Download Both and: reading Kierkegaard : from irony to edification by Michael Strawser PDF

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.

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Extra info for Both and: reading Kierkegaard : from irony to edification

Example text

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.

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