By Søren Kierkegaard, Bruce H. Kirmmse, K. Brian Söderquist, Niels Jørgen Cappelorn, Alastair Hannay, George Pattison, Vanessa Rumble
For over a century, the Danish philosopher Søren Kierkegaard (1813-55) has been on the middle of a few very important discussions, referring to not just philosophy and theology, but additionally, extra lately, fields comparable to social inspiration, psychology, and modern aesthetics, in particular literary theory.
Despite his particularly brief lifestyles, Kierkegaard was once an awfully prolific author, as attested to through the 26-volume Princeton college Press version of all of his released writings. yet Kierkegaard left in the back of approximately as a lot unpublished writing, such a lot of which is composed of what are known as his "journals and notebooks." Kierkegaard has lengthy been famous as one in every of history's nice magazine keepers, yet basically fairly small parts of his journals and notebooks are what we frequently comprehend through the time period "diaries." via a long way the higher a part of Kierkegaard's journals and notebooks includes reflections on a myriad of subjects—philosophical, non secular, political, own. learning his journals and notebooks takes us into his workshop, the place we will see his whole universe of notion. we will witness the genesis of his released works, to be sure—but we will additionally see entire galaxies of suggestions, new insights, and fragments, huge and small, of partly (or nearly solely) accomplished yet unpublished works. Kierkegaard's Journals and Notebooks allows us to work out the philosopher in discussion along with his instances and with himself.
Volume 7 of this 11-volume sequence comprises six of Kierkegaard's vital "NB" journals (Journals NB15 via NB20), masking the months from early January 1850 to mid-September of that yr. by way of this time it had develop into transparent that well known sovereignty, ushered in through the revolution of 1848 and ratified by means of the Danish structure of 1849, had come to stick, and Kierkegaard now intensified his feedback of the thought that every little thing, even concerns concerning the human soul, can be made up our minds by way of "balloting." He additionally persisted to direct his barbs on the validated Danish Church and its clergy (particularly Bishop J. P. Mynster and Professor H. L. Martensen), on the press, and on the try out by way of smooth philosophy to understand the incomprehensibility of religion. Kierkegaard's interpreting notes contain entries on Augustine, the Stoics, German mystics, Luther, pietist authors, and Rousseau, whereas his autobiographical reflections circle round the query of which, if any, of numerous essays explaining his lifestyles and works he should post. might be unsurprisingly, Kierkegaard's extra own reflections go back once more to his public feud with M. A. Goldschmidt and his damaged engagement to Regine Olsen.
Kierkegaard wrote his journals in a two-column structure, one for his preliminary entries and the second one for the vast marginal reviews that he additional later. This version of the journals reproduces this layout, comprises a number of images of unique manuscript pages, and includes large scholarly statement at the a variety of entries and at the background of the manuscripts being reproduced.
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Extra resources for Kierkegaard's Journals and Notebooks, Volume 7: Journals NB15-NB20
The activity of reason is precisely to know the paradox negatively―but no more than that. In an older journal or on a loose sheet of paper from an earlier period (when I was reading Aristotle’s Rhetoric) I have put forth the view that a Christian rhetoric ought to be introduced in place of dogmatics. It would relate to πιστις; in classical Greek πιστις is a conviction that relates to what is probable (more than δοξη, opinion). But Xnty, which always turns the concepts of natural man upside down, producing the opposite, lets πιστις relate to the improbable.
Only when this tactic foundered did he decide to resign his position. From the point of view of the principle, it was fortunate that the matter turned out as it did, for otherwise an absurd situation might easily have arisen in which Clausen’s removal would guarantee that the whole business was Xndom. Before long, incidentally, the question of Xnty can turn into a question of money. The syllogism will be: of course, everything the Church owns belongs only to the true Xns; we are the halfscore of people who are true Xns; ergo we take possession of the estate.
Hence this unfortunate―and, objectively quite correct―preaching of Xnty by hum. beings who rlly have no notion whatever of Xnty. And nothing, nothing has confused―indeed abolished―Xnty so much as has precisely this unchristian way in which it is preached. Certainly, Xnty has never been―indeed, it has abhorred being―a mystery in the sense of existing only for a few brilliant minds who have become its initiates. No: God has chosen the lowly and the despised―but still there was no lack of initiation.