The essays in Paul Ricoeur and the Hope of Higher Education: The Just University discuss diverse ways that Paul Ricoeur’s work provides hopeful insight and necessary provocation that should inform the task and mission of the modern university in the changing landscape of Higher Education. This volume gathers interdisciplinary scholars seeking to reestablish the place of justice as the central function of higher education in the twenty-first century. The contributors represent diverse backgrounds, including teachers, scholars, and administrators from R1 institutions, seminary and divinity schools as well as undergraduate teaching colleges. This collection, edited by Daniel Boscaljon and Jeffrey F. Keuss, offers critical and practical visions for the renewal of higher education. The first part of the book provides an internal examination of the university system and details how Ricoeur’s thinking assists on pragmatics from syllabus design to final exams to daily teaching. The second portion of the book examines the Just University’s role as a social institution within the broader cultural world and looks at how Ricoeur’s description of values informs how the university works relative to religious belief, prisons, and rural poverty.

"The stresses of the 21st century have exposed the fault lines in Higher Education, both as an instructional space that facilitates student growth and as a social space that shapes our economic, political, and religious institutions. This book uses Paul Ricoeur's rigorous writings to envision a Just University necessary for the years ahead"--

This open access book employs Paul Ricoeur's methodologies to identify, challenge, and replace with responsible language the many continuing abuses of power, including in the university curriculum and in the international discourse of right-wing populism. Using Ricoeur’s philosophy, the book provides a meta-frame for current debates about the university and a pragmatic micro-frame for supporting staff and students to develop important conversations on campus. It introduces the Community of Inquiry approach and describes its use to engage with complex ideas on which society has recently become silent. By contrasting Ricoeur’s work on Algeria and his work in Chicago, USA, .a bias blind spot is revealed in his desire for dialectical balance and reciprocity. This prevented him (and for some years the author) from accepting the connections between colonialism, slavery and racism and the urgent need for reparative justice. With Ricoeur, the readers can think differently: how to recognize and tackle racism and the democratic deficit, how to reduce epistemic injustice by learning how to speak out, how to move away from forced polarities and develop a pedagogy of hope as well as an acceptance of provisionality and the intractability of certain existential problems.

Around the world, the landscape of Higher Education is increasingly shaped by discourses of employability, rankings, and student satisfaction. Under these conditions, the role of universities in preparing students for all facets of life, and to contribute to the public good, is reshaped in significant ways: ways which are often negative and pessimistic. This book raises important and pressing questions about the nature and role of universities as formative educational institutions, drawing together contributors from both Western and non-Western perspectives. While the editors and contributors critique the current situation, the chapters evince a more humane and compassionate framing of the work of and in universities, based on positive and valued relationships and notions of the good. Drawing together a wide range of theoretical and conceptual frameworks to illuminate the issues discussed, this volume changes the debate to one of hopefulness and inspiration about the role of higher education for the public good: ultimately looking towards a potentially exciting and rewarding future through which humanity and the planet can flourish.

This book examines the restructuring of universities on the basis of neoliberal models, and provides a vision of the practice of hope in higher education as a means to counteract this new reality. The authors present a re-imagined version of Jonathan Swift’s “A Modest Proposal” to highlight the absurdity of policy trends and decisions within higher education and shock people out of indifference towards action. The authors suggest the ‘practice of hope’ as a way to create a system that moves beyond neoliberalism and embraces equity as commonplace. Providing real-world possibilities of the practice of hope, the book offers possibilities of what could happen if neoliberalism at the higher education level is counteracted by the practice of hope.

In order to examine fully the nature of human beings, Paul Ricoeur crossed disciplinary boundaries in his work, moving from phenomenology to social and political thought, hermeneutics, and ethics. Running throughout Ricoeur's work - particularly Fallible Man, Time and Narrative, Oneself as Another, and his shorter pieces on hermeneutics, ethics, and religion - is a theme of the human capacity for hope. According to Ricoeur, hope is a capacity of expectation, oriented toward some future action, which aims at a good for self and others. The conditions for the possibility of hope are the unity and difference that exist within the self in transcendental, practical, and effective realms, and the self's ability to narrate, which is made possible by the self's existence within, and understanding of, time. Our capacity for hope is understood via the symbols of good and evil found in myths and sacred writings. Furthermore, hope is not limited to those who are religious; atheists may be just as hopeful as the devout. Exploring the nature of hope in Ricoeur's work allows for a greater understanding of hope and a greater ability to cultivate hope in oneself and others.

When French philosopher Paul Ricoeur died in 2005, he bequeathed to the world a highly regarded, widely influential body of work which established him as one of the greatest thinkers of our time. He also left behind a number of unfinished projects that are gathered here and translated into English for the first time. Living Up to Death consists of one major essay and nine fragments. Composed in 1996, the essay is the kernel of an unrealized book on the subject of mortality. Likely inspired by his wife’s approaching death, it examines not one’s own passing but one’s experience of others dying. Ricoeur notes that when thinking about death the imagination is paramount, since we cannot truly experience our own passing. But those we leave behind do, and Ricoeur posits that the idea of life after death originated in the awareness of our own end posthumously resonating with our survivors. The fragments in this volume were written over the course of the last few months of Ricoeur’s life as his health failed, and they represent his very last work. They cover a range of topics, touching on biblical scholarship, the philosophy of language, and the idea of selfhood he first addressed in Oneself as Another. And while they contain numerous philosophical insights, these fragments are perhaps most significant for providing an invaluable look at Ricoeur’s mind at work. As poignant as it is perceptive, Living Up to Death is a moving testimony to Ricoeur’s willingness to confront his own mortality with serious questions, a touching insouciance, and hope for the future.

From Ricoeur to Action engages with the thinking of the French philosopher Paul Ricoeur (1913-2005) in order to propose innovative responses to 21st-century problems actively contributing to global conflict. Ricoeur's ability to draw from a diverse field of philosophers and theologians and to provide mediation to seemingly irreconcilable views often has both explicit and implicit practical application to socio-political questions. Here an international team of leading Ricoeur scholars develop critical yet productive responses through the development of Ricoeur's thought with respect to such topics as race, environmental ethics, technology, political utopia and reinterpreting religion. Representing a new generation of Ricoeur scholarship that attempts to move beyond an exegetical engagement with his philosophy, this collection of original essays examines key problems in the 21st-century and the ways in which Ricoeur's philosophy understands the subtleties of these problems and is able to offer a productive response. As such it presents an elucidation of the practical significance of Ricoeur's thinking and an innovative contribution to resolving socio-political conflicts in the 21st century.

Reading Scripture with Paul Ricoeur is a unique volume in which twelve diverse contributors illuminate and analyze Paul Ricoeur’s personal religious faith and intellectual passion for Scripture. The co-editors, Joseph A. Edelheit and James F Moore, each studied with Ricoeur at the Divinity School of the University of Chicago and bring the perspectives of a rabbi and of a Lutheran pastor and theologian, respectively. This book engages topics such as translation, biblical hermeneutics, and prophecy, as well as specific scriptural passages: Cain and Abel, the Epistles, and a feminist reading of Rahab. It provides both students and scholars alike a new resource of reflections using Ricoeur’s scholarship to illuminate and model how Ricoeur read and taught.

In Paul Ricoeur's Renewal of Philosophical Anthropology: Vulnerability, Capability, Justice, Marc de Leeuw argues that Ricoeur’s philosophical project integrates the anthropological tradition while renewing its importance as a hermeneutic anthropology of human capability. Ricoeur posits that our cogito is neither its own absolute master, nor fully transparent to itself, inflicting a “wound” (brisé) and fracturing the center of Cartesian self-certainty. But the Nietzschean disillusionment that ensues does not simply amount to a victorious anti-cogito; it opens another path towards self-understanding. In place of the direct route of intuition is found a more complex way forward, one guided by interpretation. The task of philosophical anthropology is to understand the human through its interpretative, critical, and imaginative ability as well as its capacity to act towards, with, and for others; the interpretation of the world in front of us, the interpretation of “who we are,” and the interpretation of what it means to be among others (as "other selves") coalesces in an anthropology that binds the question of the self to a moral, ethical, and political project, one aiming to reflect our existence-in-common. For Ricoeur, the basic question of our subjective and normative “standing” demands a fundamental response—a response toward our own otherness and to responsibilities triggered by the appeal of Others. In both cases, our vulnerability is inescapable: we can never have an absolute self-knowledge nor an absolute knowledge of Others. Ricoeur turns this fundamental aporia into an affirmative philosophical anthropology of human action, attestation, and justice.