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41.More information
Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.
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45.More information
No other subject troubled Paul Ricœur's philosophy as much as psychoanalysis. It is present all along the progression of his thought and keeps stirring its course. Yet, it would be wrong to believe this long route to be stamped first and foremost by hostility or polemics. Even in Freud and Philosophy, where psychoanalysis embodies the “hermeneutics of suspicion”, it is not faced as a definite enemy, but as a possible ally. It is the mirror philosophy can use to see itself as another. A true dialogue is thus broached between both. What is at stake is nothing less than the understanding of what it is to be human.
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47.More information
In France, the ambassadresses of care ethics mainly align themselves with Joan C. Tronto's theory—rather more than with Carol Gilligan's. Here I want to state (part 1) that a certain tendency of French discourse of “care” might be diagnosed as a symptom of a disenchanted culture, since it strips the world of its aesthetic, artistic, and imaginative dimensions (rather than of its gods). I contend that we can find the best illustration of this symptom when that discourse tends to shift from the moral figure of autonomy to the moral figure of vulnerability. More precisely, I aim to challenge Tronto's idea of “care” as a “maintaining of the world” (part 2), since she excludes from it the areas of aesthetics, the arts, and intellectual activities. I shall discuss three authors who have already criticized Tronto's notion of “care” (Barbara Koziak, Sophie Cloutier, and Naïma Hamrouni). Each of them presents an opportunity for me to refine my reflection on what I consider to be Tronto's disregard for an existentially liveable world. Finally, I help to fill in what is lacking from Tronto's theory (part 3)—that is to say, an aesthetic horizon and a real reflection on language, a reflection framed by a hermeneutics of the self. To this end, I focus on a “care” consisting in keeping watch over (veiller) the “political language's fragility” in Paul Ricoeur. I conclude by stating that if we really want to make “care” a public value, this feminist value should be concerned not only with life, but also with world. Artistic, intellectual, and educational activities are by far the most efficient at making such a value public.