By Edward F. Mooney
Tracing a direction via Kierkegaard's writings, this booklet brings the reader into shut touch with the texts and reasons of this awesome nineteenth century Danish author and philosopher. Kierkegaard writes in a few voices and registers of outrage, occasionally as a pointy observer and critic of Danish tradition, now and then as an ethical psychologist, and occasionally Kierkegaard's major difficulty is the evocation of a spiritual lifestyle.
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Extra resources for On Soren Kierkegaard: Dialogue, Polemics, Lost Intimacy, and Time (Transcending Boundaries in Philosophy and Theology)
He attends church. And even after his bitter attacks on the Church, on the occasion of his burial, and to the chagrin of a cousin who protested loudly, the Church ofﬁciated and so called him its own. Yet any number of his contemporaries could easily feel offense at Kierkegaard’s barbs – for instance, his sharp quip that there are no Christians in Copenhagen. His neighbor could feel the sting. He, good citizen that he is, has been accused of not being a Christian! Now if Kierkegaard avows himself to be Christian, then his neighbor has a quick retort: “You, Kierkegaard, are equally a city resident.
For further discussion, see note 9, Chapter Three. , p. 55. 18 John D. Caputo suggested this view in conversation. A Religious and Interrogating Socrates 29 a Socratic who happened to think and act Christianly. Or yet again, Kierkegaard might be a marvelous ﬁgure who lived Christianly Socratically. Now if we accept only the ﬁrst of these descriptions, namely that Kierkegaard is a Christian acting and thinking Socratically, then we’re smuggling in a ranking. We’re excluding two other plausible descriptions.
Socrates or Christ properly grasp us (we don’t grasp them). Seeing this would cool the impulse to nail either with a measured worth. There’s a fourth challenge to the idea that Socratic religiousness will diminish as Christianity assumes its “proper” place. Johannes Climacus supports the idea that “B religiousness” is an advance on “A religiousness”, but he leaves the existential feel of the transition to the Christian under-described. We get abstract distinctions between ignorance and sin, the absurd and the paradox, the transcendent and the immanent, but how do these play out “on the street”?
On Soren Kierkegaard: Dialogue, Polemics, Lost Intimacy, and Time (Transcending Boundaries in Philosophy and Theology) by Edward F. Mooney