The analysis of narrative processes and metaphorical language are the topics generally focused on by business ethics researchers interested in the work of Paul Ricœur. Yet his work on political questions also applies to the ethical issues associated with organizations. Ricœur’s ethical enterprise can be expressed as a triad composed of teleological, deontological, and sapiential levels, associating ostensibly opposing positions of Aristotelian and Kantian origin. In this study, I examine politics, economics, and ethics in their dialectic relation as established by (...) Ricœur. Against a vertical, mechanistic, and axiologically neutral vision of management, he opposes the two conceptual pairs of conviction/imagination and ideology/utopia as well as a superior definition of justice associating reciprocal indebtedness and mutual disinterestedness. Through this analysis, it becomes clear that the vertical, hierarchical nature of politics tends to undermine the horizontal interactions necessary to procure just institutions in society. And any business ethic that does not acknowledge political tensions will be mute. What is needed instead is practical wisdom that is developed through interaction, and often through conflict, involving all the different players. (shrink)

Residents’ councils in Quebec’s residential and long-term care centres have the mandate to promote the improvement of living conditions for residents, to assess their level of satisfaction, and to defend their rights. Based on two studies on the autonomy of councils, we examined how committees can express themselves on topics other than those the management is already aware of, to reveal various previously unknown aspects of the services, and to voice unexpressed concerns. We are especially interested in what makes management (...) receptive, or not, to what the committee members say. The councils’ ability to express them selves is, in fact, inseparable from its capacity to listen to the management teams, and we seek to determine the conditions required to perform this dual capacity. (shrink)

«Existe-t-il une argumentation juridique?», c’est la question à laquelle tente de répondre l’ouvrage de Stefan Goltzberg, intitulé explicitement L’argumentation juridique. Si l’auteur commence son ouvrage en posant directement la question, on en cherche aussitôt, par un réflexe de «juriste», la définition. Et il faut probablement lire l’intégralité de ce petit ouvrage pour voir se profiler une définition de l’argumentation juridique. Or, au cours de cette lecture Stefan Goltzberg nous montre en quoi chercher la définition, la poser, est déjà une marque (...) argumentative (p. 25) et certainement une marque de l’argumentation juridique. Or, Stefan Goltzberg n’est pas juriste de formation. Philosophe et linguiste, il est, notamment membre du Centre Perelman de philosophie du droit au sein duquel il a écrit une thèse de philosophie intitulé Théorie et histoire de la philosophie du droit, philosophie du droit de Chaïm Perelman, de Theodor Viehweg, de Roscoe Pound.Le droit est d’abord un objet d’ .. (shrink)

Interreligious dialogue and conversion are two contentious foci for understanding how religion operates. An interpretation of George Lindbeck serves as a starting point for discussion in this paper. The dominant reading is that Lindbeck claims that traditions absorb the world. Religious traditions are isolated, and the one with a greater capacity to assimilate others’ concerns emerges the strongest – implying what is called exclusivism. My proposal is that a different reading of Lindbeck is possible; I am not so much questioning (...) Lindbeck as highlighting another aspect of his oeuvre. If grammar, framework and structure – and not propositional first-order ontological contents – are given first place, dialogue and conversion appear differently. Questions must be raised, however; isn't it true that there is always some content and substance – even if hidden or disguised? (shrink)

Analisamos uma das teses da teoria narrativa de Paul Ricoeur que concede ao discurso histórico a habilidade de configurar a experiência temporal humana, sempre exposta à trama de perspectivas cruzadas entre a expectativa do futuro, a recepção do passado e a vivência do presente. Face à multiplicidade do tempo, os lineamentos argumentativos ricoeurianos indicam o ato narrativo como a condição tanto de pensar a efetividade das ações humanas e sua reconstrução histórica quanto de forjar uma unidade plural própria a uma (...) consciência hermenêutica. (shrink)

Este trabalho diz respeito à ideia da misericórdia e da libertação presentes na literatura joanina. Pautando-nos na figura de Maria de Magdala em sua busca de Jesus e no reconhecimento da voz do seu mestre que a impulsiona a seguí-lo, pretende-se analisar à luz da hermenêutica de Paul Ricoeur, no horizonte da teologia fundamental, a misericórdia como forma de reconhecimento do outro e a libertação como forma de dar presença a este outro. Tomando por princípio hermenêutico que os textos bíblicos (...) podem encontrar lugar na reflexão filosófica e que esta pode apresentar-se como organon à reexão teológica, este artigo defende a importância de falarmos da função poética da linguagem bíblica e o seu poder descortinador de um novo mundo. Ainda objetiva verificar que na literatura joanina, na figura de Maria de Magdala, metáfora da comunidade da nova aliança, a solicitude introduz um novo tipo de relação que torna possível estimar o si mesmo como outro e o outro como a si mesmo. Maria de Magdala, como nos propomos analisar, nos convida a acolher imaginativamente que a palavra Rabbouni/ Mestre que ecoa de sua boca é sinal da restauração anunciada. (shrink)

El artículo se desarrolla en los siguientes apartados: en la introducción se exponen las razones que llevan a Ricoeur a leer dos de las obras de Hegel escritas en el período de Jena: Sistema de la eticidad y Filosofía real; en los apartados 1 y 2 veremos cómo en estas obras Hegel señala distintos ámbitos de reconocimiento articulados al desarrollo de la eticidad, primero en su forma natural y luego en su forma absoluta, y marcados por una negatividad que les (...) es propia; asimismo, revisaremos cómo va apareciendo y consolidándose como un momento crucial del reconocimiento el paso de la voz activa a la voz pasiva. El último apartado plantea algunas consideraciones sobre la dialéctica entre el sí y su otro que está en la base de los planteamientos hegelianos y recoge algunos de los problemas que Ricoeur identifica en la filosofía del reconocimiento de Hegel. (shrink)