Kierkegaards Writing, III, Part I: Either/Or: Either/Or (Kierkegaards Writings)

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Publisher Series: Kierkegaard's Writings

Web, Tablet, Phone, eReader. Content Protection. Read Aloud. Learn More. Flag as inappropriate. It syncs automatically with your account and allows you to read online or offline wherever you are. Please follow the detailed Help center instructions to transfer the files to supported eReaders. Continue the series. See more. Book 1. In Philosophical Fragments the pseudonymous author Johannes Climacus explored the question: What is required in order to go beyond Socratic recollection of eternal ideas already possessed by the learner? Written as an afterword to this work, Concluding Unscientific Postscript is on one level a philosophical jest, yet on another it is Climacus's characterization of the subjective thinker's relation to the truth of Christianity.

At once ironic, humorous, and polemical, this work takes on the "unscientific" form of a mimical-pathetical-dialectical compilation of ideas. Whereas the movement in the earlier pseudonymous writings is away from the aesthetic, the movement in Postscript is away from speculative thought. Kierkegaard intended Postscript to be his concluding work as an author. The subsequent "second authorship" after The Corsair Affair made Postscript the turning point in the entire authorship.

Part One of the text volume examines the truth of Christianity as an objective issue, Part Two the subjective issue of what is involved for the individual in becoming a Christian, and the volume ends with an addendum in which Kierkegaard acknowledges and explains his relation to the pseudonymous authors and their writings. The second volume contains the scholarly apparatus, including a key to references and selected entries from Kierkegaard's journals and papers. Book 2. A work that "not only treats of irony but is irony," wrote a contemporary reviewer of The Concept of Irony, with Continual Reference to Socrates.

Presented here with Kierkegaard's notes of the celebrated Berlin lectures on "positive philosophy" by F. Schelling, the book is a seedbed of Kierkegaard's subsequent work, both stylistically and thematically. Part One concentrates on Socrates, the master ironist, as interpreted by Xenophon, Plato, and Aristophanes, with a word on Hegel and Hegelian categories.

Part Two is a more synoptic discussion of the concept of irony in Kierkegaard's categories, with examples from other philosophers and with particular attention given to A. Schlegel's novel Lucinde as an epitome of romantic irony. Book 3.

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The ironical young man's papers include a collection of sardonic aphorisms; essays on Mozart, modern drama, and boredom; and "The Seducer's Diary. Book 4. Similar ebooks. The New Testament and the People of God. Provides a historical, theological and literary study of first-century Judaism and Christianity, offering a preliminary discussion of the meaning of the word god within those cultures and explores the ways in which developing an understanding of those first-century cultures are of relevance for the modern world.

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In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows.

Where these revered figures arrived, that is the point where everybody in our day begins to go further. David Bentley Hart. The trick is learning how to vary your activities and surroundings, to rotate your pleasures the way a farmer rotates his crops. Let us celebrate the millennium with fun and games. This man possessed all the qualities needed to become a great poet, musician and painter, but rejected such things since he saw these accomplishments as too vulgar and altogether beneath him.

So, what did this dandy of the unpredictable do? He murdered his mistress, embalmed her, and continued to be her lover. Then, living up to his creed of unpredictability, he confessed his crime and spent the last hours of his life in jail inventing a novel dance-step and creating a original oyster sauce. So, the aesthetic life is to live on the surface of things, where one has a need to continually keep changing activities since one has become inured to the simple joys of life.

Does all this sound vaguely familiar? Recall how back in the s Alexander Solzhenitsyn said the Western world, in his estimation, would never serve as a model for a free society since it was enslaved to commercialism, intolerable music and TV stupor. In other words, according to Solzhenitsyn, we are an entire society of aesthetes. Kierkegaard viewed his task to be the Socrates of Copenhagen, to wake us up from our comfortable stupor, to look inward and examine our lives as individuals capable of spiritual depth. This book by Kierkegaard is not only imaginative, vibrant literature but also deeply profound philosophy.

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View all 19 comments. The "author" of the first volume, the "either" half, is called simply A. Of the works on the esthetic sphere is the diary of a seducer, essays on drama and literature, and an essay on Don Giovanni. Eremita speculates that A merely edited, rather than wrote the diary, which is attributed to Johannes the Seducer. He says that it is difficult to determine not only the order of A's works, but which ones are by him or merely edited by him.

Some of the works edited by A may also be by The Young Man, w The "author" of the first volume, the "either" half, is called simply A. Some of the works edited by A may also be by The Young Man, who is also the subject of Kierkegaard's Repetition , who signifies the esthetic stage, since he cannot commit to the ethical. Most of the works by A point to a more reflective and somber esthete as opposed to the author of the "Seducer's Diary". The latter "author" is more overtly in the pleasures of the moment, of which one is pleasure at recollecting the period of seduction.

Often A is thought to adhere to Epicureanism , which is not a philosophy of wanton pleasure, as is often thought, but of moderated pleasure and retreat into the peace and quiet of the garden. View 2 comments. Feb 27, Itsuka rated it it was amazing Shelves: philosophy. I'm feeling the most urgent need of writing subtly for this review, for reasons nobody except myself would care. Still, since I instead of anyone else is writing this review, I should attend to what I care.

Two maxims by Nietzsche guided my reading throughout the book: "philosophy is always the biography of the philosopher" and "a certain affect is a certain perception, a way of viewing the world".

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These two becomes pretty evident when one reads through Kierkegaard, often times puzzled or even bo I'm feeling the most urgent need of writing subtly for this review, for reasons nobody except myself would care. These two becomes pretty evident when one reads through Kierkegaard, often times puzzled or even boggled by his writings. Kierkegaard endured depression -- he is pretty outspoken about this in this book -- and it is an abnormal mental state nevertheless. No matter how hard an author tries, the style of the author's writing would always reveal something about the author: Nietzsche tried to be as light and elegant as Montaigne, but he's no where close to Montaigne.

I enjoyed Jung's comment on this poor endeavor: "He wrote like someone yelling into your ears. He has put a lot of effort into concealing his identity during the writing and during the printing process, but he failed. The writing said something essential about a man suffering from melancholy, and the only last defensive line for Kierkegaard was hiding his real name in real life. Then again, does it matter?

Does real name necessarily tell more reality of a person? A delicate, sensitive mind, soaked in suffering, standing at the point where the norm of the normal life failed, deprived of the means of self-deception, facing the labor of making sense of the world again: this is what the style of this book told me. I don't drink, and yet at times I felt like patting the poor man in his back and grab a beer with him.

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Torment and pain is nowhere and everywhere in the book, between the lines. Inevitably, the disposition of the affect predetermined the way his arguments went -- not the other way around! Melancholic people live according to another set of reasoning, with another set of evaluation. That's why sometimes the turning of topic seemed to be unexpected. I have a sense of feeling that his book might be the best text for studying the mentality of melancholy, since it could make people realize just to what extend our affect is influencing our intellect. Depression, therefore, is something much more serious than "being unhappy because one is thinking too narrow".

It is a foreign land, a land with its own language and law, and its own sophistication. Just because the land of the normals couldn't understand it, it doesn't make it non-exist. Dismissing such an Odyssey from another land back to normality as some ordinary activity is, inevitably, hubris.

Sadly most people wouldn't even realize such a hubris attitude they are assuming when they say: "Oh he's just having a little depression. A summary on the content of Kierkegaard's philosophy in this book wouldn't be possible unless I finish the second volume. I would reserve some topic, like a squirrel's winter provision.

Either/Or, Part I

Feb 23, John Lucy rated it it was amazing. Enough said right there. For those who don't like reading weighty philosophy texts that are hard to understand and require a crap ton of concentration, this is a good volume to read. The second volume demands a little more thoughtfulness, though once you read volume I you probably should read the second one. Of course, to get the most out of this volume you should pay attention. If you learn how to read this volume, and the second volume, then you'll be all set.