Ricoeur moves beyond the "shattered" Cartesian cogito —the idea of a self-founding, certain subject—to present a that acts, speaks, and narrates. JURNAL LEDALERO
He offers a middle path: we are not the absolute masters of our own identity (contra Descartes), but neither are we helpless puppets of language or power (contra some post-modernists). We are the —one who can speak, act, narrate, and impute moral responsibility to oneself.
In "Oneself as Another," Ricoeur tackles the fundamental question: "Who am I?" This seemingly simple inquiry leads to a complex exploration of the self, identity, and the human condition. Ricoeur argues that the concept of self is multifaceted and cannot be reduced to a single definition. He contends that our understanding of self is shaped by our experiences, interactions with others, and our ability to reflect on ourselves.
: Encountering otherness within the self through the body (flesh), the other person, and conscience. Conclusion paul ricoeur oneself as another pdf
In this article, we explore the core themes of the book, the distinction between "Idem" and "Ipse" identity, and how Ricœur’s narrative theory provides a bridge between the self and the other. 1. The Core Paradox: Sameness vs. Selfhood
Academics, legal theorists, theologians, and psychology researchers frequently search for digital access to Oneself as Another due to its vast cross-disciplinary utility:
Later, postmodern thinkers like Friedrich Nietzsche and the masters of suspicion (Marx and Freud) shattered this view, declaring the self to be an illusion or a byproduct of deeper structural forces. Ricoeur rejects both extremes. He argues that: Ricoeur moves beyond the "shattered" Cartesian cogito —the
In the final, tenth study, Ricoeur addresses the ontological status of the self. If the self is not a fixed substance, what is it? Ricoeur concludes that the self exists as a mode of "attestation."
: This is our numerical continuity—the "what" of our identity (e.g., genetic makeup, permanent character traits).
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The book is structured as ten "studies," which guide the reader through the argument step-by-step. A preview of these titles reveals the architecture of Ricoeur’s thought:
Oneself as Another remains under copyright protection. The original French publication in 1990 and the English translation in 1992 mean the work is protected for many decades to come. While downloading a single chapter for personal research and criticism may be defensible as "fair use" in some jurisdictions, downloading or distributing the entire book without permission is generally a copyright violation. For citation, research, or teaching purposes, it is far safer and more ethical to use a library's digital loan or a legal purchase.
Running throughout this ethical arc is the constant dialectic between oneself and the other. The self does not exist in isolation. Its very being is relational: