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Many of Søren Kierkegaard's most controversial and influential ideas are more relevant than ever to contemporary debates on ethics, philosophy of religion and selfhood. Kierkegaard develops an original argument according to which wholeheartedness requires both moral and religious commitment. In this book, Roe Fremstedal provides a compelling reconstruction of how Kierkegaard develops wholeheartedness in the context of his views on moral psychology, meta-ethics and the ethics of religious belief. He shows that Kierkegaard's influential account of despair, selfhood, ethics and religion belongs to a larger intellectual context in which German philosophers such as Kant and Fichte play crucial roles. Moreover, Fremstedal makes a solid case for the controversial claim that religion supports ethics, instead of contradicting it. His book offers a novel and comprehensive reading of Kierkegaard, drawing on important sources that are little known.
Søren Kierkegaard is simultaneously one of the most obscure philosophers of the Western world and one of the most influential. His writings have influenced atheists and faithful alike. Yet there is still widespread disagreement on many of the most important aspects of his thought. Kierkegaard was deliberately obscure in his writings, forcing the reader to interpret and reflect as Socrates did with incessant questioning. But at the same time that Kierkegaard was producing his esoteric, pseudonymous philosophical writings, he was also producing simpler, direct religious writings. Kierkegaard always claimed that he was, despite appearances, a religious writer. This important book accepts that claim and tests it. By using Kierkegaard's direct writings as he suggests, as the key to understanding the more obscure, indirect works, W. Glenn Kirkconnell aims to develop a coherent understanding of Kierkegaard's authorship and his theories.
Focusing on the concepts of personality, character, and virtue, this work examines what it means to exist religiously for Kierkegaard.
Recent discussions in the philosophy of religion, ethics, and personal political philosophy have been deeply marked by the influence of two philosophers who are often thought to be in opposition to each other, SÃ ̧ren Kierkegaard and Emmanuel Levinas. Devoted expressly to the relationship between Levinas and Kierkegaard, this volume sets forth a more rigorous comparison and sustained engagement between them. Established and newer scholars representing varied philosophical traditions bring these two thinkers into dialogue in 12 sparkling essays. They consider similarities and differences in how each elaborated a unique philosophy of religion, and they present themes such as time, obligation, love, politics, God, transcendence, and subjectivity. This conversation between neighbors is certain to inspire further inquiry and ignite philosophical debate.
Ethics, Love, and Faith in Kierkegaard collects essays from 13 leading scholars that center on key themes that characterize Kierkegaard's philosophy of religion. With their unique focus on notions of the self, views on the command to love one's neighbor, thoughts on melancholy and despair, and the articulation of religious vision, the essays in this volume cover the breadth and depth of Kierkegaard's philosophical and religious writings. Poised at the intersection of Kierkegaard's moral psychology and its religious significance, they offer vivid testimony to the ongoing power of his unique and fervent religious spirit. Students and scholars alike will find new light shed on questions that define Kierkegaard's philosophy and religion today.
Cursory allusions to the relation between Kierkegaard and Wittgenstein are common in philosophical literature, but there has been little in the way of serious and comprehensive commentary on the relationship of their ideas. Genia Sch?nbaumsfeld closes this gap and offers new readings of Kierkegaard's and Wittgenstein's conceptions of philosophy and religious belief. Chapter one documents Kierkegaard's influence on Wittgenstein, while chapters two and three provide trenchant criticisms of two prominent attempts to compare the two thinkers, those by D. Z. Phillips and James Conant. In chapter four, Sch?nbaumsfeld develops Kierkegaard's and Wittgenstein's concerted criticisms of certain standard conceptions of religious belief, and defends their own positive conception against the common charges of 'irrationalism' and 'fideism'. As well as contributing to contemporary debate about how to read Kierkegaard's and Wittgenstein's work, A Confusion of the Spheres addresses issues which not only concern scholars of Wittgenstein and Kierkegaard, but anyone interested in the philosophy of religion, or the ethical aspects of philosophical practice as such.
Kierkegaard's writings are interspersed with remarkable stories of love, commonly understood as a literary device that illustrates the problematic nature of aesthetic and ethical forms of life, and the contrasting desirability of the life of faith. Sharon Krishek argues that for Kierkegaard the connection between love and faith is far from being merely illustrative. Rather, love and faith have a common structure, and are involved with one another in a way that makes it impossible to love well without faith. Remarkably, this applies to romantic love no less than to neighbourly love. Krishek's original and compelling interpretation of the Works of Love in the light of Kierkegaard's famous analysis of the paradoxicality of faith in Fear and Trembling shows that preferential love, and in particular romantic love, plays a much more important and positive role in his thinking than has usually been assumed.
Collected critical essays analyzing Kierkegaard’s work in regards to theology and social-moral thought. Kierkegaard’s God and the Good Life focuses on faith and love, two central topics in Kierkegaard’s writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard’s understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously. “All in all, the editors of this volume have put together a thoughtful and sometimes provocative collection of essays by a number of Kierkegaard scholars and philosophers for the reader’s consideration. . . . The volume undoubtedly makes a contribution to contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology, especially with regard to the importance of faith and love for leading a good and meaningful human life.” —International Journal for Philosophy of Religion “Invites the reader to think anew about what Kierkegaard was saying and what we can learn from him in the context of our time, particularly what it means to become a Christian in terms of the moral task of love and living a life worthy of a human being.” —Sylvia Walsh, translator of Kierkegaard’s Discourses at the Communion on Fridays
In our time nobody is content to stop with faith but wants to go further. It would perhaps be rash to ask where these people are going, but it is surely a sign of breeding and culture for me to assume that everybody has faith, for otherwise it would be queer for them to be . . . going further. In those old days it was different, then faith was a task for a whole lifetime, because it was assumed that dexterity in faith is not acquired in a few days or weeks. When the tried oldster drew near to his last hour, having fought the good fight and kept the faith, his heart was still young enough not to have forgotten that fear and trembling which chastened the youth, which the man indeed held in check, but which no man quite outgrows. . . except as he might succeed at the earliest opportunity in going further. Where these revered figures arrived, that is the point where everybody in our day begins to go further.
Besides a sense of personal loss at the death of David F. Swenson on February 11, 1940, I felt dismay that he had left unfinished his translation of the Unscientific Postscript. I had longed to see it published among the first of Kierkegaard's works in English. In the spring of 1935 it did not seem exorbitant to hope that it might be ready for the printer by the end of that year. For in March I learned from Professor Swenson that he had years before "done about two thirds of a rough translation." In 1937/38 he took a sabbatical leave from his university for the sake of finishing this work. Yet after all it was not finished- partly because Professor Swenson was already incapacitated by the illness which eventually resulted in his death; but also because he aimed at a degree of perfection which hardly can be reached by a translator. At one time he expressed to me his suspicion that perhaps, as in the translation of Kant's philosophy, it might require the cooperation of many scholars during several generations before the translation of Kierkegaard's terminology could be definitely settled. I hailed with joy this new apprehension, which promised a speedy conclusion of the work, and in the words of Luther I urged him to "sin boldly."--Editor's pref., p. [ix].