Download Between Irony and Witness: Kierkegaard's Poetics of Faith, by Joel D. S. Rasmussen PDF

By Joel D. S. Rasmussen

This e-book bargains a singular interpretation of the connection among non secular problem and creative creativity within the works of the self-styled "Christian poet and philosopher" Søren Kierkegaard (1813-1855). even supposing Kierkegaard articulated neither a "Christology" within the feel that the time period has for systematic theology, nor a widespread "theory of poetry" within the experience that word has for literary feedback, this research makes the case that Kierkegaard's writings however do enhance a "Christomorphic poetics," a tertium quid that resists traditional differences among theology and literature. Arguing that Kierkegaard's poetics takes form in dialog with some of the significant issues of early German Romanticism (irony, inventive creativity, paradox, the relativization of imitation [mimesis], and erotic love), this publication deals a clean appreciation of the intensity of Kierkegaard's engagement with Romanticism, and of the contours of his substitute to that literary movement.

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Additional resources for Between Irony and Witness: Kierkegaard's Poetics of Faith, Hope, and Love

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Kierkegaard, Either/Or, 2:173; SKS, 3:169. 140. Kierkegaard, Either/Or, 2:174-75; SKS, 3:170-71. 141. Kierkegaard, Either/Or, 2:175; SKS, 3:170. 142. Kierkegaard, Either/Or, 2:175; SKS, 3:171. 143. Kierkegaard, Either/Or, 2:176; SKS, 3:171. 144. Meller, Om Udodeligheden, 196; my translation. "145 Here it has become clear that what William, Moller, and Kierkegaard all see as similar between the dialectic of Romantic irony and the dialectic of speculative philosophy is that, in their views, neither dialectic helps an individual become an earnest self.

Kierkegaard, Either/Or, 2:139; SKS, 3:137. 125. Kierkegaard, Either/Or, 2:139; SKS, 3:137. 126. Kierkegaard, Either/Or, 2:137; SKS, 3:136. 127 "Rather than designating the choice between good and evil my Either/Or designates the choice by which one chooses good and evil or rules them out. "128 William has a number of ways of describing this choice wherein the question of good and evil does or does not become an issue for an individual, as Merold Westphal points out: Often he describes it as an absolute choice of the self in its eternal validity.

V. Miller (New York: Humanities Press, 1969), 431-43, esp. 433. 137. Kierkegaard, Either/Or, 1:38; SKS, 2:47. 138. Kierkegaard, Either/Or, 2:173; SKS, 3:169. 38 BETWEEN IRONY AND WITNESS between competing alternatives for how to live. The precise reason William thinks speculative philosophy is just as ethically impotent as Romantic irony has to do with its confusion of the sphere of freedom with that of thought. "For thought, the contradiction does not exist," he says; "it passes over into the other and thereupon together with the other into a higher unity.

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