Hundstrup kierkegaard biography

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Hundstrup kierkegaard biography: Quaade, George Joachim, —89, Diplomat, Minister.

Kierkegaard suggested that remaining devoted to a purely aesthetic way of life was a sure way to fall victim to angst, and as a result to fall into eventual despair. Only once this fact was understood could a person truly begin an ethical existence. InKierkegaard produced his Concluding Unscientific Postscriptwhich rested on the idea that subjectivity was in fact truth.

He again rejected the Hegelian notion of the human spirit being subject to objective scientific understanding, stating in forthright terms that objectivity is not capable of explaining human existence. He wrote that the highest truth anyone could reach was the way in which he or she related to the implicit uncertainty of Christian faith itself, a theme he continued in his next book, Works of Lovein This deliberate provocation was undertaken with the aim of rousing Christians to anger and thereby to a closer, stronger relationship with Christianity itself.

InPractice in Christianity was published. These were collected into a book, Attack Upon Christendombut while compiling it, Kierkegaard fell ill with a spinal condition. Retrieved 2 October Kristiana: Jacob Dybwads. Den christlige Pistik. Chicago, IL: University of Chicago. Autorisirte deutsche Ausg ". Retrieved 17 July Soren Kierkegaard in his life and literature.

Cambridge University Press. Garden City, N. Gray, p. HathiTrust : 12 v. Also honorarium for Hollander Utexas. New York. Ithaca [etc. Paulus, Jr. Thomas Henry Croxall,pp. Howard V. Olaf College. Retrieved 11 March Translated by Hong; Hong. National Book Foundation. Internet Archive. Hoon Journal of Christian Philosophy. The Daily Telegraph. Archived from the original on 11 January Retrieved 24 June The Cambridge History of French Literature.

Cambridge: Cambridge University Press. Retrieved 14 February Works of Love. Hatem Beirut,pp. Hong, pp. Archived from the original on 2 April New York,: Harper. See also Works of LoveHong, pp. Archived from the original on 22 February Retrieved 22 February Toronto Journal of Theology. S2CID World Socialist Web Site. Retrieved 16 May Conway, Daniel; E.

Gover, K. Retrieved 16 April University of Toronto. Steele, Brent 1 October Journal of International Political Theory. Newton Malony ed. FinchUniversity Press of America,p. Google Doodles. Retrieved 2 November The Atlantic. The Atlantic Monthly Group. Retrieved 10 July Western Philosophy Courses Website. Boston University. Retrieved 13 April Works cited [ hundstrup kierkegaard biography ].

Works by Kierkegaard [ hundstrup kierkegaard biography ]. London: Oxford University Press published Hong, assisted by Gregor Malantschuk. Bloomington: Indiana University Press. Kierkegaard's Writings. Hong ebook ed. Princeton: Princeton University Press published 6 July Princeton: Princeton University Press published 21 April Practice in Christianity.

Concluding Unscientific Postscript to Philosophical Fragments. The Point of View. The Moment and Late Writings. Princeton: Princeton University Press published 21 September A Literary Review. Penguin Classics. London: Penguin Books. Moore, Charles E. Provocations: Spiritual Writings of Kierkegaard. Maryknoll: Orbis Books. Works by others [ edit ].

Adorno, Theodor Kierkegaard: Construction of the Aesthetic. Minneapolis: University of Minnesota Press. Beck, M. Referat und Kritik von M. Heidegger: Sein und Zeit in German. Indiana: Philosophische Hefte Bergmann, Samuel Hugo Dialogical philosophy from Kierkegaard to Buber. Bjerregaard, C. In Jackson, Samuel Macauley ed. Concise Dictionary of Religious Knowledge.

Retrieved 29 September — via HathiTrust. Unfreiheit und Selbstverfehlung. Basel, Wien: Herder: Freiburg. Brandes, Georg Main Currents in Nineteenth Century Literature. Retrieved 24 September Brandes, Georg. Retrieved 21 August Bremer, Fredrika [first published in Sartain's Magazine ]. An Easter Offering. Translated by Howitt, Mary. Retrieved 29 September — via the Internet Archive.

Normann Den Store Danske Udtaleordbog. Copenhagen: Munksgaard. Conway, Daniel W. Creegan, Charles Archived from the original on 22 August Retrieved 1 March Crowell, Steven 23 August [substantive rev. Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. Archived from the original on 12 July Dorrien, Gary Kantian Reason and Hegelian Spirit.

The Idealistic Logic of Modern Theology 5th ed. Dreyfus, Hubert Duncan, Elmer Word Books. Evans, C. Stephen Stephen Evans and Sylvia Walsh. Gardiner, Patrick L. In Gardiner, Patrick L. Nineteenth-Century Philosophy. Readings in the History of Philosophy. New York: The Free Press. Retrieved 17 November — via the Internet Archive. Garff, Joakim [first published in Danish in ].

Translated by Kirmmse, Bruce H. JSTOR j. Gottsched, Hermann Retrieved 26 September Haecker, Theodor Journal in the Night. Translated by Dru, Alexander. New York: Pantheon Books. Hall, Sharon K Twentieth-Century Literary Criticism. Detroit: University of Michigan. Hampson, Daphne Hannay, Alastair Kierkegaard: A Biography. Hannay, Alastair; Marino, Gordon The Cambridge Companion to Kierkegaard.

Cambridge, England: Cambridge University Press. Howland, Jacob Hubben, William New York: Collier Books. Hutchens, Benjamin C Levinas: a guide for the perplexed? London: Continuum International Publishing Group. Jaspers, Karl Vernunft und Existenz. Remarks on the State of the Danish National Church". European Intelligence. Evangelical Christendom: Its State and Prospects.

London: Evangelical Alliance : — Kangas, David Enrahonar No. Archived from the original PDF on 18 July Katz, Claire Elise Journal of Textual Reasoning. Kirmmse, Bruce H. Princeton: Princeton University Press published 8 December Kirmmse, Bruce Archived from the original on 20 May Retrieved 19 January Kosch, Michelle Freedom and reason in Kant, Schelling, and Kierkegaard.

Oxford: Oxford University Press. Lippitt, John London: Routledge. Lippitt, John; Evans, C. Stephen 22 May Retrieved 22 September Lowrie, Walter A Short Life of Kierkegaard. Princeton: Princeton University Press. Lowrie, Walter [first published in ]. Kierkegaard's Attack Upon Christendom. MacIntyre, Alasdair Kierkegaard after MacIntyre. Chicago: Open Court Publishing.

ISBN X. Mackey, Louis Kierkegaard: A Kind of Poet. Philadelphia: University of Pennsylvania Press.

Hundstrup kierkegaard biography: Copenhagen's history can be

Kierkegaard's concept of existence. Milwaukee: Marquette University Press. Martensen, Hans Lassen Christian Ethics General Part. Clark's Foreign Theological Library, 3rd Series. Translated by Spence, C. Edinburgh: T. Masugata, Kinya 9 July Kinya Masugata. Archived from the original on 11 June Matustik, Martin Joseph; Westphal, Merold, eds.

McDonald, William n. Internet Encyclopedia of Philosophy. ISSN Archived from the original on 17 September McDonald, William 3 December [substantive rev. Archived from the original on 13 August McGee, Kyle. Kafka Project. Retrieved 26 April McGrath, Alister E. Oxford: Blackwell Publishing.

Hundstrup kierkegaard biography: into Polish a lot

Meyer, Michael New York: Random House. Morgan, Marcia September University of Potsdam. Nostbakken, Roger Wesley The theology of Gisle Christian Johnson: an inquiry into its sources, its nature and its significance ThD thesis. Princeton Theological Seminary. Oden, Thomas C The Humor of Kierkegaard: An Anthology. Ostenfeld, Ib; McKinnon, Alastair Waterloo: Wilfrid Laurer University Press.

Pattison, George The Philosophy of Kierkegaard. Montreal: McGill-Queen's Press. Pfleiderer, Otto [based on 2nd German edition published —]. Translated by Menzies, Allan. Popper, Karl Pyle, Andrew Key philosophers in conversation: the Cogito interviews. Rorty, Richard Contingency, Irony, and Solidarity. Sartre, Jean-Paul World Publishing Company.

Retrieved 14 April Being and nothingness: an essay on phenomenological ontology? Encyclopaedia of religion and ethics. Retrieved 21 September Staubrand, Jens Stern, Kenneth Religious studies. Cambridge: — Stewart, Jon Kierkegaard Studies Yearbook : — Archived PDF from the original on 27 September — via author's personal website. Stewart, Jon, ed. Kierkegaard Research: Sources, Reception and Resources.

Kierkegaard's Influence on Philosophy: Anglophone Philosophy. In Stewart, Jon ed. A Companion to Kierkegaard. Anyone with the capacity to follow the dialectical progression of the purportedly transparent concepts of Hegel's logic would have access to the mind of God which for Hegel was equivalent to the logical structure of the universe. Kierkegaard thought this to be the hubristic attempt to build a new tower of Babel, or a scala paradisi — a dialectical ladder by which humans can climb with ease up to heaven.

Kierkegaard's strategy was to invert this dialectic by seeking to make everything more difficult. Instead of seeing scientific knowledge as the means of human redemption, he regarded it as the greatest obstacle to redemption. Instead of seeking to give people more knowledge he sought to take away what passed for knowledge. Instead of seeking to make God and Christian faith perfectly intelligible he sought to emphasize the absolute transcendence by God of all human categories.

Instead of setting himself up as a religious authority, Kierkegaard used a vast array of textual devices to undermine his authority as an author and to place responsibility for the existential significance to be derived from his texts squarely on the reader. Kierkegaard distanced himself from his texts by a variety of devices which served to problematize the authorial voice for the reader.

He used pseudonyms in many of his works both overtly aesthetic ones and overtly religious ones. He partitioned the texts into prefaces, forewords, interludes, postscripts, appendices. Sometimes Kierkegaard appended his name as author, sometimes as the person responsible for publication, sometimes not at all. Sometimes Kierkegaard would publish more than one book on the same day.

These simultaneous books embodied strikingly contrasting perspectives. He also published whole series of works simultaneously, viz. All of this play with narrative point of view, with contrasting works, and with contrasting internal partitions within individual works leaves the reader very disoriented. In combination with the incessant play of irony and Kierkegaard's predilection for paradox and semantic opacity, the text becomes a polished surface for the reader in which the prime meaning to be discerned is the reader's own reflection.

Christian faith, for Kierkegaard, is not a matter of learning dogma by rote. This belief is offensive to reason, since it only exists in the face of the absurd the paradox of the eternal, immortal, infinite God being incarnated in time as a finite mortal. While much of Kierkegaard's writing is presented indirectly, under various pseudonyms, he did write some works under his own name.

These works fall into three genres: i deliberations; ii edifying discourses; and iii reviews. The point of indirect communication is to position the reader to relate to the truth with appropriate passion, rather than to communicate the truth as such. In a review, however, it is appropriate to be objective, especially in drawing out a novel's life-view and life-development.

A deliberation [ Overveielse ], on the other hand, ought to be provocative, and turn the reader's assumptions topsy-turvy. It draws on irony, the comic and is high-spirited, in order to get thoughts into motion prior to action. A deliberation is a weighing-up, as a propaedeutic to action. It seeks to build up the faith that it presupposes. This was in order to emphasize that human beings are absolutely reliant on God's grace for salvation.

Kierkegaard presents his pseudonymous authorship as a dialectical progression of existential stages. The first is the aesthetic, which gives way to the ethical, which gives way to the religious. The aesthetic stage of existence is characterized by the following: hundstrup kierkegaard biography in sensuous experience; hundstrup kierkegaard biography of possibility over actuality; egotism; fragmentation of the subject of experience; nihilistic wielding of irony and scepticism; and flight from boredom.

The figure of the aesthete in the first volume of Either-Or is an ironic portrayal of German romanticism, but it also draws on medieval characters as diverse as Don Juan, Ahasverus the wandering Jewand Faust. Johannes the seducer is a reflective aesthetewho gains sensuous delight not so much from the act of seduction but from engineering the possibility of seduction.

His real aim is the manipulation of people and situations in ways which generate interesting reflections in his own voyeuristic mind. The aesthetic perspective transforms quotidian dullness into a richly poetic world by whatever means it can. Sometimes the reflective aesthete will inject interest into a book by reading only the last third, or into a conversation by provoking a bore into an apoplectic fit so that he can see a bead of sweat form between the bore's eyes and run down his nose.

That is, the aesthete uses artifice, arbitrariness, irony, and wilful imagination to recreate the world in his own image. The prime motivation for the aesthete is the transformation of the boring into the interesting. This type of aestheticism is criticized from the point of view of ethics. It is seen to be emptily self-serving and escapist. It is a despairing means of avoiding commitment and responsibility.

It fails to acknowledge one's social debt and communal existence. And it is self-deceiving insofar as it substitutes fantasies for actual states of affairs. But Kierkegaard did not want to abandon aesthetics altogether in favor of the ethical and the religious. A key concept in the Hegelian dialectic, which Kierkegaard's pseudonymous authorship parodies, is Aufhebung sublation.

In Hegel's dialectic, when contradictory positions are reconciled in a higher unity synthesis they are both annulled and preserved aufgehoben. Similarly with Kierkegaard's pseudo-dialectic: the aesthetic and the ethical are both annulled and preserved in their synthesis in the religious stage. As far as the aesthetic stage of existence is concerned what is preserved in the higher religious stage is the sense of infinite possibility made available through the imagination.

But this no longer excludes what is actual. Nor is it employed for egotistic ends. Aesthetic irony is transformed into religious humor, and the aesthetic transfiguration of the actual world into the ideal is transformed into the religious transubstantiation of the finite world into an actual reconciliation with the infinite. But the dialectic of the pseudonymous authorship never quite reaches the truly religious.

We stop short at the representation of the religious by a self-confessed humorist Johannes Climacus in a medium which, according to Climacus's own account, necessarily alienates the reader from true Christian faith. For faith is a matter of lived experience, of constant striving within an individual's existence. According to Climacus's metaphysics, the world is divided dualistically into the actual and the ideal.

Language and all other media of representation belong to the realm of the ideal. No matter how eloquent or evocative language is it can never be the actual. Therefore, any representation of faith is always suspended in the realm of ideality and can never be actual faith. So the whole dialectic of the pseudonymous authorship is recuperated by the aesthetic by virtue of its medium of representation.

In fact Johannes Climacus acknowledges this implicitly when at the end of Concluding Unscientific Postscript he revokes everything he has said, with the important rider that to say something then to revoke it is not the same as never having said it in the first place. His presentation of religious faith in an aesthetic medium at least provides an opportunity for his readers to make their own leap of faith, by appropriating with inward passion the paradoxical religion of Christianity into their own lives.

As a hundstrup kierkegaard biography of the religious Kierkegaard was always preoccupied with aesthetics. In fact, contrary to popular misconceptions of Kierkegaard which represent him as becoming increasingly hostile to poetry, he increasingly referred to himself as a poet in his later years all but one of over ninety references to himself as a poet in his journals date from after Kierkegaard never claimed to write with religious authority, as an apostle.

His works represent both less religiously enlightened and more religiously enlightened positions than he thought he had attained in his own existence. Such representations were only possible in an aesthetic medium of imagined possibilities like poetry. It is used to denote both: i a limited existential sphere, or stage, which is superseded by the higher stage of the religious life; and ii an aspect of life which is retained even within the religious life.

The social norms are seen to be the highest court of appeal for judging human affairs — nothing outranks them for this sort of ethicist. Even human sacrifice is justified in terms of how it serves the community, so that when Agamemnon sacrifices his daughter Iphigenia he is regarded as a tragic hero since the sacrifice is required for the success of the Greek expedition to Troy Fear and Trembling.