KIERKEGAARDS WRITINGS: CONCLUDING UNSCIENTIFIC POSTSCRIPT TO PHILOSOPHICAL FRAGMENTS V. 12, PT. 2 PDF, EPUB, EBOOK Sören Kierkegaard,Howard V. Hong,Edna H. Hong | 368 pages | 05 Jul 1992 | Princeton University Press | 9780691020822 | English | New Jersey, United States Kierkegaards Writings: Concluding Unscientific Postscript to Philosophical Fragments v. 12, Pt. 2 PDF Book It is a faith without icons, images, stories, and myths, without miracles, without a resurrection, without a nativity, without Chartres and Fra Angelico , without wine and wafers, without heaven and hell, without God as judge and without judgment. Hong Kong Paperback Books. Here Hannay points out that Climacus identifies himself repeatedly as a "humorist", meaning that he is a psychological and religious chameleon: he can think his way into all manner of walks of life without committing to any of them. But since he is bound by himself, may he not loose his bonds and set himself free? Indeed, from what does that confusion of thoughtlessness come but from this, that the individual's thought ventures, observing, out into life, wants to survey the whole of existence, that play of forces that only God in heaven can view calmly, because in his providence he governs it with wise and omniscient purpose, but which weakens a human being's mind and makes him mentally deranged, causes him misplaced care, and strengthens with regrettable consolation. This fact can be a convenience, but it can also be a curse; in borderline cases, it tempts the translator to sacrifice English clarity for sharper surface echoes of the Danish. January God is indeed free in will; he can reveal himself or not; but he is not free as to the understanding; he cannot reveal to man whatever he will, but only what is adapted to man, what is commensurate with his nature such as it actually is; he reveals what he must reveal, if his revelation is to be a revelation for man, and not for some other kind of being. Only by becoming man himself, but not a king, or a leader of an established order, no, for equality's sake he must become one of the humblest, a servant. If the credibility of a contemporary is to have any interest for him—and alas! It then affirms that the passionate idolater, rather than the passionless Christian, is the one who prays aright: "The one prays in truth to God though he worships an idol; the other prays falsely to the true God, and hence worships in fact an idol. Will be clean, not soiled or stained. But between sensibility and a theoretical proposition is a greater difference than between a living animal and its anatomical skeleton. Kierkegaard says, "By Baptism Christianity gives him a name, and he is a Christian de nomine by name ; but in the decision [note 2] he becomes a Christian and gives Christianity his name. And when death comes it still deceives the contemplator, because all his contemplation did not come a single step closer to the explanation but only deceived him out of life. Danish and English are close enough that it is often possible to retain much of Kierkegaard's own syntax, phraseology, and even wordplay. Published in and written A work that "not only treats of irony but is irony," wrote a contemporary reviewer of The Concept of Irony, with Continual Reference to Socrates. God is just man's idea. But that would make the identity of the prayer's addressee utterly irrelevant to the prayer's status as authentic or inauthentic. Belief believes what it does not see; it sees that the star is there, but what it believes is that the star has come into existence. Therefore it was good that the work was a psychological inquiry, which in itself makes clear that sin cannot find a place in the system, presumably just like immortality, faith, the paradox, and other such concepts that essentially related to existing, just what systematic thinking ignores. Instead of the objective uncertainty, there is here the certainty that, viewed objectively, it is the absurd, and this absurdity, held fast in the passion of inwardness, is faith. Having made these distinctions, the Postscript then tries to specify the Christian's peculiar predicament as a sinner seeking salvation in an absurdity. Was Kierkegaard a Monergist or a Synergist? He wants to make himself understood just like a teacher but He's teaching something that doesn't come to an individual from the known world but from a world that is Unknown. The original choice is forever present in every succeeding choice. Kierkegaards Writings: Concluding Unscientific Postscript to Philosophical Fragments v. 12, Pt. 2 Writer And yet, with all the fragmentary nature of literature, we find thousand fold repetition; which shows how limited is man's mind and destiny. But since the paradox is not in itself the paradox, it does not thrust away intensely enough. Practice in Christianity , Hong p. In particular, "Johannes Climacus" may well echo Sextus Empiricus's celebrated image of Pyrrhonian argument as a kind of "step-ladder", which the user is supposed to "knock over … after his climb. Hannay's key strength as a translator is his daring. If anyone proposes to believe, i. Travel Writing Paperback Books. His authorship begins, as it was destined to end, with polemic. He was Hegelian and had no room in his system for faith. His words read as follows: "That, that is the ugly broad ditch that I cannot cross, however often and however earnestly I have tried to make the leap. When Socrates believed that God is, he held fast the objective uncertainty with the entire passion of inwardness, and faith is precisely in this contradiction, in this risk. It is so far from being the case that it is particularly characteristic of people called unfortunate individualities that they cling most of all to themselves, that despite all their sufferings they still would not wish to be anybody else for all the world. But this love is through and through unhappy, for how great is the difference between them! This, according to Hannay, is why the Postscript 's revocation should not detract from the book's value as an analysis of Christianity. Kierkegaard leads his reader to consider how a teacher might become a teacher. Three Upbuilding Discourses, The original choice is forever present in every succeeding choice. Soren Kierkegaard read the works of both Hegel and Goethe. From The Creed of the Savoyard Priest This corresponds exactly to the requirement that man must renounce his reason, and on the other hand discloses the only form of authority that corresponds to Faith. Philosophers and Historians tend to try to prove Christianity rather than teach belief in Christ through faith. Its spearhead was Walter Lowrie, an Episcopal minister who cast himself as Kierkegaard's "missionary", and promoted Kierkegaard's vision of faith as a bulwark against liberal theology. But what about God? For whoever has what he has from the God himself clearly has it at first hand; and he who does not have it from the God himself is not a disciple. At least Christianity does not assume it; on the contrary, it assumes that sinful children are born of Christian parents just as in paganism. He could elevate the learner to help the learner forget the misunderstanding. Kierkegaards Writings: Concluding Unscientific Postscript to Philosophical Fragments v. 12, Pt. 2 Reviews His virtue, for the reader, is that he sees the way to the top, while his value depends on his not having got there; for then he would have disappeared from view" xvii. Kierkegaardian scholars D. Literature is a fragment of fragments: the least of what happened and was spoken, has been written; and of the things that have been written, very few have been preserved. Schlegel published a book bearing the same title as Kierkegaard's, Philosophical Fragments in But that would make the identity of the prayer's addressee utterly irrelevant to the prayer's status as authentic or inauthentic. He could have been thinking about this quote when he wrote this book. He developed the idea of bad faith. Kierkegaard seemed to rely on faith at the expense of the intellect. Lessing has himself consolidated this issue in the following words, which he has in boldface: contingent truths of history can never become the demonstrations of necessary truths of reason. That is because such people are very close to the truth, and they feel the eternal validity of the personality not in its blessing but in its torment, even if they have retained this totally abstract expression for the joy in it; that they prefer to go on being themselves. Kierkegaard always wrote a preface signed by the name of the pseudonymous author he was using. For him the surpassing of the unhappy consciousness remains purely verbal. But for Kierkegaard "all coming into existence takes place in freedom. Goethe and Kierkegaard each stressed the need for the individual to come to an understanding of what the Bible is all about and then applying that understanding as it is appropriated. The confusion is caused by the words "in truth", which are just the literal equivalents of the Danish " i Sandhed ". Kierkegaard's first published article touches on the theme of women's emancipation Therefore it was good that the work was a psychological inquiry, which in itself makes clear that sin cannot find a place in the system, presumably just like immortality, faith, the paradox, and other such concepts that essentially related to existing, just what systematic thinking ignores. Everything that becomes historical is contingent , inasmuch as precisely by coming into existence, by becoming historical, it has its element of contingency, inasmuch as contingency is precisely the one factor in all coming into existence.