SÃÆ'¸ren Aabye Kierkegaard ( SORR -? n KEER - k? -gard ; Danish: Ã, [s?:? n 'ki ?????? :?] Ã, ( listen ) ; May 5, 1813 - November 11, 1855) was a Danish philosopher, theologian, poet, social critic and religious writer widely regarded as the first existentialist philosopher. He wrote critical texts on organized religion, Christian composition, morality, ethics, psychology, and religious philosophy, which featured the joy of metaphor, irony, and parables. Most of his philosophical work addresses the issue of how one lives as a "single individual", giving priority to the concrete human reality of abstract thought and highlighting the importance of personal choice and commitment. He opposed the literary criticism that defined the idealist and philosopher's intellectuals of his time, and thought that Swedenborg, Hegel, Goethe, Fichte, Schelling, Schlegel and Hans Christian Andersen were all "understood" too quickly by "scholars".
Kierkegaard's theological work focuses on Christian ethics, the institution of the Church, the difference between purely objective Christian evidence, the infinite qualitative difference between man and God, and the individual's subjective relationship with the God-Man of Jesus Christ, coming through faith.. Much of his work is related to Christian love. He is very critical of the practice of Christianity as a state religion, especially that of the Danish Church. His psychological work explores the emotions and feelings of the individual when faced with a life choice.
Kierkegaard's early work was written under various pseudonyms that he used to present different angles and interact with each other in complex dialogues. He explores a very complex problem from a different point of view, each with a different pseudonym. He wrote many Upbuilding Discourses under his own name and dedicated it to a "single individual" who might want to discover the meaning of his work. In particular, he writes: "Science and scholarship want to teach that being objective is the way." Christianity teaches that the way is to be subjective, subject. " While scientists can learn about the world with observation, Kierkegaard firmly denies that observations can reveal the inner workings of the spirit world.
Some of Kierkegaard's key ideas include the concept of "subjective and objective truth", the knights of faith, the dichotomy of repetition and repetition, anxiety, unlimited qualitative differences, faith as passion, and three stages in the way of life. Kierkegaard wrote in Danish and his acceptance of his work was initially limited to Scandinavia, but at the turn of the 20th century his writings were translated into French, German, and other major European languages. By the mid-20th century, his thinking had a profound influence on Western philosophy, theology and culture.
Video Søren Kierkegaard
Awal tahun (1813-1836)
Kierkegaard was born into a prosperous family in Copenhagen. His mother, Ane SÃÆ'¸rensdatter Lund Kierkegaard, once served as a housekeeper before marrying his father, Michael Pedersen Kierkegaard. He is a simple figure: quiet, innocent, and uneducated formal, but Henriette Lund, her granddaughter, writes that she "holds the staff with joy and protects [SÃÆ'¸ren and Peter] like a hen that protects her children." His father was a "very tough man, for all his dry and dull appearances, but under his 'rough coat' attitude he conceals an active imagination that even his extraordinary age can not do." He read Christian Wolff's philosophy. Kierkegaard prefers the comedy of Ludvig Holberg, the writings of Georg Johann Hamann, Gotthold Ephraim Lessing, Edward Young and Plato, especially those referring to Socrates.
Copenhagen in the 1830s and 1840s had a crooked road where the carriages rarely went. Kierkegaard loves to walk there. In 1848, Kierkegaard wrote, "I have true Christian satisfaction in the thought that, if nothing else, there must be a man in Copenhagen that every poor person can freely say and talk on the street; that, if nothing else, there was one person who, whatever society he most often visited, avoided contact with the poor, but greeted every female waiter he knew, every waiter, every regular worker. "Our Lady's Church is at one end of the city, where Bishop Mynster preached the gospel. At the other end is the Royal Theater where Fru Heiberg performs.
Based on the speculative interpretation of anecdotes in the unpublished Kierkegaard journal, notably the rough draft of a story called the "Great Earthquake", some early Kierkegaard scholars argued that Michael believed he had received God's wrath and that none of his sons would live more long from it. He is said to believe that his personal sin, perhaps carelessness such as condemning the name of God in his youth or impregnating Ane out of wedlock, necessitated this punishment. Although five of his seven children died before him, Kierkegaard and his brother Peter Christian Kierkegaard outlived him. Peter, who was seven years older than Kierkegaard, later became a bishop in Aalborg. Julia Watkin thought that Michael's early interest in the Moravian Church could lead him to a deep feeling of the devastating effects of sin.
Kierkegaard hopes no one will defend their sins even though they have been forgiven. And in the same way that no one who truly believes in the remission of sins will live his own life as an objection to the existence of forgiveness. He makes the point that Cato committed suicide before Caesar had a chance to forgive him. This fear of not finding forgiveness is destructive. Edna H. Hong quotes Kierkegaard in his 1984 book, Forgiveness is Work and Grace and Kierkegaard writes about forgiveness in 1847. In 1954, Samuel Barber arranged the music of Kierkegaard's prayer, "Father in Heaven Do not hold sin -my sin against us but hold us against our sins so that the thought of you when it awakens in our soul, and whenever it wakes up, it should not remind us of what we have done but from what you do to forgive, not how we got lost but how you saved us! "
From 1821 to 1830 Kierkegaard attended the Citizenship School, ËÅ"stre Borgerdyd Gymnasium, when the school was located in Klarebodeme, where he studied Latin and history among other subjects. He continued studying theology at the University of Copenhagen. He had little interest in his historical work, his dissatisfied philosophy, and he could not see "dedicating himself to Speculation". He said, "What I really need to do is explain" what should I do ", not what I should know." He wants to "lead the life of man fully and not just one knowledge". Kierkegaard did not want to be a philosopher in the traditional or Hegelian sense and he did not want to preach Christianity which is an illusion. "But he has learned from his father that one can do what he wants, and his father's life does not discredit this theory."
One of Kierkegaard's first physical descriptions came from an audience member, Hans BrÃÆ'¸chner, at the wedding of his brother Peter in 1836: "I find his [appearance] almost comical, he is twenty-three years old, he has something quite "His hair rose almost six inches above his forehead into a random symbol that made him look strange and confused." Others came from Kierkegaard's nephew Henriette Lund (1829-1909). When SÃÆ'¸ren Kierkegaard was a boy, he "had a sleek and smooth appearance, and ran in a small coat of red cabbage color, which he used to be called a 'fork' by his father, because of his tendency, developed quite early, to satire. despite the serious tone, almost loudly seeping into Kierkegaard's house, I have a strong impression that there is a place for young agility as well, albeit of a quieter and more artificial type than is currently used.
Mrs. Kierkegaard "is a nice little lady with a flat and happy disposition," according to a grandchild's description. He was never mentioned in Kierkegaard's works. Ane died on July 31, 1834, age 66, possibly due to typhus. His father died on August 8, 1838, age 82. On August 11, Kierkegaard wrote: "My father died on Wednesday (the 8th) at 2:00 I was so desirable that he might live a few more years... Right now I feel there is only one person (E. Boesen) with whom I can really speak of him. He is a 'faithful friend.' "Troels Frederik Lund, his niece, plays a role in providing biographers with much information on SÃÆ'¸ren Kierkegaard. Lund is a good friend of Georg Brandes and Julius Lange. Here is an anecdote about his father from his journals.
At lunch one day I turned the salt shaker. Passionate as he is and intense as he can easily become, he starts scolding so badly that he even says that I am a lost child and things like that. Then I objected, reminding him of the old episode in the family when my sister Nicoline had dropped a very expensive counterfeit money and Dad did not say a word, but pretended there was nothing. He replied: Well, you see, it is an expensive thing so it does not have to be scolded; he realizes well that it is wrong, but just when it means something must be nagging. Journal of X3A78
Journal
According to Samuel Hugo Bergmann, "Kierkegaard's journal is one of the most important sources for understanding his philosophy." Kierkegaard wrote over 7,000 pages in his journals on events, reflections, thoughts on his works and everyday speech. The entire collection of Danish journals (Danish) is edited and published in 13 volumes consisting of 25 separate bindings including indexes. The first edition of the English edition was edited by Alexander Dru in 1938. His style was "literary and poetic."
Kierkegaard wanted to have Regine, his fiancée (see below), as his believer, but found it impossible for it to happen so he left it to "my reader
Kierkegaard's journal is the source of many pearls credited to the philosopher. The next section, from 1 August 1835, is probably the most commonly cited quotation and key quote for existentialist study:
"What I really need is to explain what I have to do, not what I need to know, except as far as knowledge has to precede every action, the important thing is to find a goal, to see what God's will is that I will do, what is crucial find the truth that is the truth for me, to find an idea that I am willing to live and die. "
He wrote this way about indirect communication in the same journal entry.
First of all we must learn to know ourselves before knowing anything else (???????????). It is not until a man understands himself and then sees the path he must take, whether his life earns peace and meaning; only then will he be free of that irritating and frightening travel companion - the irony of life, which manifests itself within the scope of knowledge and invites true knowledge to begin with the unknowing (Socrates) just as God created the world out of nothing. But in the waters of morality it is especially at home for those who have not yet entered the tradewinds of virtue. Here he makes a person fall in a terrible way, temporarily making him feel happy and satisfied with his determination to go forward on the right path, then toss it into the abyss of despair. Often it lulls a man to sleep with his mind, "After all, things can not be otherwise," just to wake him up suddenly for strict interrogation. Often it seems to let the veil of forgetfulness fall in the past, just to make every little thing appear in a strong light again. As he struggles along the right path, rejoicing at overcoming the power of temptation, it may come at almost the same moment, right on the heels of a perfect triumph, a seemingly insignificant external state that drove him down, like Sisyphus, from the crags. Often when a person is focused on something, a minor external situation arises that destroys everything. (As in the case of a man who, tired of life, will throw himself into the River Thames and at the crucial moment stopped by the sting of mosquitoes.) Often a person feels the best when his illness is the worst, as in tuberculosis. In vain he tries to reject it but he does not have enough strength, and it does not help him that he has gone through the same thing over and over again; the type of practice acquired in this way does not apply here.
- (Journal SÃÆ'¸ren Kierkegaard & IA Gilleleie's paper, August 1, 1835)
Although his journals clarified some aspects of his work and life, Kierkegaard was careful not to reveal too much. The sudden change of thinking, repetitive writing, and unusual turnover are some of the many tactics he uses to get the reader off track. As a result, there are many different interpretations of the journals. Kierkegaard did not doubt the importance of his journals in the future. In December 1849, he wrote: "If I die now, the effect of my life will be overwhelming, many of what I write recklessly in Journals will become very important and have great influence, because then people will have to grow in peace with me and will be able to give me what is, and is, my right. "
Regine Olsen and graduation (1837-1841)
An important aspect of Kierkegaard's life - generally considered to have a major influence on his work - was his breaking involvement for Regine Olsen (1822-1904). Kierkegaard and Olsen met on May 8, 1837 and were immediately attracted to each other, but sometime around August 11, 1838 he had second thoughts. In his journals, Kierkegaard wrote ideally of his love for him:
You, my sovereign queen, Regina, are hidden in the deepest secrets of my breasts, in the fullness of the idea of ​​my life, where it is in heaven to hell - an unknown deity! O, can I really trust the poets when they say that the first time people see the object they love, he thinks he has seen it long ago, that love like all knowledge is contemplation, that love in one individual also has its prophecy, kind, myth -mythos, Old Testament. Everywhere, in front of every girl, I see your beauty features... Journals & amp; Paper from SÃÆ'¸ren Kierkegaard , August 11, 1838
On September 8, 1840, Kierkegaard formally applied for Olsen. He immediately felt disappointed with his prospects. He broke off the engagement on August 11, 1841, although it was generally believed that the two were very loving. In his journals, Kierkegaard mentioned his belief that his "sadness" made him unsuitable for marriage, but his exact motive for ending the engagement remained unclear.
Kierkegaard then turned his attention to his examination. On May 13, 1839, he wrote, "I have no alternative but to suppose that it is the will of God that I am preparing for my examination and that it is more pleasing for him that I do this than to actually come to a clearer perception by immersing myself in one or another kind of research, because obedience is more valuable to him than the fat of rams. "His father's death and the death of Poul MÃÆ'¸ller also played a part in his decision.
On September 29, 1841, Kierkegaard wrote and defended his dissertation, On the Concept of Irony with Continuous Reference to Socrates . The university panel considers it important and wise, but too informal and smart for a serious academic thesis. This thesis discusses the lectures of irony and Schelling in 1841, which Kierkegaard had attended with Mikhail Bakunin, Jacob Burckhardt, and Friedrich Engels; each coming with a different perspective. Kierkegaard graduated from university on October 20, 1841 with Magister Artium. He was able to fund his education, his life, and some publications of his early work with his family's legacy of about 31,000 rigid.
Maps Søren Kierkegaard
Authors (1843-1846)
Kierkegaard published some of his works under a pseudonym and for others he signed his own name as a writer. Whether published under a pseudonym or not, Kierkegaard's main article on religion has included Fear and Trembling and Either/Or , the latter regarded as his masterpiece. Pseudonyms were often used in the early nineteenth century as a means to represent a point of view other than the author himself; examples include the authors of the Federalist Papers and the Anti-Federalist Papers. Kierkegaard used the same technique as a way to give an example of indirect communication. In writing under various pseudonyms to express an occasionally contradictory position, Kierkegaard is sometimes criticized for playing with multiple points of view without ever committing to one in particular. He has been described by those who oppose his writings as indeterminate in his stance as a writer, although he himself has testified to all his works that are of service to Christianity. After On the Concept of Irony with Continuous References for Socrates , a doctoral thesis of 1841 under Frederik Christian Sibbern, he wrote his first book under the pseudonym "John Climacus" (after John Climacus) between 1841-1842. De omnibus dubitandum est (Latin: "Everything must be in doubt") not published until after his death.
Kierkegaard's magnum opus Either/Or published February 20, 1843; it was mostly written during Kierkegaard's stay in Berlin, where he noted to Schelling's Philosophy of Revelation . Either/Or includes essays of literary and musical criticism and a set of romantic pearls, as part of a larger theme in researching the reflective and philosophical structures of faith. Edited by "Victor Eremita", the book contains unknown letters "A" and "B" which are claimed by fake authors found in the secretary's secret drawer. Eremita had trouble placing "A" paper in order because they were indirect. Paper "B" is arranged regularly. Both of these characters try to be religious individuals. Each approaches the idea of ​​first love from an aesthetic and ethical standpoint. This book is basically an argument about faith and marriage with a brief discourse in the end telling them that they should stop arguing. Eremita thought "B", a judge, made the most sense. Kierkegaard emphasized "how" Christianity and "how" read books in his works rather than "what".
Three months after the issuance of May 16, 1843, he published Two Talks of Upbuilding, 1843 and continued to publish the discourse along with his pseudonymous books. These sermons are published under Kierkegaard's own name and are available as Eighteen Welcoming Bidders today. David F. Swenson first translated the works in the 1940s and gave him the title of Edifying Discourses; However, in 1990, Howard V. and Edna H. Hong translated the works again but referred to them as "Upbuilding Talks". The word "build" is more in line with Kierkegaard's thinking after 1846, when he wrote Christian deliberations on the work of love. The coaching discourse or coaching discourse is not the same as the sermon because the sermon is preached to the congregation while discourse can be made between some people or even with self. Discourse or conversation must "build up", which means someone will build another person, or self, rather than collapse to build it. Kierkegaard said: "Although this booklet (called" discourse, "not preaching, since its author has no authority to preach," discourse of development, "is not a discourse to construct, since the speaker by no means claims to be teacher ) just wants to be what it is, abundance, and desire just to stay in hiding ".
On October 16, 1843, Kierkegaard published three more books about love and faith and some more. Fear and Dread published under the pseudonym Johannes de Silentio. Repetition is about a young man (SÃÆ'¸ren Kierkegaard) who has anxiety and depression because he feels compelled to sacrifice his love for a girl (Regine Olsen) to God. He tries to see if the new psychology science can help him understand himself. Constantin Constantius, who is the author of the book the pseudonymous, is a psychologist. At the same time, he published Three Upbuilding Discourses, 1843 under his own name, which specifically addresses how love can be used to hide things from oneself or others. All three of these books, all published on the same day, are examples of Kierkegaard's indirect communication methods.
Kierkegaard questioned whether an individual could know whether something was a good gift from God or not and concluded by saying, "it does not depend, then, only on what one sees, but what one sees depends on how one sees , all observations not only accept, find, but also produce, and so far, how the observer himself is really decisive. "God's love is indirectly the same as our own sometimes.
During 1844, he published two, three, and four more preaching sermons as he did in 1843, but here he discusses how one can know God. Theologians, philosophers and historians are all involved in the debate about the existence of God. This is direct communication and Kierkegaard thinks this may be useful to theologians, philosophers, and historians (associations) but is totally useless to "single individuals" who are interested in becoming Christians. Kierkegaard always writes for "one individual who I am with joy and thanks calling my reader" The single individual must put what is understood to be used or will be lost. Reflection can only take an individual so far before the imagination begins to alter the entire content of what is being contemplated. Love is won by being trained only as much as faith and patience.
He also wrote several other pseudonymous books in 1844: Fragments Philosophy, Prefaces and Concept of Anxiety and ended the year with Four Upbuilding Discourses, 1844 . He uses indirect communication in the first book and direct communication in the rest of them. He does not believe the question of the existence of God should be an opinion held by one group and differ by others no matter how many demonstrations are made. He says it's up to individual individuals to make the real fruit of the Holy Spirit because love and joy are always just possibilities. The Christian order wants to define God's attributes once and for all but Kierkegaard opposes this. Her love for Regine was a disaster but it helped her because of her point of view.
Kierkegaard believed "every generation has its own duty and does not have to bother itself by being everything to the previous and next generation." In a previous book, he said, "to a certain extent every generation and every individual begins his life from scratch," and in others, "no generation learns to love from others, no generation can start at any other point. from the beginning, "" no generation has learned from human nature essentially from the former. "He opposed Hegelian ideas about mediation because it introduced the" third term "that emerged between the single individual and the object of desire. Kierkegaard asks whether logic ends in reality, can one logically prove the existence of God? Logic says no. Then he shifted from logic to ethics and found that Hegel's philosophy was negative rather than positive. This "third term" is not mediation, it is the choice to be loved or not, to be expected or not. It is the choice between "temporal and eternal" possibilities, "distrust and conviction, and deception and truth," "subjective and objective." This is the "quantity" of choice. He always emphasized the considerations and choices in his writings and wrote against comparisons. This is how Kant entered it in 1786 and Kierkegaard wrote it down in 1847:
Thinking for oneself is the search for the ultimate stone of truth in a person ( id est , for his own reasons); and the saying, thinking to yourself at all times is Enlightening. This is not just because so many, as might imagine who takes knowledge, becomes enlightening; because it is more a negative principle in the use of a person's cognitive faculty, and he, who is very rich in knowledge, is often least enlightened in its use. To exercise reason yourself, it does not mean more than, relative to every thing that must be presupposed, to question oneself. Immanuel Kant, What Means to Self-Orient Someone In Thinking 1786
Worldly worries are always trying to lead humans into narrow comparative rifts, away from simple peace of mind. To wear clothes, then, it means being human - and therefore must be well dressed. Worldly concerns are preoccupied with clothing and clothing disparity. It should not be an invitation to learn from lilies acceptable to everyone just as a useful reminder to him! Unfortunately, the great, reassuring, simple, first thoughts, the more forgotten, may be completely forgotten in everyday life and worldly comparisons. A man compares himself with others, one generation comparing himself to another, and thus a pile of comparative stacks controls a person. As ingenuity and bustle rise, more and more in every generation work hard all through life in the low ground in comparison. Indeed, just as miners never see the light of day, these unhappy people never come to see the light: those simple, joyful thoughts, the first thought of how noble it is to be human. And there in the higher areas of comparison, smile arrogance plays his false game and deceives the happy people so that they do not receive the impression of noble and simple thoughts, those first thoughts.
- SÃÆ'¸ren Kierkegaard, (1847) Submission of Spiritual Speech , Hong 188-189
Hidden inward
Kierkegaard believed God came to every individual mysteriously. Kierkegaard published the Three Discourses on the Imaginary Event (first called The Thought of the Crucial Situation in Human Life , in David F. Swenson's translation in 1941) under his own name on April 29, and Stages of the Living edited by Hilarius Bookbinder, April 30, 1845. Stages are rewrites Either/Or that Kierkegaard thought was inadequate for public reading and in the Stages he estimates "that two-thirds of the book readers will stop before they are half-way, because they are bored of throwing the book away." He knew he was writing a book but did not know who read it. The sales are very few and he has no publicity or editor. He writes in the dark, so to speak.
He then went to Berlin to take a break. On his return he published his 1843-44 Discourse on 1843-44 in one volume,
Consider women with bleeding; he did not press himself to touch the robe of Christ; he did not tell anyone what was in his mind and what he believed - he said very gently to himself, "If I just touch the hem of his robe, I will be healed." The secret he kept for himself; it is the secret of faith that saves him temporarily and eternally. You can keep the secret to yourself as well when you confess your faith with bold confidence, and when you lie weak in your bed and can not move your legs when you can not even move your tongue, you can still have a secret inside You. But the authenticity of faith is related in turn to the originality of Christianity. Works of Love , 1847, Hong 1995 p. 28-29
He is writing about the inner existence of all these books and his aim is to keep individuals away from all the speculations that are happening about God and Christ. Speculation creates a number of ways to find God and His Goods but finds faith in Christ and puts the understanding to use to stop all speculation because then someone begins to actually exist as a Christian or by ethical/religious means. He opposes a person who waits until he is assured of God's love and salvation before beginning to try to become a Christian. He defines this as "a special type of religious conflict that the Germans call Anfechtung " (fight or dispute). In Kierkegaard's view, the Church should not try to prove Christianity or even defend it. It should help the individual to make a leap of faith, the faith that God is in love and has a duty for that same individual. He wrote the following about fear and trembling and love as early as 1839, "Fear and trembling are not primitive motors in the Christian life, because it is love, but that is the oscillating balance wheel is to the clock-it is the wheel of the Christian life balance which oscillates.
When we take a religious person, hidden hidden knight, and place him in medium-existence, a contradiction will arise when he associates himself with the world around him, and he himself must be aware of this. Contradiction does not consist in itself different from others but the contradiction is that he, with all his openness hidden within him, with the pregnancy of suffering and blessing in his inward form, looks just like the others-and inwardly is concealed only by his appearance just like the person other. SÃÆ'¸ren Kierkegaard, Concluding Not Certified Not , Hong p. 499
"What is the blessed equation, that in the strictest sense the sufferer can unconditionally do the highest as well as the most talented in the sense of the most fortunate honor and praise of eternity: there is no color difference, there is no error and no preferential treatment , but your equality can not be distinguished from others among people who may want you to resemble those who are in decisions are good-they are all dressed the same, shrouded about the waist with the truth, wrapped in truth armor, wearing safety helmets ! "SÃÆ'¸ren Kierkegaard, Building a Discourse in Various Spirits , Hong p. 111
If doubt is the beginning, then God is gone long before the end, and the individual is released from always having a duty, but also from always having the comfort that there is always the task. But if guilt consciousness is the beginning, then the beginnings of doubt are not possible, and then the joy is that there is always a task. Thus, joy is that eternally it is certain that God is love; more specifically understood, the joy is that there is always a task. As long as there is life, there is hope, but as long as there is a task there is life, and as long as there is life there is hope - indeed, the task itself is not only hope for the future but also a pleasant gift. SÃÆ'¸ren Kierkegaard, Building a Discourse in Different Spirits , Hong p. 279-280, 277
How much is hidden may still be in someone, or how many are still hiding! How inventive is hidden in hiding in and cheating or avoiding others, hidden into the favor that no one will suspect its existence, little fear of being seen and so afraid to be fully expressed! Is not that the only person who never fully understands the other? But if he does not really understand it, then of course it is always possible that the most irrefutable thing can still have a completely different explanation that will, taking notes properly, be the correct explanation, for an assumption can indeed explain a large number of instances with very well and thus confirm the truth and show himself incorrect as soon as the incident is unexplained - and it is indeed possible that this example or somewhat more precise specification may come even at the last moment. Therefore all is calm and, in the intellectual sense, the impartial observer, who clearly knows how to dig carefully and penetrate intowardly, these men judge by infinite warning or restraint completely because, enriched by observation, they have a hidden development of hidden mystery conception, and because as observers they have learned to master their passions. Only superficial, passionate and eager people, who do not understand themselves and for that reason, naturally do not realize that they do not know others, judge in a hurry. Those who have insight, those who know never do this. Soren Kierkegaard, Works of Love , (1847) Hong 1995 p. 228-229
This poetic endeavor is wholly true and may, inter alia, serve to explain fraud or misunderstandings that have arisen repeatedly throughout the Christian world. Someone makes Christian humility and self-denial empty when he denies himself in one thing but lacks the courage to do so firmly, and therefore he is careful to be understood in his humility and self-denial - which is certainly not himself. -denial. Therefore, in order to praise love, self-denial is necessary within and sacrificing oneself outwardly. If, then, someone does to praise the love and asked if it is really because of love on his part that he did it, the answer should be: "No one else can decide this with certainty, it may be a vanity, a short pride, something bad, but it is also possible that it is love. "Soren Kierkegaard, 1847, Works of Love , 1995 p. 374
Kierkegaard wrote his book Closes Not Scientific Notcript Scripts to Philosophical Fragments in 1846 and here he tries to explain the intent of the first part of his authorship. He said, "Christianity will not be content to be an evolution in the total category of human nature, such involvement is too little to offer to gods, not even wanting to be a paradox for believers, and then quietly, little by little, giving it understanding, because martyrdom faith (to crucify one's understanding) is not martyrdom at the moment, but the martyrdom of continuation. "The second part of his autobiography is summarized in the Exercises in Christianity:
The lease of the established order is the secularization of everything. With regard to secular things, the established order may be entirely true: one must join the established order, satisfied with that relativity, etc. But eventually the relationship with God is also secular; we want it to coincide with a certain relativity, not wanting it to be something fundamentally different from our position in life - than it would be absolutely for every human individual and this, the relationships of individual people, would be precisely what makes every order established in tension, and that God, whenever he chooses, if he merely oppresses an individual in relation to God, immediately has a witness, an informant, a spy, or whatever you want to call him, someone in unconditional obedience and with unconditional obedience, persecuted, by suffering, by dying, maintaining an established order in tension. SÃÆ'¸ren Kierkegaard, Practice in Christianity (1850) p. 91 Hong
Early Kierkegaard scholars, such as Theodor W. Adorno and Thomas Henry Croxall, argued that all authorship should be treated as Kierkegaard's own personal and religious views. This view leads to the confusion and contradictions that make Kierkegaard seem incoherently philosophical. The later scholars, like post-structuralists, interpreted Kierkegaard's work by linking false texts to their respective authors. Postmodern Christians present a different interpretation of Kierkegaard's works. Kierkegaard uses the category "The Individual" to stop the endless Either/Or .
Pseudonym
The most important pseudonym of Kierkegaard, in chronological order, is:
- Victor Eremita, editor Either/Or
- A, the author of many articles in Either/Or
- Judge William, author of protest against A in Either/Or
- Johannes de Silentio, author of Fear and Trembling
- Constantine Constantius, the first half author Repetition
- Young Man, second half author Repetition
- Vigilius Haufniensis, author of the Concept of Emergency
- Nicolaus Notabene, author of Prefaces
- Hilarius Bookbinder, the editor of the Lifespan editor
- Johannes Climacus, author of Philosophical Fragments and Conclude Not Required Not Required Notices
- Inter et Inter, author of Crisis and Crisis in Actresses Life
- H.H., author of Two Essential Elementary Religions
- Anti-Climacus, author of The Sickness Unto Death and Practices in Christianity
All of this paper analyzes the concept of faith, assuming that if people are confused about faith, as Kierkegaard thinks about the Christian population, they will not be in a position to develop virtue. Faith is a matter of reflection in the sense that one can not have virtue unless one has the concept of virtue - or at whatever level of concept that governs the understanding of faith concerning the self, the world, and God.
The Corsair Affair
On December 22, 1845, Peder Ludvig MÃÆ'¸ller, who studied at the University of Copenhagen at the same time as Kierkegaard, published an article that indirectly criticized the Stages of Life. The article praised Kierkegaard for his intelligence and intelligence, but questioned whether he would be able to master his talent and write a coherent and complete work. MÃÆ'¸ller is also a contributor and editor of The Corsair , a Danish satirical paper that denounces anyone with an important reputation. Kierkegaard published a sarcastic response, accusing the MÃÆ'¸ller article of merely an attempt to impress the Copenhagen literary elite.
Kierkegaard writes two small passages in response to MÃÆ'¸ller, Travel Expert Activities and The Dialectical Results of Police Action Letters . The first focuses on insulting MÃÆ'¸ller's integrity while the latter is an attack directed at The Corsair, where Kierkegaard, after criticizing journalistic quality and reputation of the newspaper, publicly asked The Corsair to insinuate him.
Kierkegaard's response angered the paper and his second editor, also an intellectual of Kierkegaard's own age, MeÃÆ'¯r Aron Goldschmidt. Over the next few months, The Corsair took Kierkegaard on his offer to be "abused", and released a series of attacks that ridiculed Kierkegaard's appearance, sound, and habits. For months, Kierkegaard considers himself a victim of abuse on the streets of Denmark. In a journal entry dated March 9, 1846, Kierkegaard made a long and detailed explanation of his attacks on MÃÆ'¸ller and The Corsair , and also explained that this attack made him rethink his strategy of indirect communication.
There was much discussion in Denmark about the pseudonymous writer until the publication of the Unscientific Notebook Closing Notes to the Philosophical Fragment, February 27, 1846, where he publicly claimed to be the author of the book because one begins to wonder if he is, in fact, a Christian or not. Some of the Journal entries of that year give clues as to what Kierkegaard hopes to accomplish. The book is published under the pseudonym, Johannes Climacus. On March 30, 1846 he published Two Century: A Literary Review, under his own name. A critique of the two-century novel written by Thomasine Christine Gyllembourg-EhrensvÃÆ'¤rd, Kierkegaard made several in-depth observations about what he regarded as a ' the nature of his modernity and his non-passionate attitude toward life. Kierkegaard writes that "today is basically a reasonable age, without passion... The current trend is in the direction of mathematical equations, so in all classes about so and so many uniforms make one individual". In this case, Kierkegaard attacked the adjustment and assimilation of individuals into the "crowd" which became the standard for truth, since it was a number. How can one love a neighbor if a neighbor is always regarded as rich or poor or paralyzed?
A useless and perhaps useless conflict is quite common in the world, when the poor say to the rich, "Sure, it's easy for you - you are free from worries about earning a living." Will it be to God that the poor will really understand how the gospel is much better disposed of to him, treating him equally and more lovingly. Truly, the gospel does not allow itself to be deceived in favor of anyone against others, with someone who is rich against someone who is poor, or with someone who is poor towards someone who is rich. Among the individuals in the world, the intermittent comparison of disputes is often about dependence and independence, about the happiness of being independent and the difficulty of being dependent. However, yet human language has never been, and thought has never, created a symbol of freedom that is more beautiful than the poor bird in the air. However, no speech can ever be more curious than saying that it must be very bad and very heavy to be - light as a bird! Depending on one's own property - it is a hard and heavy dependency and slavery; dependent on God, fully dependent - that is independence. SÃÆ'¸ren Kierkegaard, 1847 Ceremony Discussions in Various Spirits , Hong p. 180-181
As part of his analysis of the "crowd", Kierkegaard accused the newspaper of decay and decadence. Kierkegaard states that the Christian Order has "lost its way" by acknowledging the "crowds," like many people who are moved by newspaper stories, as the final court of choice in relation to "truth". Truth comes to one individual, not everyone at one time the same. Just as truth comes to one individual at a time as well as love. One does not love the crowd but loves his neighbor, who is an individual. He said, "I never read in the Scriptures this command: You will love the crowds; even less: you must, ethnically religiously, acknowledge among the crowd, the ultimate court of choice in relation to the 'truth'."
Authors (1847-1855)
Kierkegaard began writing again in 1847. His first work in this period was the Edifying Discourses in Diverse Spirits which consisted of three parts. These include The Purity of the Heart is Will One Things , What We Learn from Lili in the Field and from the Birds in the Air , and Gospel of Suffering Questions -this question is asked, What does it mean to be an individual who wants to do good? What does it mean to be human? What does it mean to follow Christ? He is now moving from the "upbuilding (Edifying) discourse" to "Christian discourse"; however, he still maintains that this is not a "sermon ". Preaching is about struggling with oneself about the tasks of life offering one and about repentance for not accomplishing the task. Later, in 1849, he wrote devotional sermons and Divine sermons.
Is it really hopeless to deny the task because it is too heavy; whether utter despair almost collapsed under the burden of being so heavy; is it really hopeless to give up hope for fear of the task? Oh no, but this is despair: a will with all the power of a person - but no duty. So, only if nothing is done and if the person who says it is innocent before the Lord â € "if he is guilty, there is always something to be done â €" only if nothing is done and it is understood that it means no duty, then there is the despair. Pembaat with Development in Various Spirits , Hong p. 277
While the Savior of the world sighs, "My God, my God, why hast thou forsaken me," a humble repentant understood, but still relieved, that it was not God who forsook him, but he who had forsaken the Lord, and, repent, to the crucified: Remember me when you came to your kingdom. It is the agonizing human suffering to reach God's grace in the anxiety of death and by late repentance at the time of a disgraceful death, but repentant robbers are relieved when he compares his suffering to the superficial suffering left by God. To be abandoned by God, it does mean without a task. This means the loss of the final task that every human being always has, the task of patience, the duty of having a foundation in God that leaves no sufferer. Therefore the sufferings of Christ are superhuman and the patience of the superhuman, so that no human can understand the one or the other. While it is helpful that we speak humanly about the sufferings of Christ, if we talk about it as if he is the most suffering human, it is blasphemy, for though his suffering is human, he is also a superhuman, and there is an eternal abyss between his suffering and man. SÃÆ'¸ren Kierkegaard, 1847 Discussion of Submission in Various Spirits , Hong p.280
Love Works follow this discourse on (29 September 1847). Both books are written in their own name. It was written under the theme "Love covers many sins" and "Love piles up". (1 Peter 4: 8 and 1 Corinthians 8: 1) Kierkegaard believed that "all human speech, even holy speech of Scripture, of spirituality is essentially a metaphorical utterance". "To build" is a metaphorical expression. A person can not be all human or all spirits, must be both.
When it says, "You must love your neighbor as yourself," it contains what is presupposed, that everyone loves himself. So Christianity does not begin at all, just as high-flying thinkers, without presuppositions, or with flattering presuppositions, presupposes this. How dare we then deny that it as a Christian religion presupposes? But on the other hand, it is possible for anyone to misunderstand Christianity, as if it is his intention to teach what worldly wisdom is unanimous - unfortunately, and yet controversially teaches, "that everyone is closest to himself. " Could anyone have misunderstood this, as if it were a Christian intention to express self-love as a prescriptive right? Quite the contrary, it is the Christian intention to seize the love away from us humans. Soren Kierkegaard Works of Love , Hong p. 17
All human speech, even the sacred speech of Scripture, of the spiritual is essentially a metaphor [ overfot , carried away] speech. And this is enough in the order or in the order of things and existence, for man, even if from the moment of his birth is the spirit, still not becoming conscious of himself as the spirit until then and thus having the sensation-psychically acting out a certain part of his life before this. But this first part should not be ruled out as the spirit rises more than the resurrection of the spirit in contrast to the physical sensation that announces itself physically-sensually. Instead, the first portion is taken over by the spirit and, used in this way, thereby becoming the basis - it becomes a metaphor. Therefore, spiritual people and sensitive people say the same thing; but there is an infinite difference, because the latter has no secret cues of figurative words even though he uses the same words, but not in the metaphorical sense.
There is a world of difference between the two; who had made the transition or allowed himself to be taken to the other side, while others remained on this side; but they have the same connection using the same words. The person who has been raised by the spirit does not as a result leave the visible world. Although aware of himself as a spirit, he remains in a world visible and visible to the senses, in the same way he also remains in the language, except his language is a metaphorical language!
But the words metaphor are certainly not new words but words that have been given. Just as the spirit is invisible, so is the language is the secret, and the secret lies in the use of the same words as the child and the person who is tinkered but uses it metaphorically, in which the spirit denies the sensate or sensate-physical way. The difference does not mean a real difference. For this reason we regard it as a sign of false spirituality to paraphrase a real distinction - which is only sensational, while the way the spirit is a quiet and whispered metaphorical secret - for the one who has ears to hear. Soren Kierkegaard, Works of Love , 1847, Hong 1995 p. 209-210
Love builds by presupposing that love is present. Do you yourself not experience this, my audience? If anyone ever talks with you in such a way or treats you in such a way that you really feel nurtured, it's because you very clearly sense how he or she requires love to be in you. Wisdom is a quality for oneself; power, talent, knowledge, etc. is also a self-quality. Being wise does not mean to assume that others are wise; on the contrary, it may be very wise and true if the truly wise person assumes that far from all people are wise. But love is not a quality for oneself but a quality in which or where you are for others. To love is to require love for others. Soren Kierkegaard Works of Love , Hong p. 222-224
Later, in the same book, Kierkegaard discusses the issue of sin and forgiveness. He uses the same text he previously used in Three Upbuilding Discourses, 1843 Love hiding many sins . (1 Peter 4: 8). He asks if "the person who tells his neighbors is mistakenly conceals or raises a lot of sins".
But the one who wipes the consciousness of sin and gives awareness of forgiveness, on the contrary - he does take a heavy load and gives light in its place. Soren Kierkegaard, 1847 Mixing Ceremonies in Various Spirit , Hong p. 246
The person who likes to see the sin he forgives, but he believes that forgiveness will take it. This can not be seen, whereas sin can be seen; on the other hand, if sin is not there to be seen, it is inexcusable. Just as a person with invisible faith believes in what is seen, so a person who loves with forgiveness believes far from what is seen. Both are faith. Blessed is the believer, he believes what he can not see; Blessed is the one who loves, he believes far what he can see! Who believes this? People like to do it. But why is forgiveness so rare? Is it not because belief in the power of forgiveness is very few and very rare? Soren Kierkegaard, Works of Love , 1847 Hong p. 289-295
In 1848 he published Christian Discourses under his own name and The Crisis and a Crisis in the Life of an Actress under the pseudonym Inter et Inter. Christian discourses discuss the same theme as The Concept of Anxiety , anxiety. The text is the Gospel of Matthew 6 verse 24-34. It is the same part that he uses in his book What We Learned From Lilies in the Field and From Air Birds in 1847. He wrote:
A man who is but rare, and then only at a glance, worries himself with his relationship with God, hardly any thought or dream that is so close to God, or that God is so close to him, that there is a mutual relationship between him. and God, the stronger the man, the weaker the Lord, the weaker the human, the stronger God in him. Anyone who considers that God naturally regarded Him as the strongest, as He always, became the Almighty who created from nothing, and for whom all creation was nothing; but such a person is hardly thinking of the possibility of reciprocal relations. But for God, the strongest strongest, there is an obstacle; He has expressed himself, yes, He has love, with the incomprehensible love presupposing himself; because He put it forth and proclaim it whenever a human being becomes, when He in His love makes something directly in apposition to Him. Oh, the extraordinary omnipotence of love! A human being can not bear that 'his creations' have to be directly in apposition to himself, and therefore he speaks of them in a reproachful tone as his 'creation'. But God who created from nothing, who with great power took away nothing and said, 'Be', lovingly mingling, 'Be something even in aposisi for me.' His incredible love, even his omnipotence is under the power of love! Soren Kierkegaard, Christian discourse , 1848 Lowrie 1940, 1961 p. 132
It is true that Christianity requires Christians to surrender and leave everything behind. This was not necessary in the Old Testament period, God did not demand Job to surrender anything, and from Abraham he was required explicitly, as a test, only that he handed Isaac. But in fact Christianity is also a religion of freedom, it is precisely the volunteer is a Christian. Volunteering to surrender all is convinced of the glory of the good that promised by Christianity. There is one thing God can not take away from man, that is, voluntary - and this is what Christianity needs from man. The Injured Mind From The Rear - For Improvement <1848 p. 187-188 (From the Christian Sermon Translated by Walter Lowrie 1940, 1961)
Kierkegaard tries to explain his productive use of the pseudonym again in My Work Viewpoint as an Author, an autobiographical explanation for his writing style. The book was completed in 1848, but was not published until after his death by his brother Christian Kierkegaard. Walter Lowrie mentions "Kierkegaard's in-depth religious experience of 1848's Old Week" as a turning point from "indirect communication" to "direct communication" about Christianity. However, Kierkegaard states that he is a religious writer throughout his writings and that his aim is to discuss the "problem" of being a Christian, with a direct polemic against the dreadful illusion we call the Christian Arrangement. "He expresses the illusion in this way in the" Christian Address " in his 1848, The Wounded Thoughts of the Rear - for Improvement .
Oh, in the ordinary way of life there is so much to put a man to sleep, teaching him to say, 'Peace and harm.' For this reason we enter into the house of the Lord, to be awakened from sleep and free of enchantment. But again when there is so much in the house of God to lull us down! Even what naturally evokes, like thoughts, reflections, ideas, can customarily and monotonally lose all of its significance, just as a spring can lose its resilience as it is. Then, then (to approach closer to the subject of this sermon), it is true, plausible, and it is an ordinary task, to invite men, over and over, to come to the house of the Lord, to call them there. But one can become so used to hearing this invitation that one can lose all meaning of its significance, so in the end one step away and ends with an invitation preaching empty church. Or someone can become so used to hearing this invitation that he develops false ideas in coming ideas, making us important in our own minds, that we are not like me
Source of the article : Wikipedia
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