By Søren Kierkegaard
For over a century, the Danish philosopher Søren Kierkegaard (1813-55) has been on the heart of a couple of vital discussions, referring to not just philosophy and theology, but additionally, extra lately, fields resembling social proposal, psychology, and modern aesthetics, specifically literary theory.
Despite his rather brief lifestyles, Kierkegaard used to be a very prolific author, as attested to by way of the 26-volume Princeton college Press variation of all of his released writings. yet Kierkegaard left in the back of approximately as a lot unpublished writing, such a lot of which is composed of what are known as his "journals and notebooks." Kierkegaard has lengthy been famous as certainly one of history's nice magazine keepers, yet basically fairly small parts of his journals and notebooks are what we often comprehend via the time period "diaries." by means of a long way the better a part of Kierkegaard's journals and notebooks involves reflections on a myriad of subjects--philosophical, spiritual, political, own. learning his journals and notebooks takes us into his workshop, the place we will see his whole universe of idea. we will witness the genesis of his released works, to be sure--but we will be able to additionally see entire galaxies of strategies, new insights, and fragments, huge and small, of partly (or nearly totally) accomplished yet unpublished works. Kierkegaard's Journals and Notebooks allows us to work out the philosopher in discussion together with his instances and with himself.
Kierkegaard wrote his journals in a two-column structure, one for his preliminary entries and the second one for the vast marginal reviews that he additional later. This version of the journals reproduces this structure, comprises a number of images of unique manuscript pages, and includes huge scholarly observation at the a number of entries and at the historical past of the manuscripts being reproduced.
Volume eight of this 11-volume sequence comprises 5 of Kierkegaard's very important "NB" journals (Journals NB21 via NB25), which disguise the interval from September 1850 to June 1852, and which convey Kierkegaard alternately in polemical and reflective postures.
The polemics emerge largely in Kierkegaard's competition to the expanding infiltration of Christianity via worldly matters, a improvement that during his view had sped up considerably within the aftermath of the political and social alterations wrought through the Revolution of 1848. Kierkegaard understood the corrupting of Christianity to be within the curiosity of the powers that be, and he directed his feedback at politicians, the clicking, and particularly the Danish Church itself, rather church officers who claimed to be "reformers."
On the reflective facet, Kierkegaard delves right into a variety of authors and spiritual figures, a few of them for the 1st time, together with Montaigne, Pascal, Seneca, Savonarola, Wesley, and F. W. Newman. those journals additionally comprise Kierkegaard's suggestions at the judgements surrounding the e-book of the "Anti-Climacus" writings: The affliction unto Death and particularly Practice in Christianity.
Kierkegaard's reader will get the experience either one of a meeting storm--by the shut of the final magazine during this quantity, the well-known "attack on Christendom" is under 3 years away--and a undeniable hesitancy: What wishes reforming, Kierkegaard insists, isn't "the doctrine" or "the Church," yet "existences," i.e., lives.
Read or Download Kierkegaard's Journals and Notebooks: Volume 8: Journals NB21-NB25 PDF
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Additional info for Kierkegaard's Journals and Notebooks: Volume 8: Journals NB21-NB25
Example text
Christendom’s Guilt is not even that we are the mediocre Christians we are, but that peop. have presumed to re-brand Christianity instead of upholding what Xnty is and then confessing their own frailty. The guilt is aggravated lèse-majesté. 5 10 36 20 43 25 An Ill-Omened Reversal. 44 Because the priests, the sextons, the undertakers, together with the other clerical personnel―partly from fear of man (so that no one ventures an opinion without that of others), partly from consideration of a livelihood―have need of human beings, the proclaiming has finally been turned around so that it is Christianity that has need of human beings.
But say it; no, none, no one will do that, or risk it. It is as if, in a kind of silent conversation with me, contemporaries said to me: die―then it will be said loudly and clearly enough, but not in living life. Disgusting! And when I am dead―alas, how profoundly this thought hurts me, that here again the true state of affairs will not be revealed, the world acquires the appearance of being an excellent world. For the moment I am dead the declaimers will overbid one another in declaiming, and this declaiming may, perhaps even in tears, look deceptively like true ardor.
Joh. Climacus shows correctly that, with regard to becoming and being Xn, the emphasis falls absolutely on self-concern, that the single individual is absolutely concerned for himself, until, if required, to break with all relationships and break all ties. But in Xndom the situation has been turned around: one is concerned for the children, most of all for the children. Oh, there is no longer any idea of Xnty: there is an unchristian lack of resignation, thus the parents without further ado place being a Xn under the category of generation; it is an unchristian form of love (that is, really the love of race) that parents will not comprehend that becoming Xn is a decision that determines the individual qua spirit, that in this respect one hum.