Although there has always been a hermeneutic problem in Christianity, the hermeneutic question today seems to us a new one.
Paul RicoeurRead
The narrative constructs the identity of the character, what can be called his or her narrative identity, in constructing that of the story told. It is the identity of the story that makes the identity of the character.
Interpretation
The identity of a character in a story is shaped by the narrative, which also reflects the identity of the story itself.
This quote by Paul Ricoeur emphasizes the interdependent relationship between a character's identity and the narrative in which they exist. The character's identity is not only a product of their experiences and actions but is intricately linked to the overarching story that frames these elements, suggesting that understanding a character requires an understanding of the narrative context that defines them.
In practice
In a lecture about character development in literature, this quote can help illustrate the connection between narrative and identity.
Although there has always been a hermeneutic problem in Christianity, the hermeneutic question today seems to us a new one.
If it is true that there is always more than one way of construing a text, it is not true that all interpretations are equal.
But myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence. Hence to demythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it.
On a cosmic scale, our life is insignificant, yet this brief period when we appear in the world is the time in which all meaningful questions arise.
Testimony demands to be interpreted because of the dialectic of meaning and event that traverses it.
Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence.
My main point here is that if you are the child of God and God is a part of you, the in your imagination God suppose to look like you. And when you accept a picture of the deity assigned to you by another people, you become the spiritual prisoners of that other people.
This was not guilt: guilt is what you feel when you have done something wrong. What I felt was shame: I was what was wrong.
Human life in common is only made possible when a majority comes together which is stronger than any separate individual and which remains united against all separate individuals. The power of this community is then set up as right in opposition to the power of the individual, which is condemned as brute force.
It is so difficult to draw a clear line of separation between the abuse and the wholesome use of the press, that as yet we have found it better to trust the public judgment, rather than the magistrate, with the discrimination between truth and falsehood. And hitherto the public judgment has performed that office with wonderful correctness.
And since the portions of the great and the small are equal in number, so too all things would be in everything. Nor is it possible that they should exist apart, but all things have a portion of everything.
Perhaps the belief in God is the belief that the universe is intelligible, but not to us.
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