).  Abdelbaar Mounadi Idrissi, Outreach Director at the Tangier American Legation Institute for Moroccan Studies (TALIM).

REDIFFUSION. Si vous n'avez pas eu l'occasion d'écouter cet épisode, on vous propose de le réécouter cette semaine. 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.comÉmotions 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.

  In this episode you will discover: Identity Is Shaped in Interaction — Narrative identity forms and reforms through relationships and stories shared with others — making connection a core ingredient of recovery, not a bonus Visual Methods Unlock What Words Cannot — Collage-making, photos, and art give people with aphasia a pathway into identity work that talk alone can't always reach. Identity Reconstruction Is a Long Game — People continue navigating complex, shifting identities for years after stroke. Our systems need to follow them farther into that journey, not stop too soon. Sit on Your Hands and Truly Listen — The most powerful thing you can offer is unhurried, attentive presence. Learning to wait and watch — rather than fill the silence — is a skill worth deliberately practicing. If you've ever felt like there's more to aphasia care than the therapy protocol in front of you, or wondered what identity-centered practice actually looks like in the real world, this conversation will give you both the framework and the practical insights you need. Welcome to the Aphasia Access Aphasia Conversations Podcast. I'm Katie Strong from Central Michigan University and a member of the Aphasia Access Podcast Working Group — a community dedicated to supporting better aphasia care. Rianne Brinkman is a speech-language pathologist and linguist from the Netherlands whose PhD project "Who Am I Now?" explores identity changes in people with aphasia through storytelling and creative arts-based approaches. Before her doctoral work — supported by the Dutch NWO Teacher Research Grant — she spent years as a clinician in rehabilitation and aphasia centers, and that deep clinical foundation shapes everything she brings to her research. She teaches in the Speech and Language Therapy program at Hanze University of Applied Sciences in Groningen and conducts her research at the University of Humanistic Studies in Utrecht. Today's conversation feels especially personal to me. Like Rianne, I came to doctoral work after years of established clinical practice, and my own research centers on narrative identity and aphasia through the My Story Project and the PULSE framework. So, when she sought me out at a conference in 2019, I recognized immediately that we were kindred spirits working toward the same questions from different corners of the world.   So, let's get into the conversation. Katie Strong: Well, before we dive into your work, I wanted to share something with our listeners. One of the things that drew me to this conversation is that we have a parallel story. We both came to do our PhDs after established clinical careers, and you're in the thick of that journey. I'd love to start with what made you decide to go back, and how did your clinical work shape what you wanted to pursue? Rianne Brinkman: I used to work in rehabilitation for a long time, and then I moved from one part of the Netherlands to another part, and there was not much work for me. So, I got the opportunity to help establish an aphasia center. And of course, if you look at the rehabilitation phase, that's far more deficit oriented, so that's very different than in the chronic phase, where an aphasia center comes into place. So, I really had to change my view of therapy. I had to establish a few groups on identity. I started reading on identity, on communicative participation, on how to do that in groups. So that's really where the interest came from. Katie Strong: I love hearing that. Sometimes as we go into a different phase or area of work, and it really re-shapes our thinking and how we engage with our clients or patients. Rianne Brinkman: Yeah, it does. And in those groups, I worked together a lot with creative therapists, and I learned so much from them, because then I realized that if you use narrative approaches, and you combine them with visual arts or arts therapy, that it can mean so much for somebody. They can get so many more means of expression. So, yeah, I learned a lot from that. Katie Strong: I love that! It is powerful. And I'm really looking forward to talking more about this. I was curious, you know, what the experience has been like from a clinician turned researcher, what you know, what's that actually been like for you? And has there been anything that surprised you most about the transition? Rianne Brinkman: I did not realize that much how much you yourself as a person influences the conversation with somebody with aphasia, you know that co-construction part. So that your identity aspects really influence how the conversation takes place and what somebody chooses to tell you or not. So that is really momentary, and so it's just a snapshot, really, when you do this. So, I became really aware of that. But also, your own norms and values and the way you listen and all those sorts of things. It's just a different way of doing therapy. And then you're doing it as research which is different. I think that's one thing, sometimes I'm a little bit too much the therapist, so I really have to be a researcher again, you know? So, you change between those roles.   Katie Strong: Yes, it is a shift, right? Rianne Brinkman: Yeah, exactly, exactly. Katie Strong: Yeah. And thinking about how those two roles are different or powerful, sometimes combined. Well, let's talk a little bit about the work that you're doing. And I want to acknowledge that what we're talking about today really all comes out of your doctoral journey, which is really remarkable. I thought we could first talk about your 2025 scoping review that really mapped the landscape of what we know about identity changes in aphasia, and it also laid the groundwork for everything that followed. Could you walk us through that narrative identity model that came out of the review?   Rianne Brinkman: Yeah. That was quite complex, because there's so much written about identity, and everybody defines it slightly in a different way, or uses different words. So, what we tried to do is really get a grip on that literature to see what was written on identity changes in aphasia, and what kind of theory was used. And what we saw was that everything is from a social constructionist perspective, really. But then there are many different philosophers and different authors that write about identity. So, what we tried to do was because, of course, Barbara Shadden, she's very foundational in this work. With her colleagues, she created the four domain interdisciplinary framework. So, we tried to use that in the model as one of the foundations. And then, of course, the work of Paul Ricoeur, who's a French philosopher who writes about that you only shape your identity through interaction with other people which gives meaning to the stories you share with other people. And the work of Bamberg, and he talks about dilemmatic spaces. So what it means, really, is that I think identity, you only shape in interaction, and we tried to visualize that in the model. So, there's an "I" part, and that's about you, the personal domains, and there's the "we" part, and that's about the social domains. We tried to visualize how those domains interact, including temporality, because you shape your identity in the here and now, but also through time. And then in the middle of the model, there's a head with interconnected gears, and that's where it all comes together. That's you at your identity, your narrative identity, a specific point in time. So that's the model in a nutshell. And then you've got, of course, all those personal domains, like your biography, agency and power, communicative abilities, your roles you fulfill in life. And then the social domains are, like your social situation, your cultural background, society and all of that works together, informing, shaping your identity. Katie Strong: It's powerful work, and it is complex. I appreciate the work that you led to be able to assimilate and give us this model for us to be really thinking about narrative identity in a way that takes all of those big thought leaders and helps it become more approachable to those of us that are interested in narrative identity as researchers, but also as clinicians. Rianne Brinkman: That's great. Thank you. Katie Strong: Thank you for that work. And then you have another recent paper. Congratulations, by the way! That paper just came out earlier this year in 2026 and I guess I should say to the listeners, we'll have both articles linked in the show notes, as well as some other resources that will be interesting to explore if you're into this topic. This 2026, article is really the first of its kind to look at identity in this early stage, six to eight weeks after admission to rehabilitation. So, I was hoping you could talk with us about who were these people and what were you doing together in these sessions? Rianne Brinkman: Yeah. So, it's the first session of a longitudinal study, so I'm following those people over two years. And so, there are 22 people with aphasia. Unfortunately, two of them couldn't continue as one of them, I couldn't organize the reflection session, and one of them, I just couldn't reach anyone. But the other 20 people are still in the study, which is really amazing! Katie Strong: That is really amazing! Rianne Brinkman : Yeah, that's really nice. They're all middle aged people who range in age from their 30s to their 60s until 67. They also have different severities of aphasia. Some people were still clinical inpatient, some of them already were outpatient. And then I tried to elicit their story with visual participatory methods in combination with the narrative approach. So those sessions are quite long, sometimes two and a half to three hours, so it's a lot of time. It's really nice to just sit with them and connect. During the first session I did collage making. I just took a lot of magazines with me and scissors and glue and everything, and then we just sat down. And then I just let them start leafing through those magazines and see what appealed to them, what kind of images, what kind of words, what it's reflected about them. And then they created their collage. And then, of course, you look at what kind of images do they choose, but also, how do they position them? How do they create their collage. Is there some kind of reason behind things? You discuss that, but also how do they get across what they do? You know, some people think for a long time and are hesitant to act. Some people start straight away. Some people tear the images. Some people cut them really neatly. So, everybody behaves in a different way, and that reflects something on your identity also. So, I always ask questions about that. And then when we finish the work, a proxy comes in and we reflect on the work of the person with the face yet together to get perspective. Katie Strong: That's really fantastic. So, you're, you're coming into either the hospital room or their home, is that where the work is done? Rianne Brinkman: Yeah, so usually the speech therapist, who's in charge books a room for me in the rehabilitation center. Or I just go to the homes of the people. Katie Strong: Well, I'm excited to talk about what you found out, but, but before we get into that, I just have to ask about the tattoo, because it's an integral part of this work. And it stopped me when I read it. And the title from the paper comes from the tattoo on one of your participants. So, could you talk to us about that?   Rianne Brinkman: Of course. There's one lady, and I was analyzing the session, because, of course, she will need to transcribe them. And then I saw her doing her hair in a ponytail, and I saw her arm, and I thought, "Oh, she's got a really nice tattoo there." So, I sent her a text, and I said, "What does that tattoo mean to you? What is it? "And then she told me that it was a tattoo that said, leave the thorn, enjoy the rose. And that's from a music play from Handel. And her father really enjoyed that. But her father passed away, so that tattoo was a memory tribute to her father, but also it reflects how she sees life, that you have to try to stay optimistic whatever happens. And I think that voice of positivity is a very important voice in all the stories of all the participants. Everybody said that. So, I thought, oh yeah. Even when something really bad happens, bad happens, people try to stay positive. So, it reflected a very important, yeah, result of the data, really. So, I thought, I'm going to make that the title. Katie Strong: It really is beautiful. So, so the rose bush. You develop this beautiful rose bush image to represent what you found across the participants. Walk us through that. And what does the rose bush capture about what identity looks like at that early stage of recovery? Rianne Brinkman: So, we used different methodology of analysis. So we listened to the voices that were reflected in the stories of people with aphasia, and then we realized that there are many contrapuntal voices, so it's very ambiguous. Really, very complex. So, we thought, we cannot just do a thematic analysis. We have to show that one experience can be both positive or negative or whatever. And that's why we came to those tensions and in that rose bush, so at the stem you see, for example, where you see the branches, and at the stem it's, for example, the tension between disconnection and connection. And connection is at the rose and disconnection at the stem, another tension is agency and disempowerment, and another one is living loss and personal growth. And then what we found was that people had coping voices and affirmative voices, but also challenging voices. And what we did was we put the challenging voices at the thorns and the coping and affirmative voices at the roses to reflect that they used that both to make sense of aphasia and of their identity, really. And so, they were moving along those branches, really. Sometimes they felt connected. Sometimes disconnected. Sometimes they grieved. Sometimes they cope by staying positive or focusing on the present. So that's how we tried to show that it's very complex that people move along those tensions, that it's never static. And those three existential tensions were really very tangible in the data. Katie Strong: It's just such powerful work. When I was reading it and I. I was talking with one of my students, she was saying she actually became pretty emotional when she was reading about all of that as well. It's really, really powerful work. And what I find so interesting, and you mentioned it earlier, but this role of the visual methods, the collage making, images as a way into identity. Could you paint a picture of what that actually looked like to sit with a participant in those sessions? Rianne Brinkman: Yeah. Well you really have to sit on your hands. And I learned a lot from my colleagues, creative therapists, because when I first did this…because sometimes people feel a bit awkward. You know that they all of a sudden have to draw something, or that they have to cut images from a magazine. And then you want to do something to help them feel less awkward. You shouldn't really. You should just let that happen and let that session develop. That's very important. So, I really learned to just tell them, "you are looking the magazines and you see what appeals to you. And I'll just give you some time to get into that" and then you just wait. And while you're waiting, you can just see, for example, if somebody finds it really hard, and then you can also see how long they look at an image, for example, if it means something to them. Or they stop on a certain page all the time. And then you can help them a little bit and say, "Oh, you're looking a long time at this image. Maybe, is this something that appeals to you for some reason?" And then you can help them. But also, very often, people just know what to do. I don't know. It's very intuitive. So first, they don't know what they will choose, or they don't know what kind of collage it will be. But it comes to them for some reason.   Katie Strong: Yeah, it's interesting. I think we had talked about this previously, but a person with aphasia and research collaborator that I worked with, Todd Berreth, and I did some, we called it. We the "cut-up" style using images to be able create a story about yourself and integrate those pieces. And it was so interesting to watch people who came to our workshop, and just as you're saying, like how they chose and what they did. Some people were very, "I know what I'm doing", and others were hesitant, or wanted to take their work home before finalizing it and everything in between.   Rianne Brinkman: Yeah, that's very that's very nice. You really get that extra layer, I think. And also, when people really can't talk very well, you know, they can maybe say yes or no and sometimes a word, you know, then it's very hard to talk about your identity. Using images then that really helps. So, I remember one lady, she couldn't talk very well, but she was very creative. And she started, you know, with those magazines, and then straight away, there was that butterfly symbolizing her mom, connection to her mother. And maybe, I think we would never have reached that trying to do this in words. So, yeah, very powerful.   Katie Strong: Thank you. Another thing I wanted to talk about is that you use something called the Listening Guide as part of your analysis. And I'm thinking that a lot of our listeners may not have come across this before. Could you give a sense of what it really means to listen in the way that that approach demands?   Rianne Brinkman: Yes. So, what you do is, first you well, you listen to the plot of the story. So, you listen to, what does this story contain? What's the big line of the story? And you write that down. And then you look again at the data, and then you look at all the "I" positions and I also look at the "me" positions. So, everything that's "I" and "me". You get that out and you create "I-poems". We created all those "I-poems" about certain experiences. I could give maybe an example of one. This one is a bit connected to, on the one hand, feeling very sad that somebody suffered from stroke and aphasia, and on the other hand, tried to stay positive. So, I've got one here. I was crying last weekend. I realized, Oh no, this happened to me. I have to deal with this. I have changed. I also stayed positive that I will be okay. I just say it will be okay and I won't think negatively. So, then you get an "I-poem" that reflects different voices, like, in this case, the voice of grief and positivity. Then you look at those voices. In the next step, you look at the contrapuntal voices, and like grief and positivity are very contrapuntal. So very often, I think also we as human beings do the same, you know, you talk to yourself in your head, you know. And you've got all those different positions towards an experience. And those are the contrapuntal voices. And what we tried to do, so we adapted this approach by Gilligan and Eddy, and we tried to incorporate the visuals, the visual data, and also embodiment, because sometimes people with aphasia do very interesting things. They give a lot of information, non-verbally. Also you want to be sure that you really understood the person, so checking if you're on the same page is very important also. Sometimes you have to interpret what somebody means, or you have to give words to what somebody says as a researcher, which is the ethical part, of course, which is hard sometimes, but you can't avoid that. So, yeah, so that's how we integrated all the data. And tried to get those stories out and get the depth of the depth of the story.   Katie Strong: I love it. That's really fascinating. And the "I-poems" are really powerful. And I think we'll put a link to the Listening Guide reference in the show notes if people are interested in learning more about that technique. You mentioned earlier that this is a longitudinal study that you're undertaking for your dissertation work, which is pretty amazing. I mean, very amazing. And you're, you're two years into this longitudinal study, and this paper we've been talking about is the six to eight week snapshot. What are you most curious about as you continue following those participants over time? And also, what do you want clinicians who are listening today to take away from what you've already found?   Rianne Brinkman: Tomorrow, I'm doing another two sessions. One of them is the last session with somebody with P5 and with another person, P4. I think I am about I'm halfway through. Well, I'm almost, I think I've got another year to go to have collected all the data. And what I see really is that it's very clear that identity formation and reconstructing, renegotiating your identity, is a very long and complex process, and that at different points in time, different things happen. You see different patterns also along those moments in time that I'm doing the sessions. What I also realize, I'm not sure how that is in states, but in the Netherlands, I think communicative access, for example, if you want to start working again, you know, to understand what all the letters you get the process, and that it's very hard. Also in health care. And people are really struggling with that, and get really a lot of stress from this, and that it's very unclear often, and that people feel very uncertain. And I think we've got to realize that we should take a longer role in this. You know, not stop too soon, or just at least keep, well, the finger on the pulse, like we say in Netherlands, just keep following people. I think that's very important. And I also realized that the combination of a narrative approach with visual participatory methods really gives you a lot of information. And I also think the listening skills, to really listen to that story and try to get that story out, that gives you such a powerful connection with somebody. So, every time I see them again, I'm really curious, and they're really happy to share their story again and to show me where they are at that point in time. Yeah, and then I'm working together with colleagues with aphasia also, which is really great because they learn from each other. You know, that's nice.   Katie Strong: I love all of that. And I think maybe one of the things I'd like to reiterate, or we could talk about a little bit more, is that what I think I hear you're saying is we know aphasia is a chronic change to their life and the way they communicate and how they can connect with others, and ultimately how that impacts who they are, as people, or their identity. And our health care systems, I know in the US, we're set up for lots of intervention, or maybe the most that they're going to get, even if it's just a little, early in that phase, and then having them have to navigate that process on their own, as they become farther from having the stroke. And this work showcases their journey along the way. But I just wonder is there something that a clinician who's listening could implement or do with their client, wherever they're seeing them, in the journey? Rianne Brinkman:  I think using creative arts is always a good idea. You could keep it really simple. You could just ask them to bring a special object or to show a photo that they're proud of, or make a collage, or use Legos to build with. So, I think that's a good possibility. And also, I think a peer contact is very important. So do that together with a little group or people that are interested in exploring and sharing their stories. And I think we should realize that it's important to check in. So even if you finish therapy with somebody, then it's a good thing after a few months, to ask how they how they are, and stand still with the process. That's something very important also. Katie Strong: And sometimes harder to do than it would seem, but I think, as you're talking it seems like connecting people with peers and following up. I know here in the states, making  sure they're a part of a support group so that they can have a community to be able to connect with. Rianne Brinkman: Yes, because what I've seen a lot is that after a while, there's that phase of uncertainty, really. You don't know if you can get your work back, maybe in a different form, maybe not. And then there's no therapy anymore. And then how are you going to navigate all that uncertainty? And I think that usually speech therapy has stopped. I think then it's hard, of course, because it's not always doable, but I think it would be a very good moment. So, after eight months to really start up something again and then really discuss the identity of somebody. Really use narrative approaches to help them renegotiate all those dilemmas that they're experiencing. Katie Strong: Yeah, and certainly, I guess you know, advocacy work on big levels to recognize that people should be able to access therapy whenever they feel like they need it. Rianne Brinkman: Yeah, definitely. Katie Strong:  We've got some work to do. I appreciate this conversation, and I just wanted to let the listeners know that Rianne and I have been in conversation since we met at the International Aphasia Rehabilitation Conference in Philadelphia in 2019 and what started as a conversation in a parking lot I might add, has grown into some real research and educational collaboration. And Rianne, together with Sabine Corsten and Bianca Spelker, we have been developing and studying training programs for future SLPs in life storytelling approaches across three countries, so the US, Germany and the Netherlands and Rianne, I was hoping you could tell our listeners a bit about what we're actually building together and what you're learning from that work about what students need most before they walk into the room and try to do this identity centered practice, style of work. Rianne Brinkman: Well, we based it a lot on your work, of course, and the My Story project and Narraktiv from Sabine. So, Katie you started this in the US, and then we thought, "oh, this would be great in the Netherlands and in Germany also." The students first of course, need to be trained in supportive communication techniques, because that's very important for them. I think in the Netherlands, it's maybe a little bit different than in the States and in Germany, because I work with students that are still in their bachelors. So they've had only one year of theory, and they haven't done their training or internship yet. Although some of them have. And then you see a very different student. So, but I've got the students that are really for the first time meeting someone with aphasia, for example. And they're very scared, because they think, "Oh, am I able to adapt my communication and what if somebody's going to cry, or what if that story is really going to touch me?" So, you really need to prepare them with a lot of information about what narrative identity is and also what identity work entails. We also must train on how you can really, truly listen. Active listening skills from that nice paper you wrote with Barbara Shadden on the power of story and taking the PULSE of people with aphasia. Appreciating their uniqueness, And also what we do in the Netherlands is practicing with them how they use visual methods, creative methods, to use in their sessions with the people with aphasia. And then once they start, I always say to them, "Well, at least the first session maybe is very exciting, but you're there, you're listening, you're engaged. That's already means so much to somebody if you do that, if you truly listen." And then after one session, they realize that, and then it goes really nicely.   Katie Strong: There's this that feeling very uncomfortable and not sure where to go. And then being able to let that person with aphasia kind of take you on that journey. Rianne Brinkman: Yeah. That's so nice because it contributes to both, to the person with aphasia who participates, and also to the students and their development. Katie Strong: I strongly believe you can't do identity, story based work without being influenced yourself, by the work   Rianne Brinkman: Yeah, definitely. Katie Strong: Well, before we wrap up, I would be remiss if we didn't talk about some tips or strategies, resources or readings for clinicians who are interested in implementing identity, focused story work into their practice. So, can you share a few things with us? Rianne Brinkman: Definitely. Yeah. When I started this work, I really liked the work of Carol Pound and her colleagues, and that's a book called Beyond Aphasia. It's very interesting theoretically, but also very practical. It really helped me to develop methods for my aphasia group to talk about identity. I really think that's a very good book. And then also the book of Barbara Shadden and her colleagues on Neurogenic Communication Disorders. There are some really practical cases in there, and it's very broad. It's not only about aphasia, but also a different neurogenic disorders. And I what I really like is it's such a nuanced theoretical perspective; they gather lots of theory, but they do that in such a good way. It's a very book. Katie Strong: Yeah, I agree, both Carol Pound and Barbara Shadden's work. It's approachable, but it does have the meat of the theory in it.   Rianne Brinkman: Yeah. So that's helped me a lot. And what I said earlier, the paper you wrote with Barbara on the power of story, I think that's very helpful to better understand what happens when you use narrative interventions, and what kind of interventions there are. And then, of course, the different interventions, like the work of Sabine Corsten on Narraktiv in your work, on My Story. And I have a book but it's only in Dutch. I attempted to share all those methods I created for the group, and it's very practice based. So that's why I started later on my PhD. But those practice-based methods are combined in a book, but it's only in Dutch. Katie Strong: It looks fabulous. I'm not able to access it with my limited language skills, but we'll make sure to have all of those references listed in the show notes so people can explore and take a look around it. And I think you know your book that you're talking about, Rianne even though it is all in Dutch, so maybe not accessible to everyone, but it's got beautiful graphics and photos and things like that you can get an essence of what it is that you're expressing. Rianne Brinkman: It's all, it's all painted or drawn by Reno Hubers. He's a Dutch person with aphasia, and he was in one of my groups. And then every time I was reading about something, he was just drawing it or painting it. And I thought, "Oh, I really need to ask him help me make the images for this book." So, it was together with him that we created this. Katie Strong: Beautiful. And what a great story. Thank you for being here with me today. And I don't know if you have anything else you want to add before we wrap up our conversation. Rianne Brinkman: Well, thank you for inviting me. But also, I want to say thank you to my team, because they really stimulate me to think differently about identity. I've got a very interprofessional team, and that's really helpful. And also, of course, our identity group meetings with you and Sabine and Bianca and Barbara. That's very helpful to shape my thinking on identity. And, of course, the participants of my research who are so open and vulnerable and want to share their stories. I would like to acknowledge that that's very important.   Katie Strong: For sure! We sure appreciate you sharing your experiences with us and look forward to what's to come from the longitudinal study. We wish you well in your studies as well. Thanks Rianne. What strikes me most about this conversation is how Rianne's work reminds us that identity reconstruction isn't a detour from aphasia care — it is aphasia care. And the tools she brings, the collage, the listening guide, the willingness to simply sit and wait, are more accessible than we might think. What began as a chance conversation in a parking lot in Philadelphia in 2019 has grown into something neither of us anticipated. Rianne, together with colleagues Sabine Corsten and Bianca Spelker, and alongside my own work through the Strong Story Lab, we have been developing and studying training programs for future clinicians in life storytelling approaches — across the US, Germany, and the Netherlands. It is the kind of international collaboration that only happens when people are genuinely working toward the same thing. On behalf of Aphasia Access, thank you for listening. For references and resources mentioned in today's show, please see our show notes, available on our website at www.aphasiaaccess.org. There you can also become a member of our organization, browse our growing library of materials, and find out about the Aphasia Access Academy. If you have an idea for a future podcast episode, email us at info@aphasiaaccess.org. For Aphasia Access Conversations, here at Central Michigan University in the Strong Story Lab, I'm Katie Strong.   Resources Brinkman, R. (2018). Bouwen aan identiteit. behandeling van afasie – met 25 werkvormen [Building identity. Breindok. Treatment of aphasia – with 25 methods]. http://refhub.elsevier.com/S0021-9924(26)00012-2/sbref0006  Brinkman, R., Cardol, M., Neijenhuis, K., Luinge, M., & Leget, C. (2026). "Leave the thorn, enjoy the rose" identity formation of people with aphasia in the early rehabilitation phase. Journal of Communication Disorders, 120, 106627. https://doi.org/10.1016/j.jcomdis.2026.106627  Brinkman, R., Neijenhuis, K., Cardol, M., & Leget, C. (2024). Who am I now? A scoping review on identity changes in post-stroke aphasia. Disability and Rehabilitation, 47(5), 1081-1099. https://doi.org/10.1080/09638288.2024.2367606  Gilligan C., & Eddy J. (2017). Listening as a path to psychological discovery: An introduction to the Listening Guide. Perspectives on Medical Education, 6(2),76-81. https://doi.org/10.1007/S40037-017-0335-3  Pound, C., Parr, S., Lindsay, J., & Woolf, C. (2000). Beyond aphasia: Therapies for living with communication disability. Routledge. https://doi.org/10.4324/9781315169057  Shadden, B. B., Hagstrom, F., & Koski, P. R. (2008). Neurogenic communication disorders: Life stories and the narrative self. Plural Publishing. https://www.pluralpublishing.com/publications/neurogenic-communication-disorders-life-stories-and-the-narrative-self  Strong, K. A., & Shadden, B. B. (2020). The power of story in identity renegotiation: Clinical approaches to supporting persons living with aphasia. Perspectives of the ASHA Special Interest Groups, 5(2), 371-383. https://doi.org/10.1044/2019_PERSP-19-00145   

durée : 00:53:49 - Questions d'islam - par : Ghaleb Bencheikh - La phénoménologie et l'herméneutique revisitent la métaphysique ancienne tout en ignorant souvent la philosophie islamique. Actualiser Avicenne via une herméneutique ricœurienne d'appropriation, autour de la tension entre croyance et raison, n'est-ce pas déjà raviver la philosophie islamique ? - réalisation : François Caunac - invités : Selami Varlik Maître de conférence en philosophie à l'Université Istanbul 29 Mayis

Pour cet épisode de reprise, rencontrez la philosophe Margaux Cassan. Dans cet épisode, elle invite à réfléchir à la manière dont la véritable puissance pourrait résider dans le choix conscient de ne pas user de ses moyens de pouvoir, une idée inspirée par la figure du Christ et développée par le penseur Jacques Ellul. Et si ce concept de non-puissance, loin d'être une simple renonciation, pourrait bien être un acte subversif et émancipateur ? Margaux Cassan, philosophe de 28 ans, est l'auteure de plusieurs ouvrages, dont Paul Ricoeur, le courage du compromis (éd. Ampelos, 2021), Vivre nu (éd. Grasset, 2023) ou encore Ultra violet (éd. Grasset, 2024) . Son parcours atypique, marqué par une enfance passée dans un village naturiste et des études en philosophie des religions l'a amenée à interroger les rapports entre le corps, la foi et la société. Margot a également contribué à l'ouvrage collectif Avec Jacques Ellul (éd. Labor et Fides, 2025), où elle approfondit le concept de non-puissance.Dans cet épisode, Margaux Cassan et Jérémie Claeys discutent de la manière dont la non-puissance peut être un acte de résistance face aux institutions et aux systèmes établis. Ils explorent comment cette philosophie peut s'appliquer à des aspects variés de la vie quotidienne, de la marche contemplative à la vie en communauté. Margaux partage également ses réflexions sur la manière dont le protestantisme, par sa capacité à se réformer et à s'ouvrir, peut offrir une alternative à la rigidité des institutions traditionnelles. Une invitation à repenser notre rapport au pouvoir, à la foi et à l'engagement politique ?Chapitrage00:02:17 - Philosophie et anarchisme chrétien00:04:10 - L'influence de Jacques Ellul00:07:13 - La question du corps et du naturisme00:10:06 - S'approcher de la foi à travers la philosophie00:14:43 - Expérience familiale et vacances naturistes00:21:29 - Réconciliation du corps et de l'esprit00:25:02 - Réflexions sur l'Église et les institutions00:32:00 - L'anarchisme chrétien et la réforme continue00:40:00 - La non-puissance : concept et application00:46:00 - Vivre en communauté et non-puissance00:54:33 - La contemplation comme acte de résistance00:59:35 - Clôture et Remerciements-----féminisme • spiritualité • foi • chrétien • femme • église • écologie • engagement • jérémie claeys • abus • oecuménisme • protestant • religion • interreligieuxVous aimerez cet épisode si vous aimez : Hérétique? - Les couilles sur la table - Sismique - La poudre - Les lueurs - I have a dream - Les deux pieds dans le bénitier - Zeteo Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Date: November 30, 2025 Speaker: Rev. Jason Coker Scripture: Isaiah 2:1–5 Welcome to the first week of Advent at The Collective Table. In this episode, Co-Lead Minister Jason Coker explores the season's first theme: Hope. We often think of hope as a childish wish for magic—like the anticipation of Santa Claus on Christmas morning. But what happens when we grow up and face the inevitable disillusionment of the world? Jason guides us through the journey from "childish naiveté" through adolescent cynicism, and finally into what philosopher Paul Ricoeur calls a "Second Naiveté"—a mature, chosen hope that believes in peace even when the world is at war. Drawing from the prophet Isaiah, we look at the radical vision of a God who teaches wisdom rather than conquest, and an invitation to turn our swords into plowshares right here and now. Key Takeaways: The Evolution of Hope: Moving from the "childish magic" of believing in Santa Claus to the "adult magic" of realizing we are loved by people who truly see us. Tribal Warrior vs. Universal Teacher: How Isaiah 2 shifts the image of God from a tribal chieftain of war to a universal source of wisdom and instruction. The Second Naiveté: Overcoming cynicism not by forcing God's hand, but by choosing to believe in goodness and righteousness despite the evidence around us. Walking the Talk: A celebration of the Oceanside Sanctuary community's 150th Anniversary and a reminder that our actions provide the evidence that this "naive" hope is real. Memorable Quotes: "When you go and try to conquer on that God's behalf, you have fundamentally said you do not believe in a God of goodness and righteousness and peace." "We can be the evidence for the rest of the community... that this naive hope is worth believing." Resources: This Podcast is a production of The Oceanside Sanctuary. Scripture Reference: Isaiah 2:1-5 (NRSV) Chapters (00:00:00) - Advent Podcast(00:01:14) - Advent Message(00:09:16) - Isaiah 2:8-9(00:24:59) - Oceanside Sanctuary 150th Anniversary

A Sandra leva-nos numa viagem às fases da vida em que leu alguns livros que adorou. Quais são as histórias por trás das leituras desta jornalista que nos acompanha há anos pela casa dentro? Vale a pena conhecer a Sandra leitora.Os livros que escolheu:O Velho e o Mar, Ernest Hemingway;O Velho que lia Romances de Amor, Luis Sepúlveda;A Sombra do Vento, Carlos Ruiz Zafon;Ao Ritmo de um Poema, Colleen Hoover.Outras referências:O Segredo dos Segredos, Dan Brown;Comer, Rezar e Amar, Elisabeth Gilbert;A Supraconsciência Existe – Vida Depois da Vida, Manuel Sans Segarra;Paul Ricoeur, o filósofo que explora a ideia de um sim mais vasto.O que recomendei:All the Way to the River, Elisabeth Gilbert.Coleen Hoover:9 Novembro;Corações feridos (Heart Bones);Versão BR: Todas as suas (im)perfeições (All your perfects);Na Sombra do Teu Nome, Jodi Picoult;Lições de Química, Bonnie Garmus;A série 7 Irmãs, Lucinda Riley;A Catedral do Mar, Ildefonso Falcones.O que ofereci:O Sonho do Jaguar, Miguel Bonnefoy.Os livros aqui:www.wook.pt

Qu'est-ce qu'un ennemi? Au-delà de notre appel à aimer nos ennemis selon l'Évangile, est-ce possible d'offrir cet amour sans exception? Comment pouvons-nous déterminer qui sont ces ennemis dans notre monde polarisé?   Dans cet épisode, Joan et Stéphane réfléchissent sur la notion d'ennemis et essaient de comprendre pourquoi nous réagissons si fortement envers certaines personnes.     Site Internet: https://questiondecroire.podbean.com/ ApplePodcast: https://podcasts.apple.com/us/podcast/question-de-croire/id1646685250  Spotify: https://open.spotify.com/show/4Xurt2du9A576owf0mIFSj  Réforme: https://www.reforme.net/podcast/ Contactez-nous: questiondecroire@gmail.com Notre commanditaire: L'Église Unie du Canada  Moncredo.org * Musique de Lesfm, pixabay.com. Utilisée avec permission.  * Photo de Chris Henry, unsplash.com. Utilisée avec permission.           Bonjour, bienvenue à Question de croire, un podcast qui aborde la foi et la spiritualité, une question à la fois. Cette semaine, doit-on aimer tous nos ennemis? Bonjour Stéphane. Bonjour Joan. Bonjour à toutes les personnes qui sont à l'écoute.   Parfois nos ennemis sont plus proches que l'on croit   [Joan] J'aime bien le fait qu'on ose aborder cette thématique des ennemis et de l'amour des ennemis, parce que je pense que c'est vraiment une thématique un peu taboue, dans le sens où on est toujours capable de faire de grandes déclarations quand on prêche ou bien dans nos prières. Et puis, il y a un peu concrètement, qu'est-ce que ça veut dire dans notre vie? Et ça me fait penser à une petite anecdote. J'avais sur Facebook un de mes contacts, un pasteur, qui n'est pas Suisse, qui vient d'ailleurs, donc pas l'un de mes collègues actuels, ni d'ailleurs des années passées, avec qui régulièrement on débattait, on n'était vraiment pas d'accord sur la question de l'égalité des droits pour le mariage. Ça m'a occupé un certain nombre d'années, comme vous aurez fini, auditrice, auditeur, par le comprendre. En fait, il en venait à être un petit peu obsessionnel à mon sujet, c'est-à-dire qu'il allait commenter partout, même sur des trucs qui ne concernaient pas le sujet. Il s'intéressait un peu à tout ce que je faisais en annexe, par exemple professionnellement, en dehors de cette question. Il aimait bien un petit peu me faire sentir qu'il me surveillait. Puis je racontais ça à une copine qui m'a dit : « Écoute, avec des ennemis comme ça, pas besoin d'amis! Si tu n'es pas bien, tu fais un malaise, il sera mieux que tes amis où tu te trouves! »   L'obligation d'aimer nos ennemis   [Stéphane] C'est vrai que c'est un enjeu difficile. Même lorsqu'on a discuté de ce thème-là, on a eu une conversation par messagerie parce que c'était de bien définir la question. Parce qu'au début, la question était « faut-il aimer tous nos ennemis? » Moi, j'ai amené « Doit-on aimer tous nos ennemis? » Et c'était plus qu'une question de jouer sur les mots, parce que pour moi, il faut... c'est une invitation, c'est un rêve, par exemple. Il faut que je perde 15 kilos. Bon, oui, ce serait bien, mais fort probablement, ça n'arrivera pas. Doit-on? Là, il y a une obligation. Là, il y a quelque chose de plus sérieux. On doit prendre telle médication lorsqu'on est malade? Ben oui, là, il faut. Cette question « doit-on », est-ce une obligation dans tous les cas? Parce que ça va, comme tu as dit, au-delà des bonnes intentions. Jésus nous a dit qu'il faut aimer nos ennemis. Oui, bon, c'est bien. On entend ça le dimanche matin. Mais lorsqu'on est justement confronté à cette réalité-là, ouf! Là, c'est difficile et ça nous emmène dans des zones très inconfortables.   Nos ennemis sont-ils déterminés par nos relations?   [Joan] Il m'est arrivé autre chose sur les médias sociaux, il y a aussi un paquet d'années. Maintenant, je suis beaucoup moins sur Facebook. Enfin, je n'y suis plus, pour ainsi dire. Et puis Instagram, je fais comme tout le monde, je partage quelques photos, limite de chatons mignons. J'ai eu ma période plus politisée. Là, maintenant, j'ai une période plus pastorale, disons presque de rue, en tout cas de proximité. Et c'est OK, il y a plusieurs saisons dans la vie. Et un jour, j'ai eu un désaccord super fort avec un ami Facebook, qui en plus était un peu un compagnon de lutte, un collègue, un pasteur, aussi pas en Suisse, puisqu'à ce moment-là, je n'exerçais pas en Suisse. Et en fait, il avait affiché mon père, c'est-à-dire qu'il était allé regarder qui avait liké le profil de tel ou tel homme politique. Et il se trouve que mon père, pour des raisons qui lui appartiennent, avait suivi je ne sais quel homme politique un peu controversé de ce moment-là, la grande famille gauchiste, et il avait fait une capture d'écran, ce collègue, et il avait affiché mon père et d'autres. Il avait écrit « Les amis de mes amis sont-ils mes amis? Car là, ce sont mes ennemis. Du coup, si mon ami est ami avec mes ennemis, deviennent-ils mes amis ou mon ami devient-il un ennemi? » Et là, ça pose plein de questions, c'est-à-dire est-ce que mon amitié se base sur ce que toi tu aimes et tu préfères seulement, sur tes goûts, sur tes choix politiques ou de follower quelqu'un sur des médias sociaux. Ça pose des questions assez profondes. Sur quoi est-ce que je base mon amitié ? Et du coup, sur quoi est-ce que je base mon inimitié aussi ? Et du coup, ça pose la question de qui est mon ennemi ? Et ça, ce sont des questions qu'on n'ose pas trop souvent se poser. Et pourtant, c'est des questions qui intéressent Jésus.   Les ennemis à l'époque de Charlie Kirk   [Stéphane] C'est vrai que c'est une bonne question. Qu'est-ce qu'un ennemi? Tout le monde le sait (toi, moi, les gens de notre écoute), on vit dans un monde tellement polarisé. Tu es d'accord avec moi, tu es mon ami. Tu as un désaccord avec moi, tu es un ennemi. J'ai l'impression qu'on jette ça un peu à la légère, dans le sens où on ne réfléchit pas avant de déclarer quelqu'un notre ennemi, mais en même temps, c'est très lourd de dire que cette personne est un ennemi. On aborde ce sujet-là dans un moment très stressant en Amérique du Nord, probablement dans le reste du monde, parce qu'aux États-Unis il y a eu l'assassinat de Charlie Kirk il n'y a pas si longtemps (au moment où ce qu'on enregistre). Et on voit là les appels de la classe politique à l'élimination de l'opposition. Les mots sont chargés, c'est exacerbé. Il y a quelques jours, un animateur de talk-show assez célèbre a perdu son émission, du jour au lendemain, à cause des pressions politiques, parce qu'il avait fait un commentaire un peu limite, mais rien vraiment de très grave. Et c'est ça. Soit on rentre dans le rang, on est les bonnes personnes, si on ne rentre pas dans le rang, on est dans la case de l'ennemi, on est dans ce qu'il faut abolir, ce qu'il faut éliminer, on n'a aucune valeur intéressante. C'est très difficile et c'est très stressant parce qu'on peut décider de dire : « bon moi j'y vais au minimum, je ne m'exprime pas, en tout cas pas en public ». Mais lorsqu'on a un peu de courage, lorsqu'on a un peu de conviction, lorsqu'on veut changer les choses, on se met un peu la tête sur le billot, on ne sait jamais comment ça va revirer la décision d'un, la décision de l'autre. Donc toute cette notion d'ennemi est tellement chargée dans le monde dans lequel on vit aujourd'hui.   L'importance d'être en désaccord de Paul Ricoeur   [Joan] Je pense aux modalités pour être de bons ennemis. J'ai réfléchi à ça. Je me suis dit en fait, on nous enseigne souvent à être de bons amis depuis qu'on est petit. Fais-toi des amis. Traite bien tes amis. Elle, c'est ton amie. Lui, c'est ton ami. On est de meilleurs amis. On parle des besties maintenant. Mais je me dis, il y a peut-être des modalités pour être de bons ennemis. Puis, je me suis un peu tournée vers Paul Ricoeur. Alors voilà, Paul Ricoeur, je suis comme tout le monde. Moi, je lis des extraits, je lis des résumés, j'écoute des podcasts. Je lis rarement ses bouquins de A à Z. Je rassure tout le monde. Ça reste une écriture fine, nuancée, et parfois on en a besoin. Paul Ricoeur rappelle souvent, c'est que dans la question du dialogue, il y a la question de l'interprétation. Et souvent, nos conflits sont liés à des interprétations de textes, de symboles, de l'autre. C'est pour ça qu'il prend une distance, Ricoeur, en disant que ces conflits doivent être traités par l'herméneutique, c'est-à-dire justement par l'interprétation, mais consciente, la médiation, la traduction, la compréhension. La meilleure façon d'avoir de bons ennemis, d'entretenir quand même de bons rapports avec ses ennemis, c'est d'éviter l'imposition. L'imposition en disant à l'autre : « mais non, tu devrais penser ça ». C'est vrai que c'est un petit peu quelque chose qui me frappe dans ces temps de polarisation, en ces temps où il y a un génocide qui est documenté en direct. Maintenant, l'ONU a déclaré que quatre des cinq critères sont réunis pour déclarer un génocide. Je trouve que quand il y a des outils d'analyse, c'est important de les prendre en compte et de les respecter. Ce génocide est documenté en direct. Il y a d'autres génocides en cours. Il y a le Soudan… On va faire la liste, on va être déprimés. Celui-ci est documenté en direct, et on a l'impression qu'on peut agir nous aussi en direct, puisque finalement, c'est documenté en direct. Mais en fait, non. En fait, on ne peut pas faire grand-chose. Souvent les conflits nous échappent à nous en tant qu'individus. Si le gouvernement de certains pays n'a pas bougé avant, c'est sûrement pour des raisons qui nous échappent aussi. Et comme ce conflit est documenté en direct, on demande aux gens, on leur impose maintenant lorsqu'il y a des tables rondes, lorsqu'il y a des débats, de faire un statement, de faire une déclaration sur Gaza. Ça va tout à fait à l'encontre de tout ce que nous offre Paul Ricoeur comme outil d'analyse pour être des bons ennemis, pour être en désaccord. Ce qu'il propose, Ricoeur, c'est de laisser une place à l'autre, de le reconnaître comme un humain inhumain qui a peut-être tort et qui pense peut-être des choses qui ne sont pas correctes, mais qui a néanmoins le droit, lui aussi, de ne pas être réduit à une caricature. Ce n'est pas parce qu'un tel ou une telle chef d'orchestre je ne sais où ne fait pas une déclaration sur le génocide de Gaza, que c'est foncièrement quelqu'un de génocidaire. C'est peut-être quelqu'un qui est paumé, qui ne sait pas trop quoi dire, qui a peur pour sa famille ailleurs, pour des raisons politiques. On n'a pas accès aux vies intérieures des gens, on n'a pas les détails sur leur vie. Et donc, quand on réduit l'autre à une caricature, à un monstre, à une abstraction, comme certains l'ont fait avec Kirk, certains ont dit que c'était juste un horrible monstre. Là, c'est pareil, on déshumanise et ce n'est pas OK. Et ce que nous dit Paul Ricoeur, c'est qu'il faut maintenir l'idée qu'il existe une part commune de dignité, de vulnérabilité. Et un jour, j'avais lu un texte trop beau sur trucs et astuces pour faire du dialogue interreligieux. Alors, il y avait des trucs sérieux. Il y en a un autre que je vais garder toute ma vie qui est « Portez les bébés des uns des autres ». Prenez dans les bras les bébés des uns des autres. À partir du moment où tu as apporté le bébé de je ne sais qui, tel imam, tel rabbin, telle rabbine, tu n'auras plus jamais le même rapport avec cette personne parce que tu auras apporté ce qu'il ou elle a de plus précieux au monde et tu te seras émerveillé sur la création. Et puis, Paul Ricoeur rappelle aussi que l'ennemi d'aujourd'hui peut être l'allié ou le voisin de demain. Et ça, c'est une donnée qui, je trouve, est importante à garder dans notre vie parce que les autres changent et puis moi aussi. Un jour, peut-être quelqu'un avec qui je suis en profond désaccord maintenant et moi, on va être d'un seul coup aligné sur une cause supérieure. Et c'est important que je garde ça en tête.   La difficulté de dialoguer avec ses ennemis   [Stéphane] Sur l'idée de porter le bébé, ça me fait penser... Lorsqu'il y a eu les négociations entre l'Irlande du Nord et la Grande-Bretagne pour essayer de trouver un cessez-de-feu, un des négociateurs est arrivé à la table, première rencontre, et la première chose qu'il a faite, il a sorti les photos de ses petits-enfants. Et c'est la première chose qu'il a faite, là. Il se présente, sort la photo de ses petits-enfants et commence à parler de ça. Et là, la discussion est partie sur leurs petits-enfants. Ils ont comme créé un lien que non, on n'est pas des monstres, on a des familles, on est des êtres humains, on peut se parler. Et cet appel au dialogue, oui, c'est très bon. Mais je rencontre un problème lorsque je suis confronté à des gens radicalisés. Comment peut-on discuter avec quelqu'un qui est convaincu qu'il, elle ou iel a raison à 100%? Je pense à la pandémie. Il y a des gens qui affirmaient dur comme fer que les vaccins, c'était pour injecter quelque chose dans notre sang, pour faire la promotion du G5. Il y a des gens qui croient dur comme fer que la terre est plate, et on peut présenter tous les faits à cette personne-là, non, il n'y a rien qui va changer. À la limite, lorsqu'on a une conversation au café comme ça, bon, ce n'est pas trop pire, mais comme tu as dit, devant des régimes fascistes, devant des situations radicalisation. Oui, essayer de dialoguer, c'est bien. C'est encouragé. Mais qu'est-ce qu'on fait quand l'autre ne veut pas vraiment dialoguer, veut imposer, comme tu as dit, sa vision, sa façon de faire? Là, ça devient difficile d'aimer son ennemi.   Les ennemis comme miroir de notre personne   [Joan] Oui, c'est vrai. Mais en même temps, pourquoi est-ce que c'est si difficile d'aimer son prochain comme ennemi? C'est aussi parce que l'ennemi, c'est un peu mon miroir. C'est un petit peu qui je suis quand je suis bornée, quand je ne veux pas écouter, quand j'ai une idée à arrêter. L'ennemi, ça me renvoie aussi l'image de moi-même qui ait des ennemis. C'est hyper rare de ne pas avoir quelqu'un qui est notre ennemi, même si on n'est pas trop au courant. Moi, je suis féministe, alors je sais que pas mal de gens que je ne connais pas n'aiment pas ce que je représente. Puis je suis une femme pasteure, donc là aussi, j'ai des ennemis. Je ne me suis même pas levée le matin qu'il y a déjà des gens qui ne sont pas contents que j'existe. Et donc ça, je me dis, finalement, souvent, un adversaire, quelqu'un avec qui on n'est vraiment pas d'accord nous renvoie à nos propres contradictions, à nos injustices, à nos fragilités. Par exemple, moi, en tant que féministe, c'est vrai que quand j'entends des discours des trad wives, qui disent que pour respecter et la Bible et une construction saine de la société, c'est important que les femmes restent à la maison pour s'occuper de leurs enfants. Dans un sens, c'est vrai, elles ont un peu raison. Enfin, je veux dire, tout est tellement plus simple quand il y a des femmes qui s'occupent de plein de choses. Pourquoi les Églises ont tourné si bien jusqu'à maintenant et elles sont en chute libre maintenant? C'est parce qu'il y a beaucoup moins de femmes à la maison qui s'occupent des autres. Donc d'un côté, oui, elles ont raison, les femmes. On est particulièrement bonnes pour le care, pour le tissage communautaire, pour donner du temps, pour prendre soin des uns, des unes, des autres. Et donc d'un côté, elles m'énervent. Elles m'énervent parce qu'elles disent des trucs qui sont vrais. Mais ce n'est pas parce qu'elles disent des trucs qui sont vrais que ce qu'elles proposent comme projet de société, je suis OK avec. Qu'est-ce que le conflit avec cet ennemi m'apprend sur moi, sur ma communauté, sur mes valeurs et sur mes ambivalences, sur mes frustrations? C'est aussi ça un peu l'aimer. En fait, voilà. Pour moi, aimer mon ennemi, c'est aussi avoir cette espèce de retour critique sur moi-même. Qu'est-ce que l'autre provoque en moi? Et qu'est-ce que je peux apprendre de ça?   La parabole du Bon Samaritain   [Stéphane] C'est vrai que ça peut être très confrontant lorsqu'une personne qu'on n'aime pas, qu'on n'ait à peu près rien en commun, semble défendre le même point de vue que nous. Ça me fait un peu penser à la parabole du Samaritain, parce qu'il y a quelqu'un qui est blessé. Une première personne passe, la deuxième personne passe, la troisième, celle qui fait la bonne chose, n'est pas nécessairement l'amie des Juifs, n'est pas considérée nécessairement comme une bonne personne. Aujourd'hui, on le traiterait d'ennemi. Peut-être, à cette époque-là, c'était ceux qu'on n'aime pas trop; qu'on tolère. Et c'est la personne qui fait la bonne chose, qui sauve la personne en danger. Je pense que Jésus avait ce message. Oui, c'est bien! Il faut aimer tout le monde, il y a le message de la Bible, tout le monde est écrit à l'image de Dieu, oui, oui. Mais je pense que Jésus amène aussi cette notion de « Hey, les amis, soyez attentifs parce que c'est peut-être vos ennemis qui vont être plus proches du royaume que vous pensez. » Il y a quelque chose de très provocateur là-dedans que j'aime bien. Oui, on peut être d'accord et en désaccord en même temps. C'est d'essayer de faire la part des choses, de pas nécessairement mettre toute notre attention sur ce qu'on n'aime pas, mais d'essayer de voir ça, ce n'est pas pour moi; ça a de la valeur, ou en tout cas, je m'y retrouve.   Qu'est-ce qu'aimer une personne?   [Joan] Et finalement, on revient à cette idée d'aimer. Parce que là, les ennemis, on a un petit peu vu qui étaient nos bons ennemis, qui étaient nos ennemis tout court. Qu'est-ce que les ennemis provoquent parfois en nous? Puis cette notion d'aimer, ça recouvre quoi, aimer quelqu'un? Je sais bien que c'est l'affaire de toute une vie, de comprendre ce que c'est qu'aimer. Mais moi, il se trouve que dans ma définition d'aimer quelqu'un, il n'y a pas être d'accord avec la personne. En fait, moi, je suis souvent en désaccord avec mon mari, je suis souvent en désaccord avec mes filles, je suis souvent en désaccord avec mes parents. D'ailleurs, pour leur plus grand malheur, j'ai remarqué que mes parents, souvent, c'était les plus malheureux dans cette affaire. Je ne suis souvent pas d'accord avec les gens, mais ça ne m'empêche pas du tout de les aimer. Et c'est là que ça se complique, dans la société actuelle qu'on est en train de ne pas réussir à éviter, c'est qu'on est trop polarisé. Donc quand tu n'es pas d'accord avec quelqu'un, ça voudrait dire que tu ne l'aimes pas. Et moi, c'est tout à fait l'inverse en fait. Et j'apprécie, des fois j'en ai marre si on vient sur mon Facebook m'allumer à longueur de journée en me disant que je dis n'importe quoi. Bon, des fois j'en ai un peu marre. Mais globalement, moi j'apprécie d'avoir des avis qui sont différents du mien.   La notion d'amour inconditionnel   [Stéphane] Très bonne question. Qu'est-ce qu'aimer? Qu'est-ce que ça veut dire? J'avais une paroissienne avant que notre fils rentre dans notre vie. C'était imminent. Elle m'a dit : « Tu vas voir Stéphane, ta compréhension de l'amour inconditionnel de Dieu va changer quand tu auras ton enfant dans tes bras. » C'est vrai, il y a un amour inconditionnel pour cet enfant. Et j'en parlais avec deux Français et j'ai dit ça. Et là, ils ont eu une réaction épidermique. « Oh là là! Non, mais c'est vrai! Non, tu ne peux pas dire ça! Tout n'est pas permis! Il faut punir! Blablabla! » Malheureusement, ils ne m'ont jamais laissé la place pour continuer à répondre. Aimer, c'est mettre des balises. Aimer, c'est enseigner des limites, enseigner qu'il y a des conséquences à nos gestes, à nos mots. Aimer, c'est outiller une personne pour bien se conduire dans une société. Et aimer inconditionnellement, c'est de mettre des conséquences. Parfois, c'est de punir, pas nécessairement pour être méchant, mais pour dire que c'est dangereux et qu'il ne faut pas que tu le fasses. S'il faut qu'il y ait une conséquence et que tu es privé de sortie, si c'est ça que ça prend pour que tu apprennes, c'est important. À travers tout ça, ce n'est pas parce que je, un peu comme tu disais, je me fritte un peu avec mon fils parce que, encore une fois, il a oublié son ordinateur à la maison, il faut que j'aille prendre mon ordinateur, le reconduire à l'école, puis ça fait trois fois cette semaine que c'est arrivé, puis ça me tombe sur les nerfs. Je ne l'aime pas moins. Ça n'affecte pas cet amour que j'ai pour mon fils. Je dis fils, mais il y a plein d'autres exemples. Donc, aimer, ce n'est pas nécessairement un peu comme on a dit, être toujours d'accord, que c'est toujours gambader dans le champ, heureux, main dans la main. C'est reconnaître qu'il y a cet amour-là. Parfois, c'est plus facile. Parfois, c'est plus difficile. Mais qu'au-delà des gestes, au-delà des mots, il y a un lien fort qu'on a réussi à développer et aimer son ennemi, c'est peut-être aller au-delà du mot, peut-être aller au-delà du geste de reconnaître qu'il y a quand même un être humain derrière ça.   Humaniser l'autre   [Joan] Moi, je comprends cette aimer nos ennemis comme humaniser les toujours et encore. C'est vrai qu'on dit toujours que pour aimer les autres, il faut s'aimer soi-même. Ça, c'est clair. Et finalement, pour aimer les autres, il faut s'humaniser soi-même. Alors, s'humaniser les uns les autres. Puis ça rejoint un peu le Ubuntu est-africain, cette idée de je suis parce que tu es, je suis parce que tu es, ben c'est ça. En quelque sorte, on est ennemis sur des lignes idéologiques, mais on s'aime en tant qu'humain. C'est très, très compliqué de différencier les deux. Les évangéliques aiment beaucoup dire qu'ils détestent le péché, mais pas le pécheur. Moi, ça ne me parle pas. Voilà, parce que détester d'abord, c'est trop fort. Je déteste par mes ennemis. Je crois que je n'arriverai pas à dire ça pour beaucoup de personnes, puis même d'une façon générale, je ne crois pas que j'arriverai à le tenir sur la durée. C'est un sentiment très fort, détester, qui prend beaucoup d'énergie et je peux comprendre qu'il puisse faire tenir debout des gens. Ce n'est pas ce type d'énergie dont j'ai besoin, en tout cas pas dans ma situation de vie. Et du coup, je me dis, aimer mes ennemis, c'est aussi leur prêter ce bénéfice du doute qu'ils ou elles ont quelque chose à m'enseigner et qu'avec il ou elle, un jour peut-être, j'aurai quelque chose à vivre. Laisser cette porte ouverte sur le futur, sur cette espérance de ce que notre relation pourrait devenir. Ça va même plus loin. C'est presque comme si je disais j'aime notre relation pour ce qu'elle peut devenir. Est-ce que Jésus serait d'accord avec ça, Stéphane?   Le message radical de Jésus   [Stéphane] Je pense que Jésus nous appelle à quelque chose d'assez radical. Souvent, on perçoit aimer son ennemi comme quelqu'un qui ne veut pas faire d'histoire, on est un peu une carpette, on se met à plat ventre, on ne veut pas faire de vague, on va aimer tout le monde. Mais Jésus n'était pas un monsieur gentil. Jésus était un provocateur. Il disait, aimer ses ennemis, ça commence par soi. Tu l'as très bien dit tout au long de cet épisode. Et ça prend une force incroyable, ça prend une conviction incroyable de dire, peu importe ce que tu vas faire, peu importe ce que tu vas dire, je vais t'offrir de l'amour quand même. Pas nécessairement parce que je suis obligé, pas parce que je suis naïf, parce que, comme on a dit, je reconnais que tu es un être humain. Je reconnais qu'on est tous et toutes dans le même bateau, cette humanité collective. D'avoir cette force, ça peut être presque déconcertant… de pouvoir dire, oui, cette personne-là, je vais prier pour elle. Cette personne-là fait des choses horribles, mais je reconnais qu'il y a peut-être une possibilité de changement. Je reconnais qu'il y a peut-être une possibilité d'illumination. Je reconnais que c'est un être humain qui mérite quand même un minimum de dignité. C'est un message fort, c'est un message presque à contre-courant, je pourrais dire. Surtout, comme on dit, dans le climat polarisé dans lequel on est. Peu importe qui est cette personne, je crois qu'il y a une once de bonté quelque part. Peut-être qu'elle s'est perdue. Peut-être que les circonstances font que je ne les vois pas. Mais il y a encore de l'espoir dans cette personne-là. Mais ça, ça vient de nous. Ce n'est pas à l'autre de nous convaincre. C'est nous de croire que l'être humain en face de nous, peu importe qu'il y ait un potentiel de bonté dans cette personne-là, ça part de nous.   Conclusion   [Joan] Là, dis donc, tu es en train de nous faire un boulevard pour le prochain épisode, qui sera sur la thématique du pardon, parce que voilà, on est dans notre quatrième saison, donc on commence à faire des résonances d'un épisode à l'autre. Alors, merci beaucoup, Stéphane, d'avoir fait cette introduction boulevard pour l'épisode de la semaine prochaine. [Stéphane] Merci, Joan, et on continue à travailler très fort pour être là, pour être pertinent pour vous. C'est un peu pour nous, mais c'est aussi pour vous. Donc, si vous avez des questions, si vous voulez nous faire des suggestions, n'hésitez pas, questiondecroire@gmail.com. Merci à l'Église Unie du Canada, notre commanditaire, qui nous permet de faire ce podcast et de le diffuser sur plein de plateformes. D'ailleurs, peu importe la plateforme que vous écoutez, n'oubliez pas de faire un like, de partager, de laisser un commentaire, laissez une évaluation, c'est toujours très bon. Merci beaucoup, tous et toutes, et merci, Joan pour la conversation. À la semaine prochaine!  

We're continuing our Intellectual Imprints series this week by discussing a man who revolutionized the way we understand the science of hermeneutics: Paul Ricoeur (1913–2005). While you may not have encountered his name in the wild, you have certainly encountered his hermeneutical method with respect to narrative and metaphor from leading voices in biblical studies. Want to continue this conversation in the classroom? Explore our degree programs and find one that's right for you: www.rts.edu/washington. Email admissions.washington@rts.edu to get started. Follow us on Instagram: www.instagram.com/rts.washington/ Facebook: www.facebook.com/RTSWashingtonDC X: x.com/rtswashington

🎙️ Estimados oyentes y mecenas: En este episodio les presento la lectura de un fragmento de "Freud: una interpretación de la cultura", de Paul Ricœur, en el que se detalla la aportación a la hermenéutica de los llamados filósofos de la sospecha: Marx, Nietzsche y Freud. Ricœur muestra cómo cada uno, desde su perspectiva, nos invita a desconfiar de la superficie de los discursos y a desvelar lo que se oculta tras ellos: las estructuras económicas, las fuerzas del deseo y las formas del inconsciente. Este texto constituye una puerta de entrada privilegiada a la hermenéutica contemporánea, pues nos recuerda que interpretar no es solo comprender, sino también sospechar, criticar y descubrir lo latente en lo manifiesto. Gracias, como siempre, por vuestro apoyo y por acompañarme en este camino de lectura y reflexión compartida. 📗ÍNDICE 0. Resúmenes iniciales. 1. VIDA Y OBRAS. 2. SUFRO ESTE CUERPO QUE GOBIERNO. 3. UNA VOLUNTAD HUMANA QUE YERRA Y PECA. 4. LA SIMBÓLICA DEL MAL. >>> https://go.ivoox.com/rf/156150521 5. LA ESCUELA DE LA SOSPECHA. 6. EL CONFLICTO DE LAS INTERPRETACIONES. 7. EL SÍMBOLO. 8. LA RECONQUISTA DE LA PERSONA. >>>> https://go.ivoox.com/rf/157100555 Lectura de Texto: "Freud, una interpretación de la cultura". (audio de hoy) 🎼Música de la época: 🎨Imagen: Jean Paul Gustave Ricœur (Valence, 27 de febrero de 1913 - Châtenay-Malabry, 20 de mayo de 2005) fue un filósofo y antropólogo francés conocido por su intento de combinar la descripción fenomenológica con la interpretación hermenéutica. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos! 📗ÍNDICE 0. Resúmenes iniciales. 1. VIDA Y OBRAS. 2. SUFRO ESTE CUERPO QUE GOBIERNO. 3. UNA VOLUNTAD HUMANA QUE YERRA Y PECA. 4. LA SIMBÓLICA DEL MAL. >>> https://go.ivoox.com/rf/156150521 5. LA ESCUELA DE LA SOSPECHA. 6. EL CONFLICTO DE LAS INTERPRETACIONES. 7. EL SÍMBOLO. 8. LA RECONQUISTA DE LA PERSONA. (audio de hoy) 🎼Música de la época: Purple Rhapsody es un concierto para viola de la compositora estadounidense Joan Tower estrenado en 2005. 🎨Imagen: Jean Paul Gustave Ricœur (Valence, 27 de febrero de 1913 - Châtenay-Malabry, 20 de mayo de 2005) fue un filósofo y antropólogo francés conocido por su intento de combinar la descripción fenomenológica con la interpretación hermenéutica. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

Vous étendez une lessive et votre pensée s'envole vers les montagnes que vous allez arpenter pour vos vacances tant attendues. Déjà, le calme que vous imaginez se dégager de cette vallée verdoyante vous apaise, et vous réjouit d'avance. Pourtant, quand quelques semaines plus tard vous déposez enfin vos bagages et levez les yeux vers les sommets, la magie n'opère pas. Ni ce jour-là, ni les suivants. Quel rôle joue l'imaginaire quand on voyage ? Un voyage peut-il être à la hauteur, ou est-ce toujours peine perdue ? Et par quoi exactement est-on déçu ?Dans cet épisode, Marie Misset discute avec son conjoint Charly de leur manière très différente d'appréhender leurs voyages, et avec Clémence et Quentin à propos de leurs voyages décevants. Pour comprendre le plaisir qu'il y a à s'imaginer être ailleurs, et l'ambivalence propre au voyage, elle s'entretient avec la philosophe Juliette Morice, autrice de Renoncer au voyage. Une enquête philosophique et l'historien Gilles Montègre, auteur de Voyager en Europe au temps des lumières.Pour aller plus loin :Marie Misset cite le philosophe Paul Ricoeur et les psychologues Carl R. Rogers, Irvin Yalom et Emily HolmesJuliette Morice cite les écrivain·e·s Marcel Proust, Ella Maillart, Nicolas Bouvier (L'Usage du monde) et Francis Ponge (Le Porte-plume d'Alger)Émotions est un podcast de Louie Media. Marie Misset a tourné, écrit et monté cet épisode. La réalisation sonore est de Guillaume Girault. Clémence Reliat a réalisé le générique, à partir d'un extrait d'En Sommeil de Jaune. Elsa Berthault est en charge de la production. Cet épisode est rendu possible grâce au soutien de Matrice, le centre d'innovation et de prospective qui interroge les transformations technologiques et sociétales à venir.Si vous aussi vous voulez nous raconter votre histoire dans Émotions, écrivez-nous en remplissant ce formulaire ou à l'adresse hello@louiemedia.comPour 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.

🎙️ Estimados oyentes y mecenas: En este episodio nos adentramos en el pensamiento de Paul Ricœur, una de las voces más influyentes de la hermenéutica contemporánea. Exploraremos su relación con la llamada “escuela de la sospecha”, que reúne a Marx, Nietzsche y Freud como grandes maestros de la crítica; revisaremos su propuesta del “conflicto de las interpretaciones”, donde la diversidad de lecturas lejos de ser un obstáculo se convierte en la riqueza misma de la comprensión; abordaremos la realidad del símbolo, como mediación indispensable para acceder a las dimensiones más profundas de la existencia; y, finalmente, su reflexión sobre la reconquista de la persona, que abre un horizonte de responsabilidad y esperanza frente al mal y la fragilidad humana. Gracias por acompañarme en este recorrido. Vuestro apoyo y escucha son la fuerza que mantiene vivo este espacio de reflexión filosófica compartida. 📗ÍNDICE 0. Resúmenes iniciales. 1. VIDA Y OBRAS. 2. SUFRO ESTE CUERPO QUE GOBIERNO. 3. UNA VOLUNTAD HUMANA QUE YERRA Y PECA. 4. LA SIMBÓLICA DEL MAL. >>> https://go.ivoox.com/rf/156150521 5. LA ESCUELA DE LA SOSPECHA. 6. EL CONFLICTO DE LAS INTERPRETACIONES. 7. EL SÍMBOLO. 8. LA RECONQUISTA DE LA PERSONA. (audio de hoy) 🎼Música de la época: Purple Rhapsody es un concierto para viola de la compositora estadounidense Joan Tower estrenado en 2005. 🎨Imagen: Jean Paul Gustave Ricœur (Valence, 27 de febrero de 1913 - Châtenay-Malabry, 20 de mayo de 2005) fue un filósofo y antropólogo francés conocido por su intento de combinar la descripción fenomenológica con la interpretación hermenéutica. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

🎙️ Estimados oyentes y mecenas: En este episodio nos adentramos en el pensamiento de Paul Ricœur, filósofo francés destacado en filosofía hermenéutica, fenomenología y filosofía de la voluntad. Nuestro diálogo aborda aspectos cruciales de su obra: su enfoque de la voluntad en Lo voluntario y lo involuntario, su reflexión sobre la falibilidad humana en El hombre falible, y su hermenéutica simbólica del mal en La simbólica del mal. En Lo voluntario y lo involuntario (1950), Ricœur examina la tensión entre lo que elegimos libremente y lo que escapa a nuestra voluntad—como emociones, deseos y hábitos—introduciendo una fenomenología ética del querer y describiendo la desproporción ontológica del ser humano. Esta desproporción es lo que hace del hombre un ser falible, expuesto a la posibilidad del error y el mal. Luego, en La simbólica del mal, Ricœur recurre al lenguaje simbólico—imágenes como la mancha, el pecado y la culpabilidad—para interpretar la experiencia del mal moral: símbolos que manifiestan la falta, la responsabilidad y su peso ético. Con esta combinación de análisis filosófico y reflexión hermenéutica, Ricœur nos ofrece herramientas profundas para comprender no solo nuestras acciones, sino los símbolos que las atraviesan y definen. Muchísimas gracias por acompañarme en esta exploración filosófica. Vuestro apoyo es el motor que mantiene viva esta búsqueda de sabiduría. 📗ÍNDICE 0. Resúmenes iniciales. 1. VIDA Y OBRAS. 2. SUFRO ESTE CUERPO QUE GOBIERNO. 3. UNA VOLUNTAD HUMANA QUE YERRA Y PECA. 4. LA SIMBÓLICA DEL MAL. 🎼Música de la época: Purple Rhapsody es un concierto para viola de la compositora estadounidense Joan Tower estrenado en 2005. 🎨Imagen: Jean Paul Gustave Ricœur (Valence, 27 de febrero de 1913 - Châtenay-Malabry, 20 de mayo de 2005) fue un filósofo y antropólogo francés conocido por su intento de combinar la descripción fenomenológica con la interpretación hermenéutica. 👍Pulsen un Me Gusta y colaboren a partir de 2,99 €/mes si se lo pueden permitir para asegurar la permanencia del programa ¡Muchas gracias a todos!

What's up theology nerds! When we lost the legendary Walter Brueggemann, I knew we had to do a proper tribute to one of the most influential biblical scholars of our time. I'm joined by Bo and Rolf Jacobson from Luther Seminary for a deep dive into Walter's life and work - this is the guy who somehow managed to have both mega-nerd street cred in the academy AND pastors across the country whose preaching was transformed by his books. We explore how Walter revolutionized biblical theology by showing us a God who's relational, passionate, and takes sides (goodbye, distant philosophical absolutes), his famous disagreements with Terence Fretheim about divine freedom versus fidelity, and how "The Prophetic Imagination" is really about hope and alternative consciousness, not scolding people. Rolf shares incredible stories about Walter's pastoral heart, we discuss his brilliant interdisciplinary work that connected everything from Paul Ricoeur to economic theory, and we talk about his scathing critique of American capitalism (the golden calf in front of Wall Street is basically God trolling American Christians about their idolatry). Whether you know Walter from "The Prophetic Imagination" or you're just discovering him, this conversation captures why he was so special - a scholar who made ancient texts dangerous again and showed us that the God of the Bible is way more interesting, subversive, and liberating than we usually dare to believe. As Walter would say to his grandkids about the manna story: "You are not children of scarcity, you're children of abundance - don't forget it." If you want to get access to the Introduction to the Old Testament class with Dr. Brueggemann, head over to TheologyClass.com You will find 3 of my episodes with Brueggemann combined into this one episode. Books by Brueggemann that we mention The Prophetic Imagination Reverberations of Faith The Vitality of Old Testament Traditions Finally Comes the Poet  Join us at Theology Beer Camp this October 16-18 in St. Paul, MN.⁠⁠ (Rolf is coming too!) Dr. Rolf A. Jacobson is the Professor of Old Testament and the Alvin N. Rogness Chair of Scripture, Theology, and Ministry at Luther Seminary. Previous Episodes with Dr. Jacobson Creation and Sin Wild Places with Israel's God Five Offensive Things… you learn in Seminary The Five Most Offensive Bible Things… you Learn in Seminary Israel's In-Your-Face, Holy God ⁠⁠Theology Beer Camp ⁠⁠⁠is a unique three-day conference that brings together of theology nerds and craft beer for a blend of intellectual engagement, community building, and fun. This event features a lineup of well-known podcasters, scholars, and theology enthusiasts who come together to "nerd out" on theological topics while enjoying loads of fun activities. Guests this year include John Dominic Crossan, Kelly Brown Douglas, Philip Clayton, Stacey Floyd-Thomas, Jeffery Pugh, Juan Floyd-Thomas, Andy Root, Grace Ji-Sun Kim, Noreen Herzfeld, Reggie Williams, Casper ter Kuile, and more! ⁠⁠⁠Get info and tickets here⁠⁠⁠. Online Class:⁠⁠⁠⁠ Rediscovering the Spirit: Hand-Raisers, Han, & the Holy Ghost⁠⁠⁠⁠ with Dr. Grace Ji-Sun Kim⁠⁠⁠⁠ _____________________ ⁠⁠⁠⁠⁠⁠Hang with 40+ Scholars & Podcasts and 600 people at Theology Beer Camp 2025 (Oct. 16-18) in St. Paul, MN. ⁠⁠⁠⁠⁠⁠ This podcast is a ⁠⁠⁠⁠⁠⁠Homebrewed Christianity⁠⁠⁠⁠⁠⁠ production. Follow ⁠⁠⁠⁠⁠⁠the Homebrewed Christianity⁠⁠⁠⁠⁠⁠, ⁠⁠⁠⁠⁠⁠Theology Nerd Throwdown⁠⁠⁠⁠⁠⁠, & ⁠⁠⁠⁠⁠⁠The Rise of Bonhoeffer⁠⁠⁠⁠⁠⁠ podcasts for more theological goodness for your earbuds. Join over 80,000 other people by joining our⁠⁠⁠⁠⁠⁠ Substack - Process This!⁠⁠⁠⁠⁠⁠ Get instant access to over 45 classes at ⁠⁠⁠⁠⁠⁠www.TheologyClass.com⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠Follow the podcast, drop a review⁠⁠⁠⁠⁠⁠, send ⁠⁠⁠⁠⁠⁠feedback/questions⁠⁠⁠⁠⁠⁠ or become a ⁠⁠⁠⁠⁠⁠member of the HBC Community⁠⁠⁠⁠⁠⁠. ⁠⁠⁠⁠⁠⁠Theology Beer Camp | St. Paul, MN | October 16-18, 2025⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

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.

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)

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.

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.

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

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. ;)

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