By George Pattison
This learn exhibits how Kierkegaard's mature theological writings replicate his engagement with the big variety of theological positions which he encountered as a scholar, together with German and Danish Romanticism, Hegelianism and the writings of Fichte and Schleiermacher. George Pattison attracts on either significant and lesser-known works to teach the complexity and nuances of Kierkegaard's theological place, which remained toward Schleiermacher's confirmation of faith as a 'feeling of absolute dependence' than to the Barthian denial of any 'point of contact', with which he's usually linked. Pattison additionally explores ways that Kierkegaard's theological concept should be concerning thinkers similar to Heidegger and John Henry Newman, and its carrying on with relevance to present-day debates approximately secular religion. His quantity could be of significant curiosity to students and scholars of philosophy and theology.
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Additional resources for Kierkegaard and the Theology of the Nineteenth Century: The Paradox and the 'Point of Contact'
L. 10 The evidence of the journals suggests that Kierkegaard began a fairly serious course of reading these figures in the course of 1837, firstly in articles published in Bruno Bauer’s Zeitschrift fu¨r speculative Theologie and then in separate works by Erdmann, Rosenkranz, and Schaller, as well as in lectures by Martensen. During his later visit to Berlin (1841–2), he attended lectures by Marheineke, perhaps the most significant of the Right Hegelians, and by Karl Werder, another, albeit less theologically oriented representative of this tendency.
The reader must be warned, however, that a summary of student reading notes cannot aspire to being easy or pleasurable reading. Nevertheless, these notes provide an important and perhaps even essential basis for understanding the whole trajectory of what has been a central issue in Kierkegaard reception from his own time to the present. In the main body of these notes Kierkegaard summarizes Erdmann’s book, only occasionally inserting his own comments. But he does add a couple of pages of discussion at the end, in his own voice.
SKS17/ KJN1: DD11a). ‘Pure being’ would, of course, become one of the favourite foci of his satirizing of Hegelian theory, but here it is far from clear whether he is understanding ‘pure Being’ as referring to the God who alone is good or to the Being that is apart from God (in Christ) and therefore empty of goodness. j. e. 12 In his Kierkegaard-Studien of 1933, Emmanuel Hirsch wrote that the reading of Erdmann is one of the two aspects of the early journals in which we can clearly see Kierkegaard’s developing view of Hegelianism and, especially, his application of Christian principles to Hegelian claims.