Paul Ricoeur’s 1960 work Fallible Man (see Fallible Humanity) adopted Plato’s metaphor of a “middle part” of the soul that is an essentially mixed form influenced by both desire and reason. It’s not really a part, but more like what Hegel would call a moment of the whole, in this case the unique moment of combination that makes us us. Thinking of its mixed nature, Ricoeur recalls Kant’s saying that “understanding without intuition is empty, intuition without concepts is blind”, along with the Kantian imagination that linked the two.
“The riddle of the slave-will, that is, of a free will which is bound and always finds itself already bound, is the ultimate theme that the symbol gives to thought” (p. xxiii; emphasis in original). “Today it is no longer possible to keep an empirics of the slave will within the confines of a Treatise of the Passions in Thomist, Cartesian, or Spinozist fashion” (p. xxii) . One ought to consider psychoanalysis, politics, justice.
Striking a somewhat Augustinian note, he goes on “In joining together the temporal ‘ecstasies’ of the past and the future in the core of freedom, the consciousness of fault also manifests the total and undivided causality of the self over and above its individual acts. The consciousness of fault shows me my causality as contracted or bounded, so to speak, in an act which evinces my whole self. In return, the act which I did not want to commit bespeaks an evil causality which is behind all determined acts and without bounds. Where it is a question of a reflection attentive to projects alone, this causality divides itself in bits and fritters itself away in a disjunctive inventing of myself; but in penitent retrospection I root my acts in the undivided causality of the self. Certainly we have no access to the self outside of its specific acts, but the consciousness of fault makes manifest in them and beyond them the demand for wholeness which constitutes us” (p. xxvii). (See also Brandomian Forgiveness.)