Cambridge Core – Philosophy Texts – Kierkegaard: Concluding Unscientific Postscript. Cambridge Core – Theology – Kierkegaard’s ‘Concluding Unscientific Postscript’ – edited by Rick Anthony Furtak. One of the most noteworthy features of Kierkegaard’s Concluding Unscientific Postscript: A Critical Guide is that it lives up to its subtitle.
|Published (Last):||20 October 2014|
|PDF File Size:||9.29 Mb|
|ePub File Size:||17.78 Mb|
|Price:||Free* [*Free Regsitration Required]|
A Critical Guide is that it lives up to its subtitle. This collection truly is a guide to the work as a whole. The dozen essays collected here none penned by postsscript Dane, interestingly speak to the largest themes of this notoriously difficult and overlong work and stay admirably focused on what the reader needs to keep in mind very generally to come to grips with the text.
None of these essays is narrowly focused on any minor issue or local question; instead kierkgaard one concerns a major point, generally one that has implications for understanding the Postscript as a whole or even more broadly, the Climacan authorship.
In what follows I touch on some of the essays that resonated most powerfully on my reading, in part doubtless because they speak to my own interests in the text.
Inability to address all ppostscript them does not imply any criticism of those that space demands I omit. The first contribution from M. Ferreira contends that in order to make sense of the discrepancy one must read the Postscript as containing “both a quasi-sequel to the Crumbs which elaborated some claims effectively made in Crumbs and a postscript to Crumbs that provided a new and crucial supplement to Crumbs.
The second two contributions do focus on more specific textual issues than many of the others, but again each has a direct bearing on the interpretation of the work as a whole. Once again, however, while the topic is narrow compared to the more thematic contributions, the implications of this brief passage do have a direct bearing on how the whole of the Postscript is to be understood.
That dynamic is the unique means by which faith navigates the inevitable losses, heartbreaks, and separations that punctuate human life. As Mooney puts it.
Farewells are exchanged in the confidence that the sun will rise, that we will awake, that the world will return, that our friends will not enter the grave in the night — even as we know that a final farewell awaits, when there will be no tomorrow, when we will not awake, when the beloved will not return It seems to me that faith is about how we press on in full recognition of this fact, without invalidating through sentimentality the eventuality of death and other departures without return, or being paralyzed by despair.
I will come, definitely, believe me, except in case a roof tile falls down and kills me, because then I cannot come. And yet this may also be the highest earnestness.
For my part, as much as Mooney contributes to developing this key theme, more work could yet be done here to articulate the particulars.
Concluding Unscientific Postscript to Philosophical Fragments – Wikipedia
This is another passage that has been misused by proponents of a Kieekegaard divorced from positive content, and Westphal ably corrects their misrepresentation of the text David Law also indirectly joins in this debate in his piece when he writes that.
Although Climacus repeatedly states that Christianity is not a doctrine but an existence-communication, this should not be taken to mean that he holds that Christianity lacks doctrinal content. Finally, I must make mention of some salutary correctives and reminders offered by M.
unscifntific Most important among these is her refreshing assertion that. Piety persuasively supports her conclusion with a detailed analysis of the different senses of truth at work in the Postscript.
This analysis issues in not only the important reminder cited above but also a unscientfiic claim that ought really to change the shape of the current debates. On her reading then, truth is admittedly elusive for Climacus, but not in the same way for objective truth as for ethical-religious truth.
A general reservation about this collection of essays: The same could be said for pathos or passion, which also comes up repeatedly. I conclude with some thoughts as to topics that might be explored in greater depth in future scholarship. These are not oversights or criticisms of the essays collected here but intimations of what might yet be developed in thinking about the Postscript.
Readings that attempt a collapse of one of these to the other cannot be sustained, but how to understand their relation precisely is clearly a matter of ongoing debate. On a similar point, many of the authors refer to the Climacan theme of treating the absolute absolutely and the relative relatively Ferreira, 14; Westphal, ; Law, Are the absolute and relative strictly opposed to one another?
Are they distinguished as metaphysical terms, picking out realities that differ by grade or degree of being, or are they value designations, or both?
This collection overall contains significant steps forward in our understanding of this complex text, the difficulty of which continues to reward the sharpest critical study. As Mooney puts it, Farewells are exchanged in the confidence that the sun will rise, that we will awake, that the world will return, that our friends will not enter the grave in the night — even as we know that a final farewell awaits, when there will be no tomorrow, when we will not awake, when the beloved will not return David Law also indirectly joins in this debate in his piece when he writes that Although Climacus repeatedly states that Christianity is not a doctrine but an existence-communication, this should not be taken to mean that he holds that Christianity lacks doctrinal content.