Abstract
"He who is unable to reinterpret his past may also be incapable of projecting concretely his interest in emancipation" (Paul Ricoeur). In understanding a theologizing process, our attention should not focus on reality alone, but also on the means or tools to understand that reality. This paper intends to explain the means or tools of the theologizing process according to Ricoeur that is used to understand a reality. As a process, it shall not be only about method, but also methodology, namely a process of thinking, the brought interest and the achieved value premises. Its guiding question is Ricoeurs theologizing methodology called hermeneutics. Through dialogue with many partners, Ricoeur found a methodology of reality-reading, first affirmative then critical. This is an affirmative-critical gesture. However, this methodology is inadequate to do reading on an extreme context. It takes effort to reverse Ricoeur's methodology by first prioritizing the critical against the reality distortion, and only then be affirmative to uncover hope of a good and just life. Finally, the theologizing process requires a dialectical methodology of reading a reality, between critical-affirmative and affirmative-critical gestures. Context at hand shall determine what goes first.
Highlights
"He who is unable to reinterpret his past may be incapable of projecting concretely his interest in emancipation" (Paul Ricoeur)
In understanding a theologizing process, our attention should not focus on reality alone, and on the means or tools to understand that reality
This paper intends to explain the means or tools of the theologizing process according to Ricoeur that is used to understand a reality
Summary
Hermeneutik Paul Ricoeur sering disebut sebagai hermeneutik emansipatoris, yaitu hermeneutik yang bertujuan etis untuk pembebasan. Ricoeur menerima masukan dari tokoh-tokoh sekolah kecurigaan (school of suspicion), yaitu Marx, Nietzsche dan Freud, untuk melangkah pada "transformasi subjektivitas" dengan tujuan meruntuhkan ilusi subjek yang absolut, yang eksploitatif dan dominatif. Di sinilah momen emansipatoris Ricoeur mengusung kepentingan sebagai pembebasan atau emansipasi atas subjek untuk terbuka dalam hidup bersama yang lain di dalam institusi-institusi publik yang adil. Melalui kritik atas ilusi subjek tergambar jelas apa yang Ricoeur sendiri sebut tentang pemikirannya sebagai "filsafat antropologi" yang isinya mengenai gambaran dunia baru dengan visi tentang manusia yang lebih baik dan adil.[15] Melalui ketiga guru kecurigaan (Marx, Nietzsche dan Freud), Habermas, Gadamer dan Levinas, tersusun pula tugas hermeneutik kritis emansipatoris, yaitu menguak kepentingan yang melandasi semua usaha pengetahuan – entah basisnya pada ekonomi (Marx), psikologi (Freud), antropologi (Nietzsche), hermeneutik (Gadamer), kritik ideologi (Habermas) dan etika (Levinas)— bagi terbitnya emansipasi ruang privat dan ruang publik. Ricoeur juga hendak memperlihatkan betapa pentingnya phronesis, yaitu kebijaksanaan praktis dalam kehidupan konkret, yang melaluinya kita dapat mencapai pemahaman diri kita melalui yang lain (oneself as another) berkat segala kemampuan diri yang selalu dimengerti sebagai diri yang terbuka dan terbagi untuk yang lain
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