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There can be no doubt that most of the thinkers who are usually associated with the existentialist tradition, whatever their actual doctrines, were in one way or another influenced by the writings of Kierkegaard. This influence is so great that it can be fairly stated that the existentialist movement was largely responsible for the major advance in Kierkegaard's international reception that took place in the twentieth century. In Kierkegaard's writings one can find a rich array of concepts such as anxiety, despair, freedom, sin, the crowd, and sickness that all came to be standard motifs in existentialist literature. Sartre played an important role in canonizing Kierkegaard as one of the forerunners of existentialism. However, recent scholarship has been attentive to his ideological use of Kierkegaard. Indeed, Sartre seemed to be exploiting Kierkegaard for his own purposes and suspicions of misrepresentation and distortions have led recent commentators to go back and reexamine the complex relation between Kierkegaard and the existentialist thinkers. The articles in the present volume feature figures from the French, German, Spanish and Russian traditions of existentialism. They examine the rich and varied use of Kierkegaard by these later thinkers, and, most importantly, they critically analyze his purported role in this famous intellectual movement.
The name Friedrich Nietzsche has become synonymous with studies in political power. The application of his theory that the vast array of human activities comprises manifestations of the will to power continues to influence fields as diverse as international relations, political studies, literary theory, the social sciences, and theology. To date, the introduction of Søren Kierkegaard into this discussion has been gradual at best. Long derided as the quintessential individualist, the social dimension of his fertile thought has been neglected until recent decades. This book situates Kierkegaard in direct dialogue with Nietzsche on the topic of power and authority. Significant contextual similarities warrant such a comparison: both severely criticized state Lutheranism, championed the self and its imaginative ways of knowing against the philosophical blitzkrieg of Hegelianism, and endured the turbulent emergence of the nation-state. However, the primary justification remains the depth-defying prescience with which Kierkegaard not only fully anticipates but rigorously critiques Nietzsche's power position thirty years in advance.
The acknowledged masterpiece of Unamuno expresses the anguish of modern man as he is caught up in the struggle between the dictates of reason and the demands of his own heart.
How can this life have meaning if at my death nothing of me remains? This is the essential question with which Miguel de Unamuno, the most accomplished Spanish man of letters of the twentieth century, struggled during his entire life. Unamuno's views have been the subject of vigorous debate: Was he a Catholic, a Protestant, or an unbeliever? Miguel de Unamuno's Quest for Faith seeks to appreciate and clarify Unamuno's faith commitments without diminishing or exaggerating them. His historical context pulled him to equate knowledge with science, but his existential angst told him humans must be something more than short-lived products of matter. He believed that his philosophy and the resulting faith that he held must have consequences for the choices he made to live out his life meaningfully. Jan E. Evans surveys what was at stake in Unamuno's desire to believe and the stance that he came to live with. That stance is contrasted with thinkers whom he read and admired: Soren Kierkegaard, Blaise Pascal, and William James. Ultimately, this book tests Unamuno's philosophy against his own criterion that demanded concrete actions that were motivated by principled passion. It draws new readers of Unamuno into his world and provides critical new perspectives for those who know Unamuno's work well.
The acknowledged masterpiece of Unamuno expresses the anguish of modern man as he is caught up in the struggle between the dictates of reason and the demands of his own heart.
To the complete novice, learning about philosophy can be a cause for dread—“I won’t understand” is a common reaction to the mere mention of the subject, which is often assumed to be too complex and confusing for the average reader. DK’s The Philosophy Book will show that philosophy doesn't have to be a daunting subject. With the use of easy-to-follow graphics and artworks, succinct quotations, and thoroughly accessible text, this book cuts through the haze of misunderstanding surrounding the subject, untangling knotty theories and shedding light on abstract concepts. The book is organized as a history of philosophy. Each idea—and the philosopher who first voiced it—is placed chronologically, and is cross-referenced to earlier and later ideas. Contents The Ideas (336PP) Siddhartha Gautama Thales: “Know Thyself” Pythagoras Lao Tzu: “The Tao That Can Be Told Is Not The Eternal Tao” Confucius Heraclitus Parmenides Protagoras: “Man Is The Measure Of All Things” Zeno of Elea Socrates Plato: “Everything Is Becoming, Nothing Is” Aristotle Epicurus Zeno of Citium: “Happiness Is A Good Flow Of Life” Han Feizi Plotinus Augustine: “There Is No Salvation Outside The Church” Avicenna Averroës Thomas Aquinas William of Ockham Niccolò Machiavelli: “Reprehensible Actions May Be Justified By Their Effects” Francisco de Vitoria Francisco Suárez Francis Bacon Thomas Hobbes René Descartes: “I Think, Therefore I Am” Benedictus Spinoza John Locke Gottfried Leibniz George Berkeley David Hume: “Reason Is The Slave Of The Passions” Jean-Jacques Rousseau Immanuel Kant Edmund Burke Jeremy Bentham: “Every Law Is Contrary To Liberty” Johann Gottlieb Fichte Georg Wilhelm Friedrich Hegel: “Only In The State Does Man Have A Rational Existence” Arthur Schopenhauer Friedrich Wilhelm Joseph von Schelling Auguste Comte Ralph Waldo Emerson: “Every Natural Fact Is A Symbol Of Some Spiritual Fact” Ludwig Andreas Feuerbach John Stuart Mill Søren Aabye Kierkegaard Karl Marx: “From Each According To His Ability, To Each According To His Need” Charles Sanders Peirce William James Friedrich Nietzsche: “Man Is Something To Be Surpassed” Gottlob Frege Edmund Husserl Henri Bergson Nishido Katara Bertrand Russell José Ortega y Gasset Ludwig Wittgenstein: “The Limits Of My Language Are The Limits Of My World” Martin Heidegger Rudolf Carnap Hans-Georg Gadamer Gilbert Ryle Karl Popper Theodor Wiesengrund Adorno Jean-Paul Sartre: “Man Is Condemned To Be Free” Willard Van Orman Quine Arne Dekke Eide Naess John Rawls Thomas Samuel Kuhn Michel Foucault Noam Chomsky: “Colorless Green Ideas Sleep Furiously” Jurgen Habermas Jacques Derrida: “There Is Nothing Outside Of The Text” Richard Rorty Saul Kripke