Passionate Reason: Making Sense of Kierkegaard's Philosophical Fragments

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Indiana University Press, 22 нояб. 1992 г. - Всего страниц: 224

Johannes Climacus, SÃ ̧ren Kierkegaard's pseudonymous author of Philosophical Fragments, "invents" a religion suspiciously resembling Christianity as an alternative to the assumption that humans possess the Truth within themselves. Through this literary device, Climacus raises in a fresh and audacious way age-old questions about the relation of Christian faith to human reason. Is the idea of a human incarnation of God logically coherent? Is religious faith the product of a voluntary choice? In a comprehensive discussion of one of Kierkegaard's most important books, C. Stephen Evans elucidates Kierkegaard's novel explanation that the tension between faith and reason must be understood as a consequence of the passionate character of reason itself. Passionate Reason situates Kierkegaard's philosophy in the context of postmodern religious thought, providing a contemporary reading of Fragments as a challenge to both the modern Enlightenment critique of reason and the postmodern abandonment of truth.

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On Reading Kierkegaard and Johannes
1
View of The Truth
26
Christianity in the Contemporary World
170

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Стр. 195 - A miracle is a violation of the laws of nature ; and as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined.
Стр. 148 - If the contemporary generation had left nothing behind them but these words: 'We have believed that in such and such a year God appeared among us in the humble figure of a servant, that he lived and taught in our community, and finally died,' it would be more than enough.
Стр. 63 - But what is this unknown against which the understanding in its paradoxical passion collides and which even disturbs man and his self-knowledge? It is the unknown. But it is not a human being, insofar as he knows man, or anything else that he knows. Therefore, let us call this unknown the god. It is only a name we give to it.
Стр. 56 - Presumably it could occur to a human being to poetize himself in the likeness of the god or the god in the likeness of himself, but not to poetize that the god poetized himself in the likeness of a human being,48 for if the god gave no indication, how could it occur to a man that the blessed god could need him?
Стр. 167 - As is well known, Christianity is the only historical phenomenon that despite the historical — indeed, precisely by means of the historical — has wanted to be the single individual's point of departure for his eternal consciousness, has wanted to interest him otherwise than merely historically, has wanted to base his happiness on his relation to something historical.
Стр. 192 - ... cannot call to mind? b. The Teacher If the teacher is to be the occasion that reminds the learner, he cannot assist him to recollect that he actually does know the truth, for the learner is indeed untruth. That for which the teacher can become the occasion of his recollecting is that he is untruth.

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