CONCLUDING UNSCIENTIFIC POSTSCRIPT PHILOSOPHICAL FRAGMENTS PDF

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Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. Edna Hatlestad Hong Translator. Howard Vincent Hong Editor. Get A Copy. Paperback , Kierkegaard's Writings More Details Original Title.

Other Editions 7. Friend Reviews. To see what your friends thought of this book, please sign up. To ask other readers questions about Concluding Unscientific Postscript to Philosophical Fragments, Volume 1 , please sign up. Lists with This Book. Community Reviews. Showing Average rating 4. Rating details.

More filters. Sort order. Aug 04, John Lucy rated it it was amazing. In many ways, this book is necessary while also being provocative.

Whether you are Christian or not, though particularly if you are, this book could very well be necessary. D In many ways, this book is necessary while also being provocative. Does that mean those people are Christian? Do those things make one a Christian? Essentially, S. The answer lies in existence. To acknowledge that we are existing, first of all, which in itself is a paradox, and to accept that paradox rather than try to explain it.

Beyond that, to accept that we are existing before and with God; to live our own existence with fear and trembling before God. What does this mean for us?

It means that existence and especially Christianity, or really any religion, are much more difficult than we make it out to be.

Throughout Christendom what S. Is your very existence lived in inwardness with God? Or are you trying to make sense of things, trying to achieve something in life, imposing your will or ideas on others, seeking love or success? This is a necessary and provocative challenge. If you want a shorter and slightly easier read you can check out S. Here S. All his other writings point to or at what he here details. Read it, wrestle with it, and live inwardly as an existing person.

Dec 17, Lynn Silsby rated it it was amazing. Most philosophers are bad writers. Excellent thinkers but really a drudge to get through. Kierkegaard's a beautiful writer. A large part of why I put the "reluctant" in the little label I apply to myself - "reluctant atheist. Jun 21, Peter rated it it was amazing. Kierkegaard was the prophet of modern subjectivity, and this book is genius. Dude really could have used an editor.

This is like listening to the smartest person you've ever met thinking out loud about Hegel and Christianity for 12 hours straight. View 1 comment. Jul 20, Dan Yingst rated it it was amazing Shelves: philosophy. Jun 09, Derek Brown rated it it was amazing Shelves: kierkegaard. Jul 20, jeremiah added it Shelves: philosophy. Reading Kierkegaard in the middle of the summer reminds me of my all-too-brief life in Minnesota: bug spray, windmills, late nights at The Contented Cow, and, of course, long, deep, and important conversations with friends.

And the taste of french fries in milkshakes. Despite its focus on the truth of subjectivity, one of the most striking things about this book is that it seems so cut off from other people and the world more generally.

This marks a deep difference from SK's books, for insta Reading Kierkegaard in the middle of the summer reminds me of my all-too-brief life in Minnesota: bug spray, windmills, late nights at The Contented Cow, and, of course, long, deep, and important conversations with friends. This marks a deep difference from SK's books, for instance, in which part of the pseudonyms' challenge was to get the reader into a position to question, with her own philosophical authority, the commitments she holds to others in, say, romantic love and marriage.

In the Postscript , we're confronted and stuck with Climacus' few obsessions, and he rarely gestures towards other people. Climacus reminds me of Descartes' Meditator in this way. Perhaps Climacus would welcome this comparison, given the profoundly personal motivating question of the book: "How can I, Johannes Climacus, share in the happiness that Christianity promises? However, while the Meditator takes himself to have restored the foundation of his knowledge at the end of the sixth night of meditating, Climacus, the humble humorist who resigns to go no farther than the paradox of Christianity, does not discover how to be a Christian, revoking the entire book—not unlike Wittgenstein in the Tractatus , or so some commentators claim—and writing that the project was only for his own private enjoyment and so, unimportant to the broader intellectual world.

So, perhaps it's a mistake to expect Climacus to speak to our relationships with others and to the world, like A, Judge Wilhelm, de Silentio, Constantin Constantius, and the Young Man all so artfully do.

Nevertheless, Climacus—SK? Philosophers who take there to be 'reasons' for love, take note! Feb 11, David Calhoun rated it it was amazing Shelves: philosophy. I'm not sure any review can give this tome what it deserves, but I'll at least start.

Hopefully I come back later to flesh out this review better. This really is the capstone of K's "first authorship" which summarizes a lot of what he's trying to do in his other works. Despite that, it is exceptionally dense and I think even harder to get through than usual K is always so prolix , so I wouldn't recommend this as an introduction to K's thought. It should first be said that K distanced himself Wow. It should first be said that K distanced himself from all of his pseudonymous authors in order to communicate indirectly, in the style of Socrates, who claimed ignorance and yet provoked thought and discussion through dialog.

K explains his intentions and distancing directly in the appendix of the book. Already we have seen direct and indirect communication to contrast the styles of authorship. The big dichotomy of the C. There is, but only God has full access to it.

The subjective individual is abstracted away into nothingness and has no place in the objective explanation. But for whose sake are they building the system in the first place, if not individuals? That people will become respected teachers, historians, presidents of the local birding club, become rich, etc, but will in just that way lose their focus on what is truly important in life.

We now have our priorities straight, and we can live our practical lives keeping everything in perspective.

And the scholar mixing with Christianity actually gets in the way. For K this is a tragedy, because the whole point of life is that the decision - whether to accept or reject Christ - is central. For K, even those who reject Christ are getting it right in a sense, because at least they have been decisive and acted.

For K, Christianity is utter paradox, against all reasonable attempts at explanation explained by Paul himself: Christianity is foolishness to Gentiles and an offense to Jews. Christianity is not about bragging about memorized Bible verses, about wearing fancy robes, about being showy, but about an inner life which is secret from the outer world.

In the end, accumulated knowledge is actually a stumbling block, and the unlearned person is actually better off in this sense. Just as the rich person is actually in a worse situation than a poor person in relation to Christianity, because the accumulation is their focus in life, and it has become a distraction.

Much of what K had to say is still incredibly relevant in this world today. For K, Christianity is not a matter of course.

It is rather extremely difficult, and a decision towards it is something that cannot be seriously made by a child, and not something you simply become after being baptized, with all showiness and no inner reflection. Though Jesus does call us to have a childlike faith, the decision to faith is not childlike.

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He might thus be deemed the author of Kierkegaard's greatest philosophical works. The style of Climacus varies from each of the three productions, but they are singular as to their dialectical mission. Kierkegaard took this name from a Greek monk c. This book, incidentally, was the first book to be printed in the New World, translated into Spanish Mexico,

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Concluding Unscientific Postscript to Philosophical Fragments

There have so far been three discernible phases -- three stages, appropriately enough -- in the enterprise of translating Kierkegaard into English. The first began during the Great Depression, and was something of a religious stage. 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. A second stage, which it is tempting to call "ethical", was launched in the s by Howard and Edna Hong of St. Olaf College. Its fruit is Kierkegaard's Writings , the comprehensively annotated Princeton edition of Kierkegaard's complete works.

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Concluding Unscientific Postscript to Philosophical Fragments, Volume 1

The work is a poignant attack against Hegelianism , the philosophy of Hegel , especially Hegel's Science of Logic. The work is also famous for its dictum, Subjectivity is Truth. It was an attack on what Kierkegaard saw as Hegel's deterministic philosophy. Against Hegel's system, Kierkegaard is often interpreted as taking the side of metaphysical libertarianism or freewill , though it has been argued that an incompatibilist conception of free will is not essential to Kierkegaard's formulation of existentialism. As the title suggests, the Postscript is sequel to the earlier Philosophical Fragments.

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