By Søren Kierkegaard, Howard V. Hong, Edna H. Hong
In Philosophical Fragments the pseudonymous writer Johannes Climacus explored the query: what's required that allows you to transcend Socratic recollection of everlasting principles already possessed by way of the learner? Written as an afterword to this paintings, Concluding Unscientific Postscript is on one point a philosophical jest, but on one other it's Climacus's characterization of the subjective thinker's relation to the reality of Christianity. right away ironic, funny, and polemical, this paintings takes at the "unscientific" kind of a mimical-pathetical-dialectical compilation of principles. while the circulation within the previous pseudonymous writings is clear of the classy, the circulate in Postscript is clear of speculative notion. Kierkegaard meant Postscript to be his concluding paintings as an writer. the following "second authorship" after The Corsair Affair made Postscript the turning aspect within the complete authorship. half one of many textual content quantity examines the reality of Christianity as an target factor, half the subjective factor of what's concerned for the person in changing into a Christian, and the quantity ends with an addendum during which Kierkegaard recognizes and explains his relation to the pseudonymous authors and their writings. the second one quantity includes the scholarly equipment, together with a key to references and chosen entries from Kierkegaard's journals and papers.
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Additional info for Concluding Unscientific Postscript to Philosophical Fragments (Volume 1)
Its merit was that it had passion. In another sense, it was comic. And just as the age of chivalry actually concluded with Don Quixote42 (the comic conception is always the concluding one), a poet, by comically eternalizing such an unfortunate servant of the letter in his tragic-comic romanticism,43 could still make it plain that literalist theology is something of the past. Wherever there is passion, there is also romanticism, and the one who has flexibility and a sense of passion and has not learned by rote what poetry is will see in such a figure a beautiful infatuation, just as when a loving maiden embroiders an artistic border for the Gospel in which she reads of the joyousness of her erotic love, or just as when a loving maiden counts the written characters in the letter he has written to her—but then he would also see the comic.
As far as that goes, it was more probable that with his theory of the Church he would eventually remain within the same presuppositions. Abusive language against the Bible, with which he at one time really offended the older Lutherans, abusive language and dictates instead of thoughts, can of course satisfy only devotees, and then of course to an extraordinary extent. When thought is lacking in the boisterous talk, everyone else will readily perceive that thoughtlessness has a fling in the looseness of the expression.
8 The only thing I fear is a sensation, especially the approving variety. Although the age is open-minded, liberal, and speculative, although the sacred demands of individual rights advocated by many a cherished spokesman are greeted with acclamation, it nevertheless seems to me that the case in point is not comprehended dialectically enough, for otherwise the efforts of the chosen ones would scarcely be rewarded with noisy jubilation, a triple hip-hip-hurrah at midnight, torchlight processions, and other disturbing interventions in individual rights.