By John Lippitt
Kierkegaard is largely considered as the 'father of existentialism', even though his impression might be saw around the spectrum of 20th century continental philosophy and philosophy of faith. Fear and Trembling is his such a lot compelling and renowned paintings and is heralded as a benchmark in 20th century philosophy. The Routledge Philosophy Guidebook to Kierkegaard and worry and Trembling examines the main subject matters that come up during this vintage paintings of spiritual and existential philosophy. It additionally explores the wider facets of Kierkegaard's impression on philosophy as an entire. The publication assumes no earlier wisdom of Kierkegaard's paintings and should be crucial interpreting for any scholar learning the tips of this crucial philosopher. Kierkegaard and worry and Trembling introduces and assesses: Kierkegaard's lifestyles and the historical past to Fear and Trembling the guidelines and textual content of Fear and Trembling, his most renowned paintings Kierkegaard's carrying on with value in philosophy.
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Extra resources for The Routledge Philosophy GuideBook to Kierkegaard and Fear and Trembling
1 The focus now is on how it is commonplace to make the Abraham story too easy on the hearer. Too many of those who want to understand the story are not prepared to ‘labour and be heavy laden’ (FT 58) in relation to it. What is true of the hearers, moreover, is true of the 36 infinite resignation and faith tellers of the tale. Johannes tells a memorable story of a preacher who lauds Abraham to the skies without really thinking through what he is saying. Abraham becomes the topic for just another sermon.
This and what follows seems to have been specifically selected in order to valorise Abraham. In short, the claim is that the great shall be remembered in proportion to: the greatness of what they love; their ‘expectancy’; and ‘the magnitude of what [they] strove with’ (FT 50). By these criteria, Abraham is ‘greater than all’ (FT 50). Loving God, the greatest possible being, makes Abraham, by this strange reasoning, great himself. Abraham also scores well on expectancy, since what he expected – that Isaac 29 30 tuning up would be returned to him – is ‘the impossible’ (FT 50).
Johannes argues that someone capable of making such a sacriﬁce could quite reasonably be greatly admired, he could even tuning up have ‘saved many by his example’ (FT 52). Yet he would not be the paradigm exemplar of faith that Abraham is. At this point, then, what is being introduced – though not yet named as such – is a crucial distinction between the ‘knight of inﬁnite resignation’ and the ‘knight of faith’. The contrast between the two is between giving up one’s desire and ‘grasp[ing] hold of the eternal’ (FT 52) – resignation – and the paradoxical idea of sticking to one’s desire after having given it up, and sticking to the temporal after having given it up (FT 52).
The Routledge Philosophy GuideBook to Kierkegaard and Fear and Trembling by John Lippitt