By Karsten Harries
If the Enlightenment became to cause to reoccupy where left vacant by means of the demise of God, the heritage of the final centuries has undermined the arrogance that cause will bind freedom and preserve it liable. we can't get away this historical past, which has issued in a pervasive nihilism and has rendered all appeals to the moral questionable. Nor may possibly Kierkegaard. the threat of nihilism haunts all of his writings, because it haunts already German romanticism, to which he's so indebted. To exorcize it's his so much primary main issue. And it's the similar essentially spiritual trouble that makes Kierkegaard so correct to our scenario: What this day is to make lifestyles significant? If no longer cause, does the flip to the cultured promise a solution? to actually pick out is to bind freedom. Either-Or calls us to make the sort of selection, i.e. to be genuine. yet what does it suggest to be real? How are we at the present time to think about such an genuine selection? As independent motion? As a blind bounce? As a bounce of religion? Either/Or circles round those questions.
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Additional resources for Between Nihilism and Faith: A Commentary on Either Or (Kierkegaard Studies: Monograph Series)
Frederick C. Beiser The Romantic Imperative. EO1, 20 / SKS 2, 28. EO1, 21 / SKS 2, 29. EO1, 21 / SKS 2, 30. 2. ”54 Significant is an entry from Kierkegaard’s journals reprinted on page 505 of the English translation. The entry gives special significance to the first diapsalma, which is said to state “really the task of the entire work, which is not resolved until the last words of the sermon. An enormous dissonance is assumed, and then it says: Explain it. ” It also gives special significance to the last: “The last diax.
1. Introduction 7 would have been my concubine, and then I would rather have murdered her. ”16 The word “concubine” may suggest that Kierkegaard wanted to avoid the kind of marriage that he thought his father had had with his mother. But who here failed whom? Kierkegaard himself speaks of his ghostly nature: “Suppose I had married her. Let us assume it. What then? In the course of a half year or less she would have been unhinged. There is – and this is both the good and the bad in me – something spectral about me, something no one can endure who has to see me every day and have a real relationship to me.
62; and Metaphysica, § 73. 14 KJN 1, 21 / SKS 17, 26. 15 Friedrich Hölderlin Hyperion. 1. Introduction 7 would have been my concubine, and then I would rather have murdered her. ”16 The word “concubine” may suggest that Kierkegaard wanted to avoid the kind of marriage that he thought his father had had with his mother. But who here failed whom? Kierkegaard himself speaks of his ghostly nature: “Suppose I had married her. Let us assume it. What then? In the course of a half year or less she would have been unhinged.