By Karsten Harries

If the Enlightenment became to cause to reoccupy where left vacant through the loss of life of God, the historical past of the final centuries has undermined the arrogance that cause will bind freedom and maintain it liable. we won't break out 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 obstacle. And it's the comparable essentially non secular trouble that makes Kierkegaard so suitable to our scenario: What at the present time is to make lifestyles significant? If now not cause, does the flip to the cultured promise a solution? to actually decide upon is to bind freedom. Either-Or calls us to make this kind of selection, i.e. to be actual. yet what does it suggest to be real? How are we this day to think about such an actual selection? As self sustaining motion? As a blind jump? As a jump 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)

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3. ”83 To look at the world as a cosmos is to look at it as a well organized whole, in which every part is just as it should be. 85 A finds it refreshing to think of such a view of the world. He obviously does not think that it reflects the 82 The English translation silently corrects Kierkegaard’s spelling (“joslor”). 83 EO1, 47 / SKS 2, 55. 84 Gottfried Wilhelm Leibniz Monadology. Kierkegaard owned the Theodicee, 5th edition, edited by Johann Christoph Gottsched, Hannover & Leipzig 1763, as well as the J.

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.

Just as I, of course, could neither know nor say that he was Frater Taciturnus, he was equally unwilling to admit any knowledge that I was connected with the editorship of The Corsair. We could talk about Frater Taciturnus, P. L. Møller, and The Corsair as though these were things that had absolutely nothing to do with us, and the fact that he sided with Frater Taciturnus and I took the other side had absolutely nothing to do with personal preferences” (p. 395). 14 2. ”33 Kierkegaard goes on to insist more specifically that he is not the Seducer, nor the Judge, nor Victor Eremita.

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