La libertad como necesidad comprendida en el centro de la antropología hermenéutica de Paul Ricoeur

Abstract

The objectives of our research have been the following: - Deepen the philosophical work of Paul Ricoeur and contribute to its continuous knowledge and dissemination. - To elucidate, with Paul Ricoeur, a notion of freedom resistant to the reductionist consequences that result in all forms of determinism and that allows us a solid defense of the preeminence of the value of the human. - Understand the moment of forgiveness as an index of a confidence in the best of man and, also, of a boldness that manifests the joy of living. - To understand the attempts of a philosophy of recognition based on the contributions that they can make to an anthropology of capable man and to the consideration of freedom as an understood need. - Examine the relationship, which occurs in the philosophy of Paul Ricoeur, between love and justice, and collect the performance that can be extracted from his reflection on donation for a political articulation of mutual recognition. As well as announcing the path that we feel that this reflection inaugurates. Ricoeur's philosophy lets itself be read, above all, as a defense of freedom and a renewed humanism. Regarding the second, it is easy to see that the philosophy of our author is a philosophy on the human being and for the human being, in which reflection on the conditions from which he must be valued as a special being plays an important role. . But it is a humanism that treasures a conviction with a personalistic root: that personal reality does not admit a naturalistic categorization without being, in some way, betrayed. His philosophy advances by showing that this conviction is not naive, nor does it turn its back on the complexity of the body in the natural world, but pointing out the presence of an unfathomable that is the opportunity for an understanding of man based on hope. For this hope the first thing is important, the defense of freedom. We trust that we have demonstrated that the theme of this defense lies in the three crucial moments of Ricoeur's work. The examination of the voluntary shows us its presence and reveals it through the possibilities of language; the self incorporates it into our personal identity, showing that novelty and permanence are not incompatible; and in the relationship with the other it appears as the basis for anthropological trust and optimism, which, moreover, is justified by acts of love. In what sense is the defense of freedom important for an understanding of the human being based on hope? We have stated this above all in the last part of our work. The presence of the free condition is equivalent to the possibility of renewal. Freedom is initiative, it is the condition of what can be initiated. In this sense it is linked to the beginning. For its part, hope is placed, preeminently, in non-permanence. For an understanding of life, which necessarily includes the evil that man does to man, hope needs to build on the possibility of doing something different and not determined, and this is what freedom means.