By Michael Strawser
Both/And is a brand new interpretation of Kierkegaard's writings which makes an attempt to make experience of a truly varied authorship by way of supplying a finished interpretation of either Kierkegaard's so-called aesthetic and his non secular writings. Soren Kierkegaard (1813-1855) stands for a turning element in philosophy from a scientific philosophy - which, with its specialise in objectivity, makes an attempt to put itself at the safe direction of technology - to a philosophythat focuses its recognition in subjectivity and overtly recognizes itself as fragmentary and provisional. Strawser examines Kierkegaard's works as non secular, aesthetic/poetic, and philosophical and argues that irony runs via either the cultured and the non secular works - certainly, Kierkegaard mentioned himself because the Magister of Irony. yet Strawser is going past those obstacles to attract within the interpretation of Kierkegaard's writing no longer a line which cuts off the cultured from the non secular, yet connects them. this can be what Strawser calls the road from irony to edification. This line is the road of both/and, the road of connection. Strawser addresses the challenging yet ordinary courting among Kierkegaard and postmodernism and gives intriguing chances. Strawser believes that modern postmodern philosophical issues relief a severe interpreting of Kierkegaard, yet any such analyzing mustn't ever be beaten by way of them. any such accomplished examining is what Strawser deals the reader in Both/And.
Read or Download Both and: reading Kierkegaard : from irony to edification PDF
Similar history & surveys books
Greater than thirty eminent students from 9 assorted nations have contributed to The Cambridge historical past of Eighteenth-Century Philosophy - the main complete and updated historical past of the topic on hand in English. For the eighteenth century the dominant notion in philosophy used to be human nature and so it truly is round this idea that the paintings is situated.
A finished heritage of worldwide philosophy, this e-book can be a social heritage of worldwide highbrow lifestyles. Eschewing polemics, it offers a cosmopolitan view of the a number of cultures of global background, disintegrates stereotypes of local cultures, and divulges how creativity is pushed by means of more than a few conflicting positions in each one group.
This publication is the 1st special learn of Kant's approach to 'transcendental mirrored image' and its use within the Critique of natural cause to spot our uncomplicated human cognitive capacities, and to justify Kant's transcendental proofs of the mandatory a priori stipulations for the potential of self-conscious human event.
This booklet argues that we will purely improve a formal seize of Kant’s functional philosophy if we relish the primary function performed in it by means of the idea of the pursuits of cause. whereas it really is typically said that Kant doesn't regard cause as a merely instrumental school, this ebook is the 1st to teach how his thought of cause as guided through its personal pursuits deals the foremost to a few of the main complicated elements of his sensible philosophy.
- The Philosophy of P.F. Strawson (Vol. 26) (Library of Living Philosophers)
- Bergson (Arguments of the Philosophers)
- Philosophical Essays and Correspondence (Descartes)
- Heidegger's Philosophic Pedagogy (Continuum Studies in Continental Philosophy)
- Bentham (Arguments of the Philosophers)
- Key Philosophers in Conversation
Extra info for Both and: reading Kierkegaard : from irony to edification
It always has been, and it is to be hoped that it always will be. If Kierkegaard wished this fate for himself, he would be satisfied in knowing that he got what he wanted. Neither speed-reading nor extensive reading is of use here. Only intensive close-reading can get the job done: reading slowly, over and over. To read Kierkegaard philosophically is thus, in my view, to read him openly (allowing for all possibilities, even that of being uplifted) and closely (and, if at all possible, in his native language).
They invariably cut Kierkegaard into pieces, preserving what they find most nourishing while forgetting or ignoring his warnings about the dangers of direct communication. " 7 Indeed, some scholars take great pains to give Kierkegaard's more "irreligious" works their "proper" context, and, in championing what they take to be Kierkegaard's cause, they inevitably distort his texts. ''8 There are, however, certain grounds for such an emphasis and privileged view, so I do not think that one should too hastily call for the execution of all the professors.
To quote Kierkegaard in his first published work: "What hope can one entertain that one will fall into the hands of readers wholly ex improviso" (K W I 57)? Is it possible to begin cleanly, without anticipations or expectations, to begin with the texts, unprepared, taking them up one by one for examination? Is such a reading attainable in practice? As difficult as this may be, it is the only reading worth a scholar's aim, for the texts alone are available for interpretation, evaluation, and criticism.