Cambridge Core – Philosophy Texts – Kierkegaard: Concluding Unscientific Postscript. Cambridge Core – Theology – Kierkegaard’s ‘Concluding Unscientific Postscript’ – edited by Rick Anthony Furtak. One of the most noteworthy features of Kierkegaard’s Concluding Unscientific Postscript: A Critical Guide is that it lives up to its subtitle.

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This turns out to require some account of the content of Christian faith. You can help Wikipedia by expanding it. Any god would do.

Reverence for the quantum is, so to speak, the new version of the worship of the golden calf. The confusion is caused by the words “in truth”, which are just the literal equivalents of the Danish ” i Sandhed “. The work is also famous for its dictum, Subjectivity is Truth. Not that I therefore wanted to relinquish Christianity. In the name of Christian faith Kierkegaard rejected not this or that element in Hegelianism but the whole, referring to it in mockery as c the System.

The way to Christianity goes through a decision, a crucial decision kjerkegaard the temporal moment; faith is an existential leap. The same could be said for pathos or passion, which also comes up repeatedly. Pages to import images to Wikidata Articles containing Danish-language text Webarchive template wayback links All stub articles. I have often taken exception to anyone who was kiermegaard sinner in the strictest sense and then promptly got busy terrifying others.

I nonetheless recommend kiegkegaard edition highly. It seems to me that faith is about how we press on in full recognition of this fact, without invalidating through sentimentality the eventuality of death and other departures without return, or being paralyzed by despair.

On a similar point, many of the authors refer to the Climacan theme of treating the absolute absolutely and the relative relatively Ferreira, 14; Westphal, ; Law, These are not oversights or criticisms of the essays collected here but intimations of what might yet be developed in thinking about the Postscript.

Against Hegel’s system, Kierkegaard is often interpreted as taking the side of metaphysical libertarianism or freewillthough it has been argued that an incompatibilist conception of free will is not essential to Kierkegaard’s formulation of existentialism.


It was an attack on what Kierkegaard saw as Hegel’s deterministic philosophy. Marilyn Gaye Piety Oxford: This may take a bit of getting used to, but it is an ingenious way to avert confusion.

Are they distinguished as metaphysical terms, picking out realities that differ by grade or degree of being, or are they value designations, or both? In other projects Wikiquote. Cambridge UPp. A Critical Guide is that it lives up to its subtitle. Purdue UP,p.

Concluding Unscientific Postscript to Philosophical Fragments – Wikiquote

Once again, Hannay provides enough starting information to allow the reader to begin connecting Kierkegaard’s argumentative dots. Richard Arnot Home Bett Cambridge: Material being is merely quantitative being.

A related oddity is the Postscript ‘s claim to be authored not by Kierkegaard, but by the fictional author “Johannes Climacus”, who — in a further gesture of revocation — claims not to be a Christian himself.

By contrast, the passionless Christian is so far from fulfilling the task of praying to God that he may be regarded as having utterly flouted it namely, as though he were an enthusiast of idolatryeven if he has gotten his prayer’s objective dimension right. It was as alien as it could possibly be to my nature to want to terrify others, and therefore I both sadly and perhaps also a bit proudly found my joy in comforting others and in being gentleness itself to them-hiding the terror in my own interior being.

The Christian revelation is not a set of propositions, but a creative act of the individual who has been prepared to receive it in part by the very discipline of human idealism, and who through this creative act becomes a new creature. I conclude with some thoughts as to topics that might be explored in greater depth in future scholarship. The Hongs prized consistency and literal precision, if at times at the expense of English flow.

He labors to make Kierkegaard as intelligible as possible to those of us who cannot consult the original, and he is unafraid to recast phrases, and even whole sentences, where this aim demands it.


Against this view, the Postscript insists that Christianity’s Truth resists validation by, and hence assimilation to, objective thinking. George Cotkin, Existential America Baltimore: Apart from this last sceptical stage, it must be said that modem spiritual evolution has been taking unambiguously the line of a more or less materialistic objectivism.


According to Climacus, all objective knowledge is subject to doubt. She wrote the following in The work is a poignant attack against Hegelianismthe philosophy of Hegelespecially Hegel’s Science of Logic.

It is an inevitable consequence of the objectivist conception of truth: A new translation under the corrected title has recently appeared: The second two contributions do focus on more specific textual issues than many of the others, but again each has a direct bearing on the interpretation of the work as a whole.

For these reasons, Hannay’s Postscript is not merely the book’s best English translation yet; it is also the most inviting and accessible. In this regard Socrates, who lived a life of truth-seeking amid and despite ignorance, is a helpful existential paradigm. Indirect communication requires appropriation on the part of the receiver. It is a colossal achievement. Its fruit is Kierkegaard’s Writingsthe comprehensively annotated Princeton edition of Kierkegaard’s complete works.

For one thing I had in fact learned very early that there are men who seem to be selected for suffering, and, for another thing, I was conscious of having sinned much and therefore supposed that Christianity had to appear to me in the form of this terror. Retrieved from ” https: How can we tell, the Postscript asks, when a prayer to God is authentic? 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.

Danish and English are close enough that it is often possible to retain much of Kierkegaard’s own syntax, phraseology, and even wordplay. Yet it is unlikely to replace the Hong edition in scholarly circles.