HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI

John Christianto Simon (2016) HERMENEUTIK PAUL RICOEUR DAN TUGAS EMANSIPASI. Desertations (S3) thesis, Universitas Kristen Duta Wacana.

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Abstract

This study takes as it's starting point the question: How Paul Ricoeur’s hermeneutics can carry out its emancipative duty? Or, how his emancipative hermeneutics can explain critically the relation between power, ideology and interest that playing a role in the tasks of the subject emancipation and the social one? To answer the questions, this study does library research from the primary and secondary sources to analyze the thoughts of Ricoeur’s dialogue-partners. I use an analysis-descriptive method that isn’t limited to description on the main subject and its revolved circumstances, but come up with analysis why and how the main subject (in this case, Ricoeur) arranging the basis for the chosen-point of view, the discourse which is developed with tradition, text, symbol together with the causality which has constructed them. This study brings in an analysis that Ricoeur builds his hermeneutic by way of doing dialogue with a lot of thoughts. Firstly, he characterized all the framework of thoughts that which he has made as his dialogue-partners, i.e. positivism, phenomenology, romanticism and structuralism are traceable to the influence of Cartesian’ cogito. He called them as the school of Descartes, i.e the non-emancipative thoughts. These thoughts sharpen the analytical knife of Ricoeur’s hermeneutic whose elements are the opened-subject, which involves in context-concern, accepts the mediation from the other, imaginative-productive, and dialogic. In addition to holds a dialogue with the non-emancipative thoughts, Ricoeur also do the same with his emancipative partners, among of them are three masters of suspicion that is Marx, Freud dan Nietzsche, then with a representative of the ideology criticism, Habermas, with a representative of traditional hermeneutic, Gadamer, and with a representative of the ethics of the other, Levinas. These six emancipative partners has helped to sharpen the analysis knife ©UKDWxv of Ricoeur’s hermeneutic whose elements are: the transformative praxis; the moral-politic consciousness; critical against dogmatism and contextual minded; ideology criticism and emancipation interest; affirmative to the history as a positive possibility; and reciprocal-simmetrical. What is Ricoeur meant by emancipation, first of all, is the subject emancipation or is called also "self-understanding” or "self-consciousness”. Hence the subject emancipation means “that the interpretation of a text culminates in the self-interpretation of a subject who thenceforth understands himself better, understands himself differently, or simply begins to understand himself". From this subject emancipation, Ricoeur then moved forward to the society emancipation that he explained as "'ethical intention' as aiming at the 'good life' with and for others, in just institutions". The emancipation in Ricoeur’s hermeneutic means the emancipation of the subject for ethical intention so that be able to live a just life with and for others in just institutions. The understanding of emancipation and its elements then applied to analyze the emancipation tasks in three contexts: emancipation of the poor, emancipation of the ecological damage and the women and emancipation from the politico-economics injustice that bring upon the tension of radicalism-terrorism. The hermeneutics of the poor emancipation is enabled by setting up the subject be opened (1), to the context involvement (2), and accepts mediation from the other, that is from the victims and the poor (3), as the vicars of Christ’ that inspiring the imaginative-productive interpretation about the just life expectancy (4), taking up the dialogical (5), and transformative praxis with other community (6), in order to achieve a moral-politics consciousness (7), and be critical against dogmatism and be contextual thank to respecting the just local values (8), using the ideology criticism’s knife and holding the emancipation as the only legitimate interest (9), all at once be affirmative to history and tradition as a positive possibility (10), thereby the new relation between individuals in the community become symmetrical and reciprocal (11). The emancipation hermeneutic of the ecological damage and the women are enabled by setting up the subject be opened to (1), context involvement (2), ©UKDWxvi and accepts the mediation from the other, i.e. from nature’s voice and the women (3), as the vicars of Christ’ that inspiring productive-imaginative interpretation about the just biotic community and life expectancy (4), taking up dialogical (5), and transformative praxis with other communities (6), to achieve moral-politics consciousness (7), and be critical to dogmatism and be contextual thank to respecting the just local values on the nature and the women (8) using the ideology criticism’s knife and holding emancipation as the only legitimate interest (9), all at once be affirmative to history and tradition as a positive possibility (10), thereby the new relation with the nature and the women in the biotic community run in symmetrical and reciprocal way (11). The emancipation hermeneutic on the political-economics injustice that bring in the radicalism-terrorism tension is enabled by setting up the subject be opened (1), to contexts involvement (2), and accepts mediation from the other, that is the marginal, the small and the weak people, i.e. the victims of the global imperialism (3), as the vicars of Christ’s that inspiring the productive-imaginative interpretation on the global solidarity and life economy expectancy(4), taking up dialogical (5), and transformative praxsis with other communities (6), to achieve a moral-political consciousness (7), and be critical against dogmatism that unsupportive to the just life and be contextual to the context ‘s concern (8), using the ideology criticism’s knife and holding emancipation as the only legitimate interest (9), all at once be affirmative to history and tradition as a positive possibility (10), thereby the new relation with all people going on in the symmetrical and reciprocal justice (11)

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