In French, the title plays on the phrase soi-même comme un autre , but it also evokes the Latin legal maxim alter ipse (another oneself). Ricoeur argues that to truly understand who we are, we must recognize that the "self" is not a solitary, transparent entity locked inside our heads. Instead, we only come to know ourselves through language, through our actions, through our moral obligations, and through the eyes of others.
: A dynamic identity not based on permanence but on "self-constancy," best exemplified by the act of keeping a promise.
This refers to what remains permanent in a person over time in a structural or material sense. It includes genetic makeup, physical scars, character traits, and deeply ingrained habits. Idem answers the question: What am I? paul ricoeur oneself as another pdf
In the landscape of 20th-century philosophy, the concept of the "self" has often found itself at the center of a great divide. On one side stands the , the self-certain "I think" that serves as the indubitable foundation of all knowledge. On the other side lies the Nietzschean anti-cogito , which declares this foundation a fiction, a pretense of unity masking a chaotic multiplicity of forces. Paul Ricoeur, one of the most important thinkers of the past century, refused to accept either position as sufficient.
Next, he asks: Who is doing the acting? Ricoeur explores how we attribute actions to ourselves. Even when we act out of character or act involuntarily, we are still the ones to whom the action is "imputed." In French, the title plays on the phrase
The book’s intellectual architecture is designed to bridge the divide between two dominant traditions in Western philosophy: the analytic philosophy of language, which focuses on precise logical and linguistic analysis, and the Continental traditions of phenomenology and hermeneutics, which explore lived experience and interpretation. By using the tools of the former, Ricoeur forges a path for the latter, demonstrating how a careful analysis of language leads directly to the most fundamental questions of being.
If you are a student or newcomer to Ricoeur, approaching Oneself as Another can be daunting. It is a challenging text. A reading strategy might involve first focusing on the sixth study on narrative identity and then moving to the seventh, eighth, and ninth studies on the ethical aim, moral norm, and practical wisdom. This will provide a strong foundation before exploring the more technical early studies or the ontological conclusions. : A dynamic identity not based on permanence
If identity is only defined by sameness, personal growth and moral accountability become difficult to explain. 2. Ipse (Selfhood)
The grand finale. Ricœur famously proposes a that moves from aim to norm to wisdom.
This is the identity that allows others to identify you as the same person over time. It encompasses physical characteristics, genetic makeup, and ingrained habits.
If you are using the scanned version from the Internet Archive, you can also note the URL and date of access in your citation, though the main publication information remains the same.